childrens bodies are not able to beare the other And here a three-fold Ceremonie is to bee obserued First The sprinkling secondly The lying as it were vnder the water thirdly The rising out of it all which the Apostle noteth Rom. 6. 3 4. The grace signified is our incorporating into Christ And therefore it is called i Tit. 3. 5. According to his mercie he hath saued vs by the Lauer of Regeneration The Lauer or Sacrament of Regeneration and thereupon wee are said in Baptisme k Gal. 3. 27. As many of you as are baptized into Christ haue put on Christ to put on Christ Whereof followeth First That it is the first Sacrament of the Church as birth is the first beginning of our life Secondly Children of beleeuing Catabaptists that denie the baptisme of Children parents in that they are members of the Church and partakers of the Couenant cannot bee shut from Baptisme which is the Sacrament thereof no more than they might from Circumcision Wherefore our Sauiour l Mark 10. 14. saith Suffer little children to come vnto me for vnto such belongeth the Kingdome of God Thirdly that is to bee done The Donatists and Nouatians that hold Rebaptization The Papists teach that Baptisme hath onely force to purge sinnes past The Nouatians denie forgiuenesse of sinnes to them that fell after Baptisme but once only as men are borne but once yet it assureth vs of our vnion with Christ not once but all the dayes of our life and testifieth the forgiuenesse of all sinnes past present or to come And therefore is said to saue vs 1. Pet. 3. 2. Fourthly Hereupon wee are said to be baptized into the name of the m Math. 28. 29 Father and of the Sonne and of the Holy Ghost because by Baptisme we being consecrate to God are ioyned to him to beare his name as the wife beareth the name of her husband Fiftly It is a Sacrament also of our vniting into the Church Therefore n Gal. 3. 27. Paul after he had said As many of you as are baptized into Christ haue put on Christ immediately addeth For all you are one in Christ Iesus Sixtly Being a seale of Regeneration consequently it sealeth vp the fruits thereof Iustification and Sanctification Hee hath saued vs saith o Tit. 3. 5 6 7. PAVL by the Lauer of Regeneration and of the renewing of the holy Spirit which hee hath shed forth vpon vs richly through Iesus Christ our Sauiour That beeing iustified by his grace wee might be made heires in hope of euerlasting life A seale it is of Iustification in this sort first Of the hiding and couering of sinnes by the couering of the childes face with water Secondly of Christs accomplishment of the Law making vs righteous by the water washing and making cleane the Bodie It is a seale of Sanctification thus First The water lying vpon the childes face declareth that the old Adam in the baptized person is buried with Christ our Sauiour Secondly As after the water shed from the Bodie the Bodie appeareth white and cleane so doe wee rise and appeare in newnesse of life and hereof it is called a p Mark 1. 3. Sacrament of Repentance Iohn baptized in the Wildernes and preached the baptisme of Repentance vnto the forgiuenesse of sinnes Matth. 3. 11. I baptize you with water vnto Repentance The forme whereof is thus or to this effect I baptize thee in the name of the Father and of the Sonne and of the holy Ghost All these vses both for Iustification and Sanctification and the distinct parts of euery one the Apostle notably setteth forth Rom. 6. 3 4 5 6. Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his Death Wee are buried then with him by Baptisme into his Death that like as Christ was raysed from the dead vnto the glorie of the Father so also wee should walke in newnesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the bodie of Sinne might be destroyed that henceforth wee should not serue Sin The forme of Baptisme which the Minister is here to vse is this q Matth. 28. 19 I baptize thee in the name of the Father and of the Sonne and of the holy Ghost The Lords Supper is a receyuing of Bread and Wine to assure our growing vp in Christ where the outward signe is double as before in Baptisme The Lords Supper is a feeding with Bread and Wine First The matter both r Matth. 26. 26 27. bread Papists by their Doctrine of Transubstantiation take away the signes in the Supper and wine of which Elements God made choyce because they are the chiefest meanes of nourishment And of them both to shew how plentifull and assured a Redemption we haue in Christ The kind of Bread must bee The Popish Wafer-cakes ordinarie Bread according as our Sauiour Christ tooke such as was vsed at the common table at that time Secondly The action which is the Ministers breaking of bread and powring forth The Superstition of the Papists which will haue it thrust into their mouthes of wine with his deliuering of them both and the peoples receyuing of them Matth. 26. 26 27. As they did eate Iesus tooke Bread and when he had blessed he brake it and gaue it to his Disciples and said Take eate c. Also he tooke the Cup and when he had giuen thankes he gaue it to them saying Drinke c. And of this Wine all are to The sacriledge of Poperie robbing the people of the vse of the Cup. Their priuate and Corner-Masses drinke aswell the people as the Minister so expresly prouided Matth. 26. 27. Drinke yee all of this which is more than he said of the Bread The graces signified are our growing vp in Christ to assure our continuance in the Couenant wherein is noted our continuance in him with increase and consequently iustification and holinesse of life for in the elements themselues the Bread and Wine set before vs the Bodie and Bloud of Christ Matth. 26. 26 27 28. He brake the Bread and said Take eate this is my Bodie Also he tooke the Cup and said Drinke yee all of it for this is my bloud of the New Testament that is shed for many Their nourishing of our Bodies signifie his spirituall feeding of our Soules 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit which quickneth and putteth life into vs. In the Actions the Bread broken before our eyes doth represent Passion and sufferings 1. Cor. 11. 24. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Matth. 23. 38. Behold your house is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto you desolate That is most certainely shall be left and that shortly He tooke
