doth attribute to the vertue of his Resurrection whereat because the Glorie of his Kingdome did actually beginne though the efficacie thereof were euer since the fall of Adam it selfe obtayneth the name of the Kingdome m Mat. 16. 28. of the Sonne of Man being the ground-worke and foundation of our n 1. Pet. 1. 3. Regeneration o Rom. 4. 24. Iustification p Rom. 6. ◠5. Sanctification and q 1. Cor. 15 20. 1. Thess 4. 14. rising from the dead yea and of the r 1. Pet. 3. 21. The day of his rising sauing of our soules as in the particulars hereafter shall be seene A worthy fruit indeed of our Sauiours Resurrection and no doubt I may truely say a greater and a more noble worke then the first Creation whereupon the Day wherein hee arose and renewed the World againe being the ſ Mat. 28. 1. Marke 16. 9. Luke 24. 1. Iohn 20. 1. first day of the Creation which the Scripture is wont to call The first day of the weeke because it beganne next after the Iewes Sabbath is in perpetuall memorie of that benefit become the Day which wee Christians doe keepe holy the Day being changed but not a Day of rest abolished And that the Day was so changed is easie to be proued which was the first day of the Creation is an euerlasting remembrance of that benefit come in the place of the Sabbath out of the Scriptures for first on this Day the Apostles t Iohn 2. 19 26. Acts 2. 1. kept their solemne Assemblies and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation-meetings on this Day they came together to x Acts 16 13. Praier y Acts 20. 7. preaching of the Word breaking of bread c. on this Day were z 1. Cor. 16. 2. collections and gatherings for the poore And * Reuel 1. 10. Iohn on this Day gaue himselfe in a speciall manner to spirituall Meditations Paul a Acts 20. ◠7. likewise hauing election of seuen whole daies wherein he abode at Troas made onely choice of this Secondly Our Sauiour Christ himselfe gaue testimonie to this Day gracing it with his b Marke 16. 1◠Luke 24. 21. Iohn 20. 19 26. apparitions c Acts 2. 1. distributions of the Holy Ghost c. For the d Leu. 23. 15 16 Feast of Pentecost fell alwaies vpon this first Day of the weeke But you will say We reade no where of any Commandement giuen for such an alteration Neither is it necessary the constant practice of Christ and his Apostles and of the Churches then generally without exception is a rule to binde all Ages in perpetuitie seeing the Apostles did nothing of their owne heads but as they were taught of Christ during those fortie daies that he abode with them after his Resurrection And yet if a Commandement were needfull is not that an expresse Commandement 1. Cor. 16. 2. Touching the gathering for the Saints as I haue appointed in the Churches of Galatia so also doe yee Euery first Day of the weeke let euery one lay aside c. which is a speciall dutie of the Sabbath Day I verily thinke the Psalmist so long before pointed at it when he saith e Psal 118. 24. This same Day wherein Christ the Stone which the builders refused is by his rising from the dead become the head of the corner f Psal 102. 19. Prince of a new created people and Lord of the g Heb. 2. 5. c. World to come IEHOVAH hath made that is to say magnified and made famous to be celebrated with Prayses Thankes giuings in his Church for euer As the word made is taken 1. Sam. 12. 6. Esay 43. 7. and in diuers other places And what maruell though the Day suffered a change when the whole World it selfe was changed This besides the change of the Day it selfe brought and with it two other notable changes also First Of the name from the Sabbath to bee called called the Lords Day by a greater and more honourable Title h Reuel 1. 10. The Lords Day consecrated to his Seruice So as the very name is become a Badge of our Christian and holy Profession seuering vs from Iewes Turkes and other Enemies to the Name of Christ Neither shall you finde in all the New Testament that the Day which the Churches celebrate was at any time after Christs Ascension called The Sabbath Day Secondly In that it beginneth not on the Euening of beginning when he arose and began to renew the World the Day before as the Iewish Sabbaths did but at the dawning of the Day when i Marke 16. 9. Iohn 20. 1. our Sauiour beganne the worke of his Resurrection Now that the Day which wee are to sanctifie beginneth at that time is made good by the practice of Saint Paul who tarrying at Troas seuen whole dayes preached vpon this Day and continue in his Sermon vnto midnight spent the rest of the night in holy conference vnto the dawning of the day and then departed Act. 20. 7 11. Proceed wee now to the rest that followeth concerning This great worke hath two parts Regeneration and Saluation the excellencie of Christs Kingdom The beginning whe 〈…〉 Regeneration by his Spirit the fruits or qualities whereunto we are regenerate Wisdome Righteousnesse and Sanctification The end and accomplishment Happinesse and Immortalitie for so our Sauiour teacheth Iohn 3. 