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
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
to shew from point to point what this Being or Perfection doth include In a word it sheweth that he hath all good and perfect things in a most perfect and incommunicable manner The good and perfect things I meane are of two sorts first those without which the creature cannot bee perfect Of which kind are these three 1. A being which God is f Reuel 1. 4. said to haue that he may be Signifieth a nature knowne to bee a thing truely and indeed subsisting and in that respect is opposed aswell to the imaginary course of nature which some prophane men haue made a god as to the Idols of the Gentiles which the Scripture calleth g Amos 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyes h Ier. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities and i 1. Cor. 8. 4. things of nothing But principally hee is said to Be because hee both hath his being of himselfe and giueth being to all other things and namely to his Word aswell of promise as of threatning of iudgement as of mercy which hee effecteth and causeth to come to passe This is it he meaneth Exod. 6. 3. I appeared indeed to ABRAHAM ISACK and IACOB in the name of the mighty One all sufficient but by my Name IEHOVAH was I not knowne of them That is I did not make my promises indeed exist vnto them for otherwise both they knew the Name Iehouah k Gen. 15. 8. called vpon it and l Gen. 13. 18 26. 25. built Altars to Iehouah and hee himselfe m Gen. 15. 7. 28. 13. by that Name sealed vp the faith and certaintie of his promises For this cause it is that in n Ezech. 5. 17. Ezechiel threatning the famine the beasts and other plagues hee giueth credit to it by that Name I IEHOVAH haue spoken it and in the seuenth o Ezech. 7. 27. Chapter shutteth That hath all good and perfect things in a most perfect and incommunicable manner The perfect things in God Beside life vp all his threatnings with this That they may finde by experience that I am IEHOVAH But most notable is that of the thirtieth of Ieremy where in one Chapter the Lord three and twenty times repeateth this Name of purpose to assure the peoples hearts of those comfortable and golden promises that he maketh vnto them in that place 2. Life p Eccl 9. 4. for better is a liuing Dogge then a dead Lyon But when wee speake of the life of God wee meane not onely that hee doth truely and properly by himselfe and of his owne nature liue and therefore is called the q Psal 83. 2. in many other places liuing God and that forme of swearing so often vsed as IEHOVAH r Ier. 5. 2. and elsewhere liueth which in Å¿ Deut. 32. 40. Deuteronomie he himselfe taketh vp For I lift my hands to Heauen and say that I liue for euer And in another t Ier. 12. 16. place maketh it the proper note of his people to sweare by his Name IEHOVAH liueth but that from him proceedeth life vnto all his creatures As it is said u Act. 17. 28. In him we liue and mooue and againe x Act. 17. 25. He giueth to all life and breath through all things that is to all his creatures And in both these respects it is that hee is said to haue life in himselfe Iohn the y Ioh. 5. 26. fifth As the Father liueth by himselfe yea to z Ioh 5. â—0 bee life it selfe and Deut. 30. 20. Hee is thy life and the length of thy dayes Againe in the a Psal 30. 10. Psalmes With thee is the fountaine of life whereby it appeareth that this is proper vnto God 3. Vnderstanding and will for as the b Psal 94. 9. 10 Psalmist maketh VnderstaÌ„ding his dispute The Planter of the eare should not he heare or the framer of the eye should not he behold hee that teacheth knowledge should not he vnderstand and of his will we read c Dan. 4. 25. All And wil without which no perfection can bee the inhabitants of the earth are counted as nothing but he doth according to his will in the Host of Heauen c. among the dwellers of the earth neyther is there any that can restraine his hand or say to him What doest thou As if he should say They haue no will at all to speake of in respect of his And d Iam. 4. 13. Iames worthily reprehendeth those that say To day and tomorrow we will goe c. whereas they should say If the Lord will Shewing that vpon his will dependeth the will of all his creatures As the Apostle saith In him e Act. 17. 18. wee liue and mooue So that he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely hath a most absolute freedome of will moouing the will of all his creatures and his owne moued of none whose will no power nor force can hinder for who saith the Apostle f Rom. 9. 19. hath resisted his will But contrariwise he himselfe doth hinder the wil of euery creature as hee doth of the Angels and Deuils being otherwayes mighty creatures whereof more shall be spoken when we come vnto his prouidence Of the second sort are those two things wherein wee are Holinesse and Blessednesse place the goodnesse and perfection of the most excellent creatures Holinesse and Blessednesse Holinesse comprehendeth both the purity of his whole Holines is the purity of his nature nature and the righteousnesse of all his wayes g Habac. 1. 13. Thou art pure of eyes saith the Prophet so as thou canst not behold iniquity And in h Esay 6. 3. Esay the glorious Soraphins cry Holy holy holy IEHOVAH of Hostes Of the righteousnesse of his wayes louing Holinesse from whence commeth a righteousnesse in al his waies and righteousnesse and whatsoeuer good is and contrariwise hating sinne and vnrighteousnesse and whatsoeuer naught is the Psalmist i Psal 45. 7 8. speaketh coupling them together Thou louest righteousnesse and hatest iniquity of each part he saith k Psal 11. 1â— The righteous God loueth righteousnesse and againe l Psal 5. 5 6. Thou art not a God that taketh pleasure in wickednesse with thee no euill shall dwell Thou hatest all the workers of Iniquity Both these parts our Sauiour seemeth to note in God when in one m Ioh. 17. 11. 25 Prayer he calleth him first Holy Father and then Righteous Father And as God is most absolutely good so this goodnesse in all the parts of it is proper vnto him in that hee hath it of himselfe and is the Fountaine from whence it floweth into other Mat. 19. 17. None is good but God onely Therefore in the Law was written vpon the High Priests Bonnet n Exod. 39. 30. Holinesse is IEHOVAHS and it is the voyce o Reuel 15. 4.
Å¿ Gen. 31. 11 13 The Angell of God which appeared to Iacob in a Dreame and bade him to returne into the Countrey of his Natiuitie telleth him I am the mightie God of Bethel where thou anoyntedst a Pillar and there thou vowedst a vow vnto me But Vowes are onely to bee made to Iehouah And Moses in that Story had so called him t Gen. 28. 13. before yea Iacob in the Vow it selfe had said that u Gen. 28. 20 21. IEHOVAH should bee his GOD and in his * Gen. 32. 8. Prayer when he was afraid of his Brother ESAV O God of my Father ABRAHAM and God of my Father ISACK O IEHOVAH which saidst vnto me Returne * Gen. 38. 1. vnto thy Country c. And to him he is afterwards commanded to build an Altar This Angell therefore was Christ the true Iehouah Exodus 3. There appeared vnto Moses in the Mount of God an Angell of IEHOVAH in a fiery flame out of the midst of a Bush and when Moses turned aside to see that great Vision Iehouah seeing him cryed vnto him out of the midst of the Bush and said I am God of thy Father The God of ABRAHAM the God of ISACK and the God of IACOB Anon hee calleth himselfe by the name of Ehieh or I am and IEHOVAH So that Christ is that true Ehieh and IEHOVAH the God of ABRAHAM ISACK and IACOB the proper name of the euer-liuing God as appeareth by many places in the New Testament The comparing of the Olde Testament with the New will make this a great deale playner He that led the people to and fro in the Wildernesse was Christ For so the Prophet y Esay 63. 9. saith The Angell of his face saued them and setting them vpon himselfe carryed them continually And z 1. Cor. 10. 4. PAVL that Christ the spirituall Rocke of his Church figured by the Cloud by Manna and the Rocke that flowed out water to the People went together with them conducting and leading them the way But Moses expresly calleth him IEHOVAH a Exod. 13. 21. IEHOVAH went before them by day in a Piller of Cloud and by night in a Piller of fire And this is that which the Lord himselfe telleth them Exodus 23. 20 21. Behold I send mine Angell before thee to keepe thee in thy way and to lead thee into the place which I haue prepared Take heed to thy selfe of his presence and harken to his voyce Prouoke him not for he will not beare your rebellion for my name is in the middest of him As if hee had said he is Iehouah and not a created Spirit Likewise hee whom they tempted in the Wildernesse was God and Iehouah for so Numb 21. 5. 7. it is recorded That the people speake against God and against MOSES and afterwards pressed with the hand of GODS heauy Iudgement that he sent vpon them by flying Serpents they came to Moses and said We haue sinned in that we haue spoken against IEHOVAH and thee To which Story Paul b 2. Cor. 20. 9. alluding saith Let vs not tempt Christ as some of them tempted him and were destroyed of Serpents In Zachary c Zach. 3. 2. as in Genesis before there is a plaine difference made of two whereof each is IEHOVAH IEHOVAH said IEHOVAH rebuke thee Satan And this Iude d Iude verse 9. expresly noteth to be the voyce of Michael the great Arch-angell which is Christ our Lord the Angell of the Couenant and the Mediatour and Intercessor of his Church So that which Esay e Esay 6. 1. saith I saw IEHOVAH setting vpon a Throne c. IOHN f Iohn 12. 41. referreth vnto Christ These things said ESAY when he saw his glory and spake of him That in the 102. g Psal 102. 26. Psalme Thou JEHOVAH in the beginning madest the Heauens c. the Apostle h Heb. 1. â—0 to the Hebrewes applyeth vnto Christ as pregnant testimony to prooue the excellency of his Person aboue all Creatures yea aboue the Angels themselues Finally the Apostle i Rom. 14. 10. 11 Paul cleereth this Doctrine when to prooue that all of vs shall be presented before the Tribunall Seat of Christ he doubteth not to alleage the place of the Prophet k Esay 45. 23. ESAY As I liue saith the Lord to me shall euery knee bow which are the words of the great Iehouah euen there where he doth protest there is no other God but he Whereby it is most manifest that Christ is Iehouah the true and onely God Secondly The properties incommunicable to any Creature Singlenesse Infinitenesse Eternity are to be found in him wee haue shewed before that to bee called Life Light c. is proper vnto God for that it signifieth as much as to be perfectly so and the cause of it to all other Now these Epithites are giuen vnto Christ As in l Iohn 14. 6. IOHN I am the way the truth in which one his absolute and perfect goodnesse euery way is vnderstood and the life I am m Iohn 11. 25. the resurrection and life Againe this n 1. Iohn 5. 20. Iesus Christ is the true God and life eternall Why life Because he hath it of himselfe and giueth it to others And thereof it is that o Acts 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter calleth him the Prince of life Hence it is that the Euangelist Iohn p Iohn 1. 9. calling him the true Light addeth the reason by and by which lighteneth euery man that commeth â—nto the World Hence also it is that in the Prophet Esay he is termed q Esay 9. 6. the Father of Eternity And in the r Pro. 1. 