3 5. Vnlesse a man bee borne againe hee cannot see or enter into the Kingdome of God Regeneration being first and the ground-worke of Regeneration is the rest we are to see what Regeneration is I define it to bee our spirituall incorporating into Christ betweene which and the worke of Sanctification the difference lyeth plaine for as Creation is distinguished from the qualities wherein men were created so is this Now Creation from the qualities whereunto wee are regenerate And as Generation is one thing and the corruption that Parents beget vs in another so is our New birth one thing and the Holinesse or Sanctification which we haue thereby another This appeareth manifestly 1. Iohn 5. 8. where Spirit Water Bloud that is to say Regeneration Iustification Sanctification are distinguished And 1. Iohn 3. 1 2 3. where purifying of our selues is made an effect of being the sonnes of God So our Sauiour saith Iohn 3. 6. That which is borne of the Spirit whereby he meaneth our part regenerate is Spirit that is to say wholy spirituall holy and sanctified As that which is borne of the flesh meaning all of vs by fleshly Generation is flesh that is to say carnall in euery part and in all the powers both of bodie and soule impure and vncleane and subiect to the wrath of God Peter also when he saith a 1. Pet. 1. 22 23. Hauing your soules purified by obeying of the Truth through the Spirit vnto brotherly loue without hypocrisie from a pure heart loue one
5. Surely in the fire of mine indignation haue I spoken against the remnant of the Nations and against all Edom which haue taken my Land for their Possession with the ioy of all their heart with spoyling from their soule To the latter it is contrarie When men runne x Rom. 3. 15. vnto euill and their feet are swift to sheade bloud when the Tongue becommeth a fire y Iam. 3. 6 7. the ornament of iniquitie for our wickednesse and filthinesse of heart to vaunt and set out it selfe by defiling the whole bodie and setting on fire the whole course of nature it selfe being first set on fire of Hell Thus did Pharaoh foame out with his mouth his blasphemous thoughts and scorning of God in his heart Who z Exod. 5. 2. is IEHOVAH that I should let Israel goe And a 2. Kin. 18. 28 Rabshake that standing still cryed out with a loud voice in the Iewish laÌ„guage to the end that all the people might heare and vnderstand his Blasphemies An Example of them both together we haue Ezechiel 25. 6. Because thou speaking of the Ammonites clappest the hand and stampest with the foot and art glad from the soule of all the spoyling vpon the Land of Israel therefore behold I will stretch out my hand against thee From this strength of the soule and bodie ioyned together arise foure speciall Vertues which are to concurre in all duties both to God and to our Brethren First Sinceritie or vprightnesse of heart noting a singlensse smâ—â—â—â—y without any mixture which Etymologie the Apostle doth not obscurely giue in one or two places For b 2 Cor. 1. 12. this is our reioycing the testimonie of our conscience that in singlenesse and sinceritie of God we haue beene conuersant in the World For c 2. Cor. 2. 17. wee are not as the rest those which play the Huxters with the Word of God but sincerely but as it came from God in the sight of God doe we speake of Christ where sincere dealing is opposed as you see to that of Huxters which mingle their Wine and other commodities to deceiue men for their gaine For this vertue of being an vpright man IOB d Iob 1. 2. is highly commended By the same e 2. Pet. 3. 2. Peter commendeth those to whom hee wrote I stirre vp your sincere minde And the Apostle prayeth for the Philippians that f Philip. 1. 10. they may be sincere and without offence vnto the Day of Christ as 1. Cor. 5. 8. hee doth exhort vs to it Wherefore let vs keep holiday with the vnleauened bread of sincerity truth Where this sinceritie he termeth also truth as Ephes 4. 24. he calleth that true Righteousnesse and Holinesse which is sincere and vnfayned The Apostle g 1. Pet. 1. 22. Peter noteth it out by puritie when commending brotherly loue hee willeth that from a pure that is a sincere heart we loue one another For this purpose the infinite knowledge of God being euerie where present and sounding the bottome of our hearts and reines ought to bee alwayes before our eyes to hold vs in all integritie If our heart should but turne backward saith the Church h Psal 44. 19 21 22. Psalme 44. that wee had forgotten God though it were in secret should not God search this out seeing hee knoweth the hidden things of the minde And Dauid in the 139. i Psal 139. 2 4 13. Psalme Thou knowest my sitting and my rising thou vnderstandest my thoughts a far off long before I thinke them or before a word is in my mouth Yea thou possessest my reyns thy Knowledge is more woÌ„derfull then that I am able to discerne Therefore saith he k Verse 18. afterwards I watch continually to be with thee that is night and day it is my care in all sinceritie and vprightnesse of a good Conscience to cleaue vnto thee To this singlenesse of heart the Apostle Peter in the place before alleaged opposeth hypocrisie Purifie your hearts vnto brotherly loue without hypocrisie And Paul to the l Rom. 12. 9. Romanes Let Loue be without Hypocrisie Hypocrisie is when the heart inward affection is wanting either in the seruice of God or in dealing with our Brethren as our Sauiour doth define it Mat. 15. 