20. Prouerbs not onely Wisdome but Wisedomes in the plurall Wâ—sâ— armes saith Salomon that is the Wisedome of all Wisedome Wisedome it selfe and the Author of it Iesus Christ the very Wisedome of the most wise God cryeth abroad c. And that this is to be vnderstood not of a flitting and vanishing speech but of Christ the eternall Wisedome of his Father the whole course of the eighth Chapter sheweth so manifestly that it were in vaine to stand vpon it Moreouer he is Infinite and in many places at once Å¿ Ephes 3. 17. Hee dwelleth in the hearts of all the faithfull Being vpon Earth he was in Heauen as he saith t Iohn 3. 13. The Sonne of man which is in Heauen contrariwise continuing now in Heauen yet he is vpon the Earth Matth. 28. 20. I am with you to the end of the World And as hee is without circumscription of place so also hee is Omnipotent in Power Infinite in Knowledge and Goodnesse it selfe for his Power hee is expresly called u Reuel 1. 8. the Almighty one and of the Infinitenesse of his Knowledge what more honourable testimony can we haue then that of x John 21. 17. PETER Lord thou knowest all things yea things future and to
Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
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
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
fulnesse of Christ that we may be no more children c. And 1. Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away When I was a child I spake as a child I reasoned as a child But when I became a man I put away the conceits of a child The Infancie of Regeneration I call that weake inception which is in vs during this present life wherein we are yet as little children scarce come out of the shell h 1. Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-borne babes as PETER calleth vs i Rom. 8. 23. which receiue but the first fruits of the Spirit or onely k 2. Cor. 1. 22. a pawne or pledge the earnest penny of the Spirit for as in the naturall birth of a man his bodie commeth not into the world so great and strong as afterwards it proueth but small weake and impotent so in the spirituall birth of Regeneration the soule of man is not at the first moment indued with perfection but must grow and go on forwards to it which is all our life long I meane not that this Infancie is the first act of our Regeneration for there be some that are borne in respect of others strong in Christ and Giants the first day as was the Apostle Paul But I meane the whole progresse also and continuance all our life euen in the best And so doth the Apostle 1. Cor. 13. 11. bring the similitude of childe-hood and mans estate not to note the beginning and proceeding in Christianitie but to set forth the excellencie in heauen aboue that which we attaine vnto being here To this estate these foure things are proper First In euerie man Regenerate there be as it were two men deuided the old and the new man The old man called also the outward man the flesh the members for we carrie about vs a whole bodie of sinne is so much of vs whatsoeuer it be within or without that is naturall and left yet vnregenerate The new man called also the inner man the Spirit the minde is our part Regenerate and borne againe wherein being freed from sinne we begin to bring forth fruits to God And that both these are in one and the same man we are taught Math. 26. 41. The Spirit is readie but the flesh is weake 1. Cor. 5. 5. Deliuer such a one to Satan to the destruction of the flesh that the Spirit may bee saued in the Day of the Lord Iesus Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh that yee cannot doe the things you would Rom. 7. 25. Therefore I my selfe in the minde serue the Law of God but in the flesh the law of sinne and in a number of other places Thirdly That it is not a worke to bee seene and in our owne inward assurance of the Spirit not in the Worlds discerning of it knowne of men as that other shall be manifest vnto all But euery mans conscience must assure him for himselfe and of other in whom there bee signes and likelihoods we are to hope the best wherefore the Apostle Col. 3. 3. saith That our life is hid with God in Christ not to be manifested till Christ our Life doe manifest himselfe For l 1. Iohn 3. 2. this cause saith another the World knoweth vs not because it knoweth not him Beloued now are we the Children of God but it is not yet made manifest what we shall be Fourthly In this infancie there is yet a continuall and growing growth till we come to the full measure of a perfect man in Christ And that is it which the Apostle saith 2. Cor. 4. 16. that the inner man is renewed daily as hee doth more largely declare it Ephes 4. 15 16. Being sincere in loue let vs grow vp in him in all things who is the Head euen Christ of whom all the whole bodie knit together and compact by all the ioynts furnished through the power within working of Christ our Head quickening all the parts as the Soule doth the Bodie according to the measure of euery member receiueth an increase fit for the bodie to the building vp of it selfe through loue Colos 2. 19. By whom or from whom that is to say from Christ the Head all the Bodie furnished and knit together by ioynts and bands increaseth with the increase of God And hither those two Parables before Mat. 1◠seeme to tend Fiftly That the measure and proportion of our according as our Faith doth grow growth is the measure proportion of our Faith as the Apostle sheweth there m Ephes 4. 13. that the vnity of Faith bringeth the perfection of the Bodie of Christ So as the greater wee be in Faith the stronger wee are in Christ if of small Faith then weake Babes in Christ The full perfection and accomplishment of Regeneration After commeth that perfect Regeneration which the Scripture calleth mans estate shall then bee When wee haue attayned the marke and are made perfect as the Apostle speaketh Phil. 3. 12. Therefore this degree is termed Mans estate and sometimes by a note of excellencie aboue the other hath the name of Regeneration appropriate vnto it as appeareth by conference of Mat. 19. 28. with Marke 10. 30. where that which Matthew nameth Regeneration is called The World to come for then indeed doth our Spirituall Marriage beginne all our life here being as it were n Cant. 4. 7 8. the bidding or as the betrothing of a Wife The Church in the Canticles setteth it forth by o Cant. 7. 6. bringing of Christ into the House of her Mother CHAP. IX Of Wisdome Righteousnesse Sanctification and Redemption THE holy Angell telling Ioseph of a Sonne Saluation wrought by the Spirit of Christ dwelling in vs. to bee brought into the World whose name should be called IESVS rendreth this reason of the Name q Mat. 1. 22. For he shall saue his people from their sinnes That Saluation the Spirit of Christ dwelling in vs and being ours by Regeneration effectually doth worke for it washeth vs from our sinnes it iustifieth our persons and sanctifieth our hearts slaying sinne in our mortall bodies and quickening our soules to a liuing hope through the Resurrection of Iesus Christ and shall hereafter quicken both our bodies and our soules vnto euerlasting Glorie Thus the Apostle writeth to the Corinths n 1. Cor. 6. 11. But yee are washed from the sinnes wherein they formerly wallowed but yee are iustified but yee are sanctified in the Name of the Lord Iesus and by the Spirit of our God And to the o Rom 8. 11. Romanes If the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will also quicken your mortall bodies by his Spirit dwelling in you As on the other side p Iohn 6. 53. Christ saith Vnlesse ye eat the flesh of
so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou
most part enioy pleasure and the Saints of God are pinched with penury yet that after death there abides a large recompence for the godly when to the wicked shall be anguish and sorrow Therefore he saith l Luk. 16. 22 23 That LAZARVS when he dyed was carryed of Angels into ABRAHAMS bosome and the Rich man buried and cast into Hell For being in Hell saith our Sauiour Christ in torment he saw ABRAHAM afarre off and LAZARVS in his bosome The second degree is a better and more excellent At what time condition after that both to soule and bodie for the full effecting whereof there bee two most glorious and renowned workes the wonders of the World which Christ our Lord and King shall by the power and force of his Kingdome and by vertue of that Office giuen vnto him of his Father performe in the latter Day to the euerlasting ioy and comfort of his Children In respect whereof that Day is called The Day of the Lord. And those are a generall Resurrection and the last Iudgement By the generall Resurrection I meane that there shall our bodies being raysed vp be a raysing vp of all the dead bodies which haue slept or shall sleepe in the Dust of the Earth that so being knit againe into one person with their soules both bodies and soules may receiue according to the things they haue done in this World whether they be good or euill So saith the Prophet m Dan. 12. 2. DANIEL At the length many of them that slept in the dustie earth shall awake these to euerlasting life and those to shame and reproch euerlasting And our Sauiour Christ Iohn 5. 28 29. The houre commeth wherein all that are in the graues shall heare his voyce and shall come forth they which haue done good things vnto the Resurrection of life and they which haue done euill things vnto the Resurrection of condemnation In this Doctrine of the Resurrection I note First Who shall arise All the dead without exception both iust and vniust as it is said Acts 24. 15. Secondly By what power they shall arise by the power and voyce of Christ vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell Iohn 5. 28. The houre commeth when all that are in the graue shall heare his voyce and shall come forth c. 1. Thes 4. 16. The Lord himselfe with a showting with the voyce of an Archangell and with the Trumpet of God shall come downe from Heauen and the dead in Christ shal arise 1. Cor. 15. 52 The Trumpet shall sound and the dead shall be raysed vp Thirdly In what sort we shall arise In the selfe-same bodies that we now carrie about vs as n Iob 19. 25 26 27. Iob saith I know that my Redeemer liueth and that the latter man shall rise vp vpon the dust Therefore after I shall awake and the Wormes haue digged thorow this yet in my flesh shall I see God euen I the selfe-same that I am and not a stranger shall see for my selfe and mine own eyes shal behold after that my reines with my bosome shall be consumed Else it could be no Resurrectiō vnlesse the very same bodies did arise Fourthly Two things are to bee considered proper to the Elect for First They shall rise glorious like to the glorified bodie glorious of our Sauiour Christ In which respect it is said They shall o Mat. 13. 43. shine as the Sunne And the Apostle saith * 1. Co. 15. 