7. Hypocrites well hath ESATAS prophesied of you saying This people draw neere vnto mee with their lips but their heart is farre from mee And of this sort is outward Abstinence from meates without any care and conscience thereby to serue God more feruently or to be better strengthened against sin m Esay 58. 4 5 6. Yee fast not as these times are to haue your voice to be heard on high Is this such a fast as I haue chosen that a man should afflict his soule for a day bow down his head like a Bull-rush and lye downe in sackcloth and ashes callest thou this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen To loose the bands of wickednesse to take away the heauie burdens and let the oppressed go free and that yee take off euery yoke So of the outward obseruing of the Sabbath not regarding the true pietie of the heart Therefore n Esay 1. 14 15 the Lord telleth the Iewes My soule hateth your new Moones and your appointed Feasts they are a burden vnto me I am wearie to beare them And when you shall stretch out your hands I will hide mine eyes from you and though you make many Prayers I will not heare for your hands are full of bloud The Pophet Psal 12. 3. expresseth this Hypocrisie in flattering and deceitfull dealing with our Brethren by the Phrase of a heart and a heart that is a double heart contrary to that singlenesse without all mixture spoken of before when our heart in outward pretence seemeth to runne one way but indeed and in truth is carryed another Our Sauiour o Mat. 23. 13. telling the Pharises they deuoured Widdowes houses vnder a shew of long Prayer calleth it a shew onely without any truth or substance for so are truth and shew opposed Phil. 1. 8. The Notes of Hypocrisie are specially these First To rest in outward obseruances to presse them strictly and seuerely letting passe those things wherein true Pietie standeth Woe bee p Mal. 23. 23 24. to you Scribes and Pharises Hypocrites for yee tithe Mint and Annise and Cummin and leaue the waightie matters of the Law as Iudgement and Mercie and Fidelitie These ought yee to haue done and not to haue left the other yee blinde guides that straine out a Gnat and swallow a Cammell Hence come those speeches and rebukes of Christ Yee q Mat. 23. 25. clense the outside of the Cup and Platter but within they are full of extortion and iniustice Also where hee compareth r Mat. 23. 27. them to whited Tombes that without appeare beautifull but within are
day is holy to our Lord. So the people went to eate and to drinke and to send portions to celebrate great gladnesse And in Hester 9. 19. They celebrated the fourteenth day of the Moneth Adar with gladnesse and bankettings and merriments and sending of portions from one to another Generally the Law thereof giuen Deut. 16. 14. The Feast of Tabernacles thou shalt keepe seuen dayes thou shalt reioyce when thou keepest that Feast c. The contrarie is in this Day of gladnesse to mourne and weepe for which r Nehem. 8. 10. 11. 12. Nehemiah and the Leuites doe reprooue the people Hold your peace for this Day is holy be not sad therefore CHAP. VIII Of the fourth Commandement THE fourth Commandement enioyneth a This is the manner of Gods worship A holy rest is the sanctifying of a time vnto his Seruice which beside other times as occasion shall be offered in a Family or for ones selfe apart ought ordinarily to be in the morning and euening of euery day sanctifying of some time vnto his seruice both other times as occasion shall require and especially some set and solemne times which first in a Family or for ones selfe apart ought ordinarily to bee in the morning and euening euery day as the Psalmist Å¿ Psal 92. 2. saith It is good to declare in the morning thy Kindnesse and thy Truth in the night Therefore was the morning and euening Sacrifice instituted of God Exod. 29. 38 39. Some mens zeale hath carryed them further either in respect of the publike calamities of the Church or their owne more speciall and priuate wants to performe this dutie both morning euening and at noone Euening morning and at noone will I meditate and pray aloud saith DAVID Psal 55. 17. So Daniel thrice a day kneeled vpon his knees and prayed and confessed before his God Dan. 6. 11. which is there noted to haue beene his continuall course or else this at noone haply may bee thought when they came to receiue their meate with Prayer and Thankesgiuing Secondly For publike exercises and meetings of the For Church-meetings on such dayes times of the day as may stand with the conueniencie of that Church But of necessitie one whole day in seuen is thus to bee kept holy Church we must doe it on such dayes and times of the day as may stand with the conueniencie of that Church Thirdly One whole day in seuen is of necessitie to be kept holy This the Scripture calleth by excellencie the Sabbath Day without a difference as it were the elder brother to all the rest of the dayes of the weeke which is called t Leuit. 23. 15. 25. 8 8. Mat. 28. 1. Acts 20. 7. 1. Cor. 16. 2. Marke 6 2 9. Luke 24. 1. Iohn 20. 