42 43 It is sowne a bodie subiect to corruption it is raysed incorrupt it sowne dishonorable it is raysed glorious it is sowne weake it is raysed powerful And afterwards p Verse 47 c The first man from the Earth the second Man the Lord from Heauen such as the earthy one was such also are the earthly men and such as the heauenly one is such also shal the heauenly ones be And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss 3. 4. When Christ shal be manifested which is our life then shal ye also be manifested with him glorious Phil. 3. 21. Who wil transforme this our base bodie that it may be fashioned like to his glorious body wherby he is able to subiect all things vnto himselfe So as they shal not any more be quickned by meat or drink or the vse of outward things but by the onely participation of the Power of Christs Spirit whereupon they are called q 1. Cor. 15. 44. Spirituall bodies liuing onely by the Power of Christs Spirit immediately quickening them for euer as those we carrie now about vs are called naturall bodies because they liue by naturall meanes and the power of the foule that quickeneth them which is another thing wherein our state is bettered in Christ aboue that it was in Adam whose bodie though it were comely and beautifull yet was not glorious as ours shall bee being glorified through Christ Secondly This is done by the speciall Power and Vertue of his Resurrection whose members they are and in r Ephes 2. 6. whome and together with whome when hee arose from the dead all the Church did rise Wherefore the ſ 1. Thes 4. 14. Apostle saith If we beleeue that Iesus is dead and risen againe so also will God bring together with him those that slept through Iesus And hereupon 1. Cor. 15. 20 21 22. hee calleth him The first fruits of the dead who in and by his rising againe hath sanctified the Resurrection of all his For as by man came death so also by Man commeth the Resurrection from the dead for as in ADAM al dyed so also in Christ shall all be quickened that is all the faithfull of whom he there speaketh for the Reprobate he doth not rayse vp as hee doth the Elect whose Head he is by vertue of his owne Resurrection but onely the force of that curse t Gen. 2. 17 What Day thou eatest of the forbidden fruit thou shalt certainly dye shall restore to them their bodies wherein to suffer euerlasting torments Whence it is that this Comming of theirs out of the Graue being onely vnto death is scarce vouchsafed in the Scripture the name of a Resurrection whereas to GODS Children being one principall part of their redeeming and freeing into euerlasting Glorie it hath the name of Regeneration giuen to it Mat. 19. 28. for this cause it is also called u Luke 14. 14. The Resurrection of the Righteous and they named Children of the x Luke 20. 36. Resurrection for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them In the last Iudgement I note First Who shall bee iudged All both Deuils and the whole man shall meete men as it is said y Rom. 14. 10. 1. Cor. 5. 10. All of vs must be presented before the Iudgement Seat of Christ And of
and all thus rise againe is the common Certaine men vpon our Sauiour Christs Resurrection rose againe and are already with him in Heauen condition of all Mankind some few excepted and those of three sorts for First Some there were who being dead vpon our Sauiour Christs Resurrection rose againe and are alreadie with him in glorie Of whom you may reade Mat. 27. 52 53. that the graues did open themselues and many bodies of the Saints which slept arose and came out of the Graues after his Resurrection and went into the holy Citie and appeared vnto many Which word appearing sheweth that they did not rise to conuerse among men or to dye againe as Lazarus and some other did but in their owne persons to attend vpon him in his Ascension vnto Heauen and by their Resurrection to seale vp the truth of his and of ours in and through him that so not onely in Christ our Head but in our Brethren and fellow-members full assurance might bee made vnto vs of this sweete and comfortable Doctrine Secondly Other there were that neuer dyed but So are Enoch and Elias both aliue assumed thither onely changed their miserable condition into Glorie Immortalitie and so were taken vp aliue into Heauen And this was the peculiar priuiledge of Enoch and Elias One before the Law another vnder the Law both in most corrupt and depraued times wherein the sincere worship of God was no where to bee found the hope of eternall Life and of the Resurrection to come vtterly lost and gone God therefore to leaue a plentifull testimonie of a blessed Resurrection till the cleerer manifestation of it by the rising of his Sonne and both to giue testimonie of the Faith and Pietie of such men and to conuince the wicked World of Infidelitie suffered not those two to goe the way of all flesh but by a speciall fauour did assume them bodie and soule vnto himselfe thereby also to make them types and figures of the Resurrection of his Sonne by whose power they thus escaped death Of Enoch first it is recorded Gen. 5. 24. That he walking with God three thousand yeers in which time as u Iude ver 24. Iude the Apostle witnesseth hee diligently executed the part of a faithfull Teacher in Gods Church reproouing the corrupt World of sin denouncing Gods seuere Iudgements against them euen to the extreme curse of Anathema Maranatha in the end hee was no more seene for God tooke him that is as the x Heb. 11. 5. Apostle to the Hebrewes doth expound it did translate him that hee should not see death And of Elias the Storie is set forth at large in the first and second Booke of Kings How after long conflicts with Achab the King of Israel and Iesabel his wife and with foure hundred and fiftie prophets the priests of Baal at once being tossed as wee say from Post to Pillar and driuen to flye for his life hauing restored the true Worship of God and reedified his Altars that before were throwne downe destroyed being now as hee thought left alone and wearie of his life God in the end after his many labours y 2. Kings 2. 23 tooke him vp in a whirlewinde into Heauen Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel where the Calues were erected and Idolatrie and Superstition raged they made a Scoffe of this Ascension and taught their children so to doe saying to Elisha in scoffing sort Ascend Bald-pate ascend Bald-pate that is Goe vp to Heauen as Elias did as if they should haue said A proper and goodly ascension two Beares comming out of the Forrest tare in pieces two forty children of them And that this was alwayes the iudgement of the Church concerning Elias may appeare Luke 9. 8. where in the diuersitie of opinions held of our Sauiour Christ some said that IOHN was raysed from the dead some that ELIAS had appeared other that one of the old Prophets was risen againe To all the rest attributing Resurrection as of bodies dead onely to ELIAS Apparition in the truth of his humane nature as of one that neuer dyed Two things there bee that may seeme to crosse this Doctrine One that Christ is called The first fruites of them that sleepe 1. Cor. 15. 20. The other that in the eleuenth to the Heb. 11. 39. the Apostle speaking of the holy men of God before the Comming of Christ And of Enoch among the rest saith of them all that they receiued not the promises But hereunto it may bee answered that the promise which the Apostle meaneth is the manifestation of Christ in the flesh and the more plentifull measure of grace now then was before his Comming which pertayneth nothing to this question As for that 1. Cor. 15. Christ is called The first fruits of them that sleepe because by the power of his Resurrection all shall rise againe and his Resurrection sanctifieth ours as the first fruits did the whole crop not that he of necessitie must be the first that rose no more then hee was the first whose soule did enter Heauen though all both before and since haue entred by his power Although if you should so farre presse this Phrase Christ was indeed the first that rose seeing to speake properly Enoch and Elias neuer dyed and therefore neuer rose And howsoeuer it bee an extraordinarie Example in one or two speciall persons it serueth not to ouerthrow a generall truth But the first I take to be the Apostles meaning Yet haue not these two sorts their full glorie alreadie for howsoeuer their whole nature bee made perfect yet the fulnesse of their perfection is deferred till the latter Day as to the rest of Gods Elect Euen as wee see the whole spirituall nature of the Angels that fell is now fully accursed and yet reserued for a more full damnation The third sort are those men that the Comming of Those that are liuing at the latter Day shall suddenly be changed after the dead are once risen Christ doth finde aliue who shall not dye but shall suddenly bee changed as Enoch and Elias were and so bee taken vp to meete Christ after that the dead in him shall be first risen All of vs saith the Apostle 1. Cor. 15. 51 52. shall not sleepe but all of vs shall be changed in a moment in the twinkling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall rise vp without corruption and we shall be changed And againe 1 Thess 4. 15 16 17. This say we to you in the Word of the Lord that we which liue and are remayning in the Comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall come downe from Heauen and the dead in Christ shall arise first afterwards shall we which liue and remayne be caught vp also with them in the Clouds to meete the Lord in the Ayre By the Analogie
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
and keepeth my workes vnto the end I will giue vnto him power ouer the Nations and he shall feed them with a rod of Iron as Potters Vessels they shall bee broken as I also haue receiued of my Father And I will giue vnto you the Morning Starre So it is said Reuel 5. 10. Thou hast made vs vnto our God Kings and Priests and we shall raigne vpon the Earth From this Power and Rule two things proceed First That together with Christ our Head wee shall iudge the World aswell the Angels that fell as reprobate and wicked men 1. Cor. 6. 2. Know yee not that the Saints shall iudge the World And againe Verse 3. Know yee not that wee shall iudge the Angels That also which m Mat. 19. 28. Christ saith to the Apostles When the Sonne of Man shall sit vpon his glorious Throne then shall you also sit vpon twelue Thrones iudging the twelue Tribes of Israel is in some measure common to all the Elect as appeareth Reuel 20. 4. Secondly That wee shall be made the heires of Heauen and Earth in and through him Who as the n Heb. 1. 2. Apostle saith is made heire of all things 1. Pet. 1. 4. Who hath begotten vs anew vnto an Heritance incorruptible and vndefiled which cannot fade away reserued in Heauen for vs. Reuel at 21. 