1. Sabbaths in the plurall The parts of the sanctifying of this day are two one to rest from worldly businesses and from those workes and duties of our calling which at other times are not onely lawfull but expedient and necessarie to bee done The particular workes that we are thus to abstaine from are of two kinds First great aswel as smal and smal aswel as great A greater and more excellent worke can hardly be imagined then the building of Gods owne House the materiall and outward Tabernacle yet euen That the Lord by a strict precise caution doth specially forbid vpon this day Exod. 31. 13. Yet saith hee yee shall obserue my Sabbaths Not setting your hand in that day vnto this worke though it be most holy Those holy women that had Odours Oyntments and all things in a readinesse yet in a religious obseruation of Gods Ordinance forbare on the Sabbath to embalme the precious bodie of our Lord and Sauiour Christ and are commended by the Holy Ghost for it They u Luke 23. 56. rested saith LVKE the Sabbath Day according to the Commandement Againe how small a thing is it to gather a few stickes But when one presumed to doe this and with an high hand in prophanation of the Sabbath wee know what his doome was from the mouth of God himselfe Numb 15. 32 33 34 35 36. In the second place come things both necessarie and delightfull of profit and of pleasure In seed time and in haruest the fittest seasons for all worldly commodities thou shalt keepe Sabbath saith the Holy Ghost Exodus 34. 21. Of this kinde are trauailing and iournying vpon that Day whereof the Law is giuen Exodus 16. 29. Tarrie euery man in his place Let no man goe out of his place the seuenth Day Likewise Faires Markets and all kinde of buying and selling for which cause x Nehem. 13. 19 Reade Verse 15 16 17 18. Nehemia that godly Magistrate When the gates of Ierusalem began to bee darke before the Sabbath commanded to shut the gates and charged that they should not be opened till after the Sabbath and set some of his seruants at the gates that there should be no burden brought in vpon the Sabbath Day Sporting also banquetting and such like which distract our minds from Gods Seruice are then to be auoyded which is that the Lord calleth Not to do our owne delight vpon that Day Esay 58. 13. The doing of which things or of any of them is contrarie to this outward sanctifying of the Sabbath Yet can we not say that all these things are vtterly forbidden without exception certaine cautions must bee made First Things of common honestie and for necessarie safegard of that which would otherwise perish are lawfull vpon that Day Our Sauiour taketh that for granted euen amongst those that most straightly vrge the Letter of this Law What y Mat. 12. 11 man is there among you which hath a sheepe and if it fall vpon the Sabbath Day into a Ditch will not take it and plucke it out Secondly Such are allowed as take vs not away from the Seruice of God but serue for honest and needfull recreation to make vs fitter for holy things Thirdly Hither belong those labours and bodily workes which are done for the setting forth of Gods Glorie as hee that being made whole tooke vp his Bed Both with publike and priuate exercises and carryed it on the Sabbath Day Iohn 5. 8 9. The next part of the sanctifying of this Day is to imploy it in the Seruice of God which is that whereunto the outward rest tendeth Esay 58. 13. If thou wilt turne away thy foot from the Sabbath from doing thine owne will vpon mine Holiday and call the Sabbath delight holy to IEHOVAH and honour him not doing thine owne wayes c. Of this kind are First All religious and holy exercises whereof these the Scripture noteth by name as duties to be performed vpon that Day First To heare the Word preached Acts 13. 14. 15. After the reading of the Law and the Prophets in the Synagogue on the Sabbath Day the Ruler of the Synagogue sent vnto them saying Yee men and
The Popish Fast which was iudged sufficient if they onely abstayned from meate without any regard of inward godlinesse the end and true vse of Fasting whereunto all the former bodily exercises tend This is double according as they are both laid forth Ezra 8. 21 Then I proclaymed a Fast at the Riuer of Ahaua that wee might afflict our soules before our GOD and seeke of him a right way for vs our little ones and our substance First Is the humbling and casting of our The Pharisaicall Fast of the Papists which is so far from humbling them that contrariwise it maketh them swell with a proud opinion of meriting thereby selues downe before the high Maiestie of Almightie God both in sorrow for our sins and in a solemne confession of the same and of the iust punishments and threatenings of the Law that belong vnto vs for them Therefore the Lord instituting this Fast telleth the people q Leuit. 16. 31. and Leuit. 23. 27 29 32. Num. 29. 7. They shall humble their soules that day Secondly A raysing of our selues vp by the sweet and gracious promises of the Gospell with assurance that together with the forgiuenesse of our sinnes wee shall obtayne the things wee sue for so farre as it is for Gods Glorie and our good whereupon it is called A Day of Atonement and hath most excellent promises made vnto it Ioel 2. 13 14. Rent your hearts and not your garments and returne vnto IEHOVAH your God Who knoweth whether he will returne and repent him and leaue a blessing behind him And againe r Ioel 2. 10 20. Now is IEHOVAH alreadie zealous for his Land and vseth clemencie towards his people And IEHOVAH answered and said to his people Behold I will send you wheate c. And this the sweet experience of all the Fasts of Gods Children doth from time to time confirme The end of whose Fasting was alwayes Å¿ Iudges 20. 23. Ezra 19. 6. Ester 14. 16. 2. Chrâ—n 20. 3. Dan. 9. 20. Feasting and of their mourning exceeding great reioying The third head is the time of Fasting The Popish Fast which appointeth set times Fridayes and such like howsoeuer the time fal out prosperous or aduerse which generally is the time of heauinesse and affliction as the Prophet saith Esay 22. 12. In that Day when the enemie besieged thee being a Day of wasting and trampling and confusion as he said before Verse 5. the Lord IEHOVAH of Hosts called to weeping and mourning and to baldnesse and to girding with Sackcloth But as it cannot be limited to any certaine set dayes so neither can it bee circumscribed within any stint of time being to hold longer or shorter as the hand and wrath of God doth more or lesse lye vpon vs the least time that may be is a whole day Vnder the Law from euening to euening as the Commandement is giuen Leuit. 23. 32. and the Children of God haue t Iudges â—0 26. and else-where alwayes practized With vs Christians whose Sabbaths begin otherwise from morning to morning vpon occasion of great calamities eyther pressing or approching It is sometimes three dayes together as in Queene u Ester 4. 16. Hesters time And that of x Acts 9. 9. Paul vpon his first Conuersion Daniel for his owne priuate humiliation stretcheth it further Daniel 10. 3 4. In those dayes I DANIEL gaue my selfe to mourning three weekes of dayes pleasant bread I did not eate neither did flesh or wine come within my mouth c. The last thing is Poperie that ordayning many both wicked and vnnecessary holy-holy-dayes razeth out of their Kalender this one and beside the Sabbath the onely holy Day ordayned of the Lord. That this time whatsoeuer hath the nature of a Sabbath and therfore is called a y Leuit. 16. 31. Leuit. 23. 32. Sabbath and a Day of rest wherein wee are expresly z Leuit. 16. 29. 23. 28 30 31 forbidden all kind of worke and are called to the duties of Pietie and of the Seruice of God whence it is called a Ioel 2. 12. The sanctifying of a Fast Ioel 2. 12. hauing alwayes extraordinarie The Popish Fast which hath no more extraordinary Prayer vpon that Day then vpon any other exercise of Prayer ioyned with it Mat. 17. 21 This kind of Deuils goeth not out but by Prayer and Fasting 1. Cor. 7. 5. that ye may be at leisure for Fasting and Prayer And so you shall see in b Iudges 20. 26. Ezra 9. 5. Nehem. 1. 4. Dan. 9. 3. 2. Chro. 20. 4 5 6 all the Feasts recorded in the Booke of God And if the Fast be publike of a whole Church Citie or Kingdome then it hath also the preaching of the Word and all other holy exercises So the Prophet c Ioel 2. 15 16 IOEL willeth them to gather the People and to proclaime an Assembly And Leuit. 23. 27. a Law is made that on the Fast day there should be an holy Conuocation To returne now from whence wee are digressed A are not onely pleasing vnto God through his forgiuenes of the sinne question of great moment doth heere offer it selfe If sinne be mingled with all our Actions how can they please God or how can we looke for a reward for them which d 1. Tim. 4. 8. Paul assureth vs of telling vs that Godlinesse is profitable to all things and that it hath the promises both of this life and of the life to come The answere is They are pleasing and acceptable vnto God by his forgiuing of the sinne that cleaneth to them couering and hiding that which is ours looking vpon his own worke within vs. So e Reuel 8. 3. 4. Christ being the Angell that stands before the Altar hauing a Golden Censer is said to haue much Odours giuen vnto him which he offereth with the Prayers of all the Saints vpon the Golden Altar which is before the Throne Insomuch as the smoke of the Odours with the Prayers of the Saints goe vp before God out of the Angels hand that is by the vertue of his Prayer and Intercession all the works and Prayers of Gods Children are made acceptable vnto him and as a sweete smelling sauour before him So the f Mal. 3. 4. Prophet doth fore-tell when the Angell of the Couenant shall once come the Oblation of Iuda and Ierusalem shall be sweet vnto IEHOVAH And g Rom. 12. 1. Paul doth exhort vs to present our bodies a liuing Sacrifice holy acceptable vnto God h 1. Pet. 2. 5. PETER in like sort to offer vp spirituall Sacrifices acceptable vnto GOD through IESVS CHRIST Touching the reward it is true indeed in many places but haue beside of Gods free Goodnes looking vpon them in the perfection of his Sonne speciall promises of reward made vnto them both in this life and in the life to come of the Scripture large and ample promises are made vnto our workes
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
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