7. Hee that ouercommeth shall inherit these things Fourthly The glorie and excellencie that then shal be in our Knowledge Memorie and all other parts and faculties as you haue it set forth 1. Cor. 13 11 12. Insomuch as there is no doubt wee shall know one another for hereby our Sauiour setteth forth the state of the Blessed Mat. 17. 3 4. Wee come now to the measure or quantitie of these good things albeit not infinite yet wonderfull such as no man knoweth but God and hee o Esay 64. 4. that doth enioy them which is the third benefit that we haue by Christ aboue that which was in Adam who lacking that sweet coniunction which wee haue with Christ from whom as from our Head his owne very Blessednesse is deriued downe vnto vs could not haue the good things that were in him to be so great and excellent In the measure of our happinesse two things are to be obserued The one proper to this estate that the fulnesse of it after the last Iudgement exceedeth that which our soules separated from our bodies had before for when the Soules of the Martyrs slaine for the Word of God and the testimonie of Iesus if at the least you vnderstand that place of the soules deceased cry How long O Lord holy and true Wilt not thou iudge and auenge our bloud of the Inhabitants of the Earth And it was answered them that they must rest a while till the number of their fellow seruants and brethren bee filled vp which should be killed aswell as they it sheweth that their full rest is not yet accomplished To this purpose it serueth that the generall Iudgement of all the dead is termed A time of giuing a reward to Gods seruants the Prophets and to the Saints and to all that feare his Name As not hauing yet the full reward that is promised in that Day whereunto Gods Children lift vp their head as to the top and perfection of all their comfort Hereafter saith PAVL is layd vp for mee a Crowne of Glorie which God the righteous Iudge will render in that Day And the Prophet DAVID I when I awake that is rise from the dead in the Resurrection of the righteous shall bee satisfied with thy likenesse IOHN also referreth our full perfection vnto that time When hee that is Christ shall bee manifested we shall bee like vnto him And hither tendeth the speech of the Apostle That his Spirit may bee saued in the Day of the LORD IESVS CHRIST The second is that beside the Happinesse common to them all there are some which shall haue ioy aboue their fellowes Not that this argueth any want in those that haue lesse for though all receiue not alike measure yet all shall bee full As a Vessell contayning a Gallon is as full for the bignesse as that which contayneth ten And this difference groweth from the diuers measure of Faith which God in this life doth indue vs with for Faith as wee heard before is that which ioyneth vs to Christ And as our Faith groweth so are wee more deeply and firmely rooted and built in him The greater therefore that our Faith is the neerer and the straighter is our coniunction with Christ and the neerer wee are knit to him the greater our glorie and excellencie must bee And because our Faith is discerned by the fruits great faith many fruits small faith few fruits thereof it is that for the most part wee see the measure of Happinesse ascribed to the multitude and qualitie of the fruits 1. Corinth 3. 8. Euery one shall receiue his owne proper reward according to his owne proper labour Philip 4. 17. I desire a fruit that may abound in your account To giue a taste of some that are noted in the Scripture thus to excell though it hold not in euery particular person yet generally these sorts and estates are obserued First Those that instruct others shall shine as the brightnesse of the Firmament and those that iustifie many that is are the good Instruments of God to bring men to Christ shall be as the starres Dan. 12. 3. Secondly The Master-builder that planteth and layeth the foundation shall haue greater glorie then he that watereth and buildeth thereupon 1. Cor. 3. 8 10. Thirdly The Martyr shall bee made a p Reuel 3. 12. Piller in the Temple of God and preferred before other The last thing is the Chiliastes which place happines after the Resurrection in the pleasures of the bodie and vpon the Earth and that to indure but for a thousand yeeres abusing the place Reuel 20. 4. They raigned with Christ a thousand yeeres which is not to bee vnderstood of the condition of the Elect after this life but in this present World during all that time that Satan by the Ministerie of the Gospell should be bound that he might not deceiue the Nations which was very neere a thousand yeeres after Christ all which time some truth remayned in the Churches as concerning the maine points of Christian Doctrine eternitie and continuance of our Happines As it is said q 1. Thes 4. 17. So shall wee bee alwayes with the Lord. r Reuel 22. 5. They shall raigne for euer and euer And Å¿ 1. Pet. 1. 4. Peter calleth it an inheritance incorruptible vndefiled and which withereth not wherein also it is much more excellent then that we lost in Adam which was mutable and subiect vnto change whereas this by the speciall grace and goodnesse of God continually supporting vs is immutable and the same for euer t 2. Cor. 5. 4. immortalitie being sallowed vp of life That all must dye