first and the second Table as they were at the first deliuered of God to Moses The summe of the first Table is Thou shalt loue the Lord thy God with all thy heart or minde and with all thy soule and with all thy might And to this Table the foure first Commandements doe belong The summe of the second is Thou shalt loue thy neighbour as thy selfe And to this Table the sixe last Commandements doe belong for all which our Sauiour Christ himselfe is our warrant who calleth these two The n Math. 22. 37. first and second Commandements The summe of the first Commandement is That wee Pietie is of the immediate duties to God whereof this is the whole that we haue God to be our God haue God to be our God So it is expressed in the Commandement it selfe Thou shalt haue no other gods before my face The first affirmatiue whereof is Thou shalt haue me to be thy God The contrary of this hauing of God to be our God is first that which the Psalmist o Psal 10 4. noteth The wicked are so proud they seeke not after God Against which p 2. Chro. 15. 13. Asa made a Law that if any would not seeke after God he should die Secondly Atheisme in denying God or his properties as Prouidence Wisedome Presence c. The foole q Psal 14. 1. hath said in his heart There is no God Yee haue said r Malach. 3. 14. It is in vaine to serue God c. Wee haue God to bee our God by cleauing to The parts are two one to cleaue vnto him him and worshipping him This Distribution Moses giueth Deut. 10. 20. Thou shalt feare IEHOVAH thy God and serue him Thou shalt cleaue vnto him and sweare by his Name Cleauing I call that straight and holy bond whereby we are tyed and glued as it were to God as the Apostle speaketh Å¿ 1. Cor. 6. 17. He that is glued to the Lord is one spirit Of this it is said t Iosh 23. 8. Stick fast vnto IEHOVAH your God as you haue done vnto this day He exhorted u Acts 11. 23. all that with purpose of heart they would cleaue to the Lord. The contrary wherof is that which the Prophet speaketh of x Ierom. 17. 5. Cursed is the man whose heart departeth from IEHOVAH Their y Esay 26. 13. heart is farre from mee If any man z Hebr. 10. 38. with-draw himselfe my soule shall haue no pleasure in him This cleauing to God groweth from a respect of that absolutenesse of all good things that are in him and hath these parts First to loue him for his goodnes desiring nothing Louing more then to be ioyned vnto him delighting to thinke and speake of him and to doe the things that are pleasing in his sight By which notes and marks it is easie for vs to examin our loue vnto him a Deut. 6. 5. Thou shalt loue IEHOVAH thy God with all thy heart c. The contrary whereof is that hatred of God whereof we spake before Secondly to reuerence him for his Holinesse and the Reuerencing Maiesty of his presence before whome no vnseemely thing may come b Eccles 5. 1. God is in Heauen and thou art vpon the earth therefore let thy words be few And this as a bridle reyneth and keepeth vs backe from committing either open wickednesse or secret sinnes Who would not be ashamed to spue in the face of his Prince How much more should we blush to powre foorth our wickednes in the sight or presence of this King of Kings infinitely more glorious then all the Princes of the world Therefore doth the Holy Ghost aggrauate the sinne of the old world c Gen. 6. 11. That the earth was corrupted before God and of the Sodomites that d Gen. 13. 13. they were exceeding sinners before IEHOVAH that is without all reuerence daring in his presence and as it were hee looking on to commit all kind of filthinesse And the Wiseman e Prou. 5. 21. vseth this as a most effectuall Argument to draw men from the enticements of sin vnder that one of the strange woman comprehending all the rest For that the wayes of euery one are before the eyes of IEHOVAH For the other common are the exhortations in the Scripture f Gen. 17. 1. Walke before me and be vpright And g Exod. 20. 3. thou shalt haue none other gods before my face ENOCH h Gen. 5. 14. is also commended that he walked with God And the Prophet Ieremy i Ierem. 13. 23. notably inforceth this reason Can any man lye hid in darkenes and I not see him saith IEHOVAH Doe not I fill Heauen and earth The contrary wherof is prophanenes of heart k Hebr. 12. 16. Let there be no prophane person as ESAV c. Thirdly to feare him for his Power and Iustice not Fearing with a seruile feare which hath paine and torture in it and setteth the conscience as it were vpon a l Iohn 4. 18. Rack but with a filiall and childlike feare that is to say not so much for feare of punishment as for feare of offending so good and so gracious a Father Thou m Leuit. 19. 14 shalt not curse the Deafe neither put a stumbling blocke before the blinde but shalt feare thy God I am IEHOVAH Who n Ier. 10. 7. would not feare thee c. seeing Power resteth in thee Let o Heb. 12. 28. vs labour to please God with reuerence and feare for euen our God is a consuming fire If p 1. Pet. 1. 17. you call him Father which without respect of persons iudgeth euery one according to his worke passe your time of dwelling heere in feare If q Mal. 1. 6. I be a Father where is my feare Feare r Esay 8. 13. 14. not the feare of this people nor terrifie your selues IEHOVAH of Hoasts him sanctifie let him bee your feare and let him bee your terrour Where these two kindes of feare are plainly distinguished The contrarie whereof is contempt of God like to Pharaoh Who is Å¿ Exod. 5. 2. IEHOVAH c. To beleeue him for his Truth and Faithfulnesse to Beleeuing performe whatsoeuer hee speaketh as hee saith in the Psalmes t Ps 89. 34 35 I will not alter that which is proceeded out of my mouth nor falsifie my faith The lacke of this Grace bereaued those two worthy Saints of God Moses and Aaron of that great blessing which they so much desired to conduct Gods people into the Land of Promise Because n Numb 20. 12 yee beleeued mee not to sanctifie mee in the presence of the Children of Israel therefore yee shall not bring this Congregation into the Land which I haue giuen them The contrarie of it is doubtfulnesse concerning the Truth of Gods promises or iudgements whether present or to come I x Psal 116. 11. said
in my heart All men are Lyars Whence commeth tempting or God when through distrust and vnbeliefe wee seeke signes of his Truth and Power y Mat. 4. 7. Thou shalt not tempt the Lord thy God z 1. Cor. 10. 6. 10 Neither let vs tempt God as they tempted him and were destroyed of Serpents To trust and set our faith and full affiance vpon him Trusting and in respect of his Power and Might whereby hee is able to doe it Hereof the a Rom. 4. 21. Apostle setteth Abraham before vs for an example the father of the faithfull who contrarie to hope beleeued vnder hope being fully assured that what God had promised he was able to performe And of himselfe he saith b 1. Tim. 1. 12. I know whom I haue beleeued and am perswaded that hee is able to keepe the thing committed to him vnto that day Agreeable whereunto is the speech of our Sauiour Christ My c Iohn 10. 28. Father is greater then all and none shall be able to take you out of his hand And this may well bee thought the cause why the Lord himselfe setteth that name in the fore-front of his Titles IEHOVAH IEHOVAH the mightie God c. And why the Apostles Symbole commonly called the Creed comprehending in summe all the Articles of our Faith beginneth with this I beleeue in God the Father Almightie For holding this there is nothing so incredible to flesh and bloud which wee will not beleeue and depend vpon doubting of this there is none of Gods promises so cleere and certaine which wee are not readie to call in question Of this trusting in God we reade They d Psal 22. 5 6. called vpon thee and were deliuered they trusted in thee and were not confounded God e Psal 27. 1 3. is my light and my saluation whom should I feare God is the strength of my life of whom should I be afraid And f 2. Kin. 6. 16. hee answered Feare not for they that be with vs are more then they that bee against vs. Thus wee must trust in God not onely when wee see the meanes before vs but without and euen contrarie to all meanes as g Dan. 3. 17. SHEDRACH MESHACH ABEDNEGO did The God whom we serue is able to deliuer vs out of the hot burning Furnace and out of thy hands O King he can deliuer vs. The contrarie hereof is First distrust in God as the wicked Achaz h Esay 7. 11. being offered of God a signe for the strengthning of his faith disdainefully doth answere I will not aske a signe neyther will I make tryall of IEHOVAH by committing vnto the hands of this Iehouah whom thou talkest of a matter of such danger and importance to the State as is the Warre now in hand Secondly Confidence in the Creature whether our selues and the good things which God hath giuen vs as Friends Honour Credit Wisdome Riches or whatsoeuer else i 1. Tim. 6. 17. Exhort the rich men in this World that they trust not in the incertainty of riches but in the liuing God who ministreth to all men aboundantly c. k Ier. 17. 5. Cursed is the man that hath his confidence in man and maketh flesh his Arme. The l Obad. v. 3 4. pride of thine heart hath deceiued thee Thou that dwellest in the cliffes of the Rockes whose habitation is high that sayst in thy heart Who shall bring mee downe to the ground though thou exalt thy selfe as the Eagle and make thy nest among the Starres thence will I bring thee downe saith IEHOVAH 2. Chron. 16. 12. Asa a Religious Prince is taxed that in the extremitie of his sicknesse he sought not to the Lord but to Physicians Sixtly To hope in him and patiently to expect and Hoping in him waite for all good things at his hand because of his mercies and the vnchangeablenesse of his nature who neuer repenteth him of his promises For m Rom. 11. 29. the gifts and calling of God are without Repentance It is n Lam. 3. 22. the wonderull kindnesse of IEHOVAH that we are not consumed for his mercies faile not Therefore o Esay 30. 18. will IEHOVAH waite to doe grace vnto you And therefore will hee lift vp himselfe to haue mercie on you for IEHOVAH is a God of vprightnesse and iudgement Blessed are all that waite on him Hereupon the p Psal 37. 5 7. Psalmist doth exhort vs Commit thy way vnto IEHOVAH and trust in him and he shall bring it to passe waite patiently vpon IEHOVAH and hope in him fret not thy selfe for him that prospereth in his way and for the man that bringeth his enterprizes to passe Commit q Pro. 16. 3. thy workes to IEHOVAH and thy thoughts shall be directed The contrarie whereof is despayre I r 1. Thes 4. 13. would not Brethren haue you ignorant concerning them which are asleepe that ye sorrow not euen as other which haue no hope By this our cleauing vnto God two vertues come to be wrought within vs First Patience in a cheerefull vndergoing of danger From whence arise Patience and and troubles without repining or vsing vnlawfull meanes to bee deliuered from them and that by resting vpon his Wisedome who hath the times when and the meanes how to send vs helpe numbred before him Though Å¿ Iob 13. 5. he kill me yet will I trust in him I was t Psal 39. 9. dumbe and opened not my mouth because thou diddest it The contrarie whereof is impatience in afflictions as that of IEREMIE Cursed u Ier. 20. 14 18. bee the Day wherein I was borne and let not the Day wherein my Mother bare mee bee blessed How is it that I came forth of the wombe to see labour and sorrow that my dayes should be consumed with shame And the whole third Chapter of Iob bewrayeth his great infirmitie this way Secondly Humilitie to acknowledge all we haue to Humilitie come from God and therefore in the conscience of our emptinesse and of his bountie and goodnesse to giue all glorie vnto him alone whereof the Apostle saith Let him x 1. Cor. 1. 31. that glorieth glorie in the Lord. Decke y 1. Pet. 5. 6. your selues with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Such an humble heart was in z 1. Chron. 19. 11 14. DAVID Thine saith he O IEHOVAH is greatnesse and power and glorie and victorie and prayse for all that is in Heauen and in Earth is thine thine is the Kingdom O IEHOVAH and thou excellest as head ouer all But who am I and what is my people that wee should bee able to offer willingly after this sort For all things come of thee and of thine owne hand taken doe we giue vnto thee The contrary wherof is pride or presumption boasting and glorying of our selues Now a 1. Cor. 4. 6 7. these things Brethren I
Secondly When wee vow things too base to offer vnto God as if a Rich man to obtayne some great mercie at Gods hands would vow to giue somewhat not worth the speaking of vnto the poore This Salomon wisheth vs to take heed of when in the matter of Vowes hee maketh the feare and reuerence of God in not doing any thing vnworthy of his Maiestie one great and speciall point Eccles 5. 6 3. Thirdly when we vow such things as are not indifferēt to do or to leaue vndone for as to bring the hire of a Whore or the price of a Dogge into the House of God for a Vow were to prophane his Seruice Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale which without vow wee are bound to doe is rather to dally with God then to offer any speciall seruice to him This is plainly taught Deut. 23. 24. when it is said If thou vow not at all it shall not be sinne vnto thee but the sinne is in not performing our Vow when wee haue vowed it And if wee take a view of all the Vowes of Gods Children wee shall find them all for the most part according vnto this rule of things which otherwise without offence they might haue left vndone Such was that of d Ps 132. 3 4 5 DAVID I will not goe vnto the Tent of mine House nor climbe vp my Bed-stead nor suffer sleepe in mine eyes nor slumber in my eye-lids till I find out a place for IEHOVAH c. an habitation for the mightie God of IACOB And that of ANNA e 1. Sam. 1. 11. If indeed looking to the affliction of thine Hand-mayde thou wilt remember mee and not forget thine Hand-mayde but giue vnto thine Hand-mayde a man-childe then will I giue him to IEHOVAH all the dayes of his life and no Razor shall come vpon his head Such also was f Gen. 28. 20 21 22. Iacobs Vow If IEHOVAH God will be with me and keepe mee in this iourney which I goe and will giue mee bread to eate and clothes to put on so that I come againe to my fathers house in safetie and finally if IEHOVAH will be my God Then there beginneth the Vow shall this Stone which I haue set vp as a Piller be the House of God Fourthly When we are slacke to performe them When g Deut. 23. 21. thou vowest a Vow to IEHOVAH thy God thou shalt not delay to performe it for IEHOVAH thy God will certainly require it of thee and it shall be sinne vnto thee When h Ecclesi 5. 3. as thou vowest a Vow to God delay not to performe it for God hath no pleasure in Fooles Yet for the performance of some greater dutie our Vow may bee put off for a time as the example of the Rechabites i Ier. 35. 7. 14. doth confirme of whom the Lord himselfe beareth witnesse that they obserued the vow of IONADAB their father charging them not to dwell in houses but in Tents continually though for safetie of their liues they came to dwell in Ierusalem For the performance of the duties of this Commandement Whereunto are requisite Preparation are required in all but especially in the publike seruice of God First Preparation of our selues before wee come by considering both the cause that should mooue vs to it and how to performe it with greatest dutie and respect as the Preacher doth exhort vs Take k Eccles 47. 5. 1. heed vnto thy feet when thou goest into the House of God and bee neerer to hearken then to giue the gift of Fooles and sacrifice for they know not that they doe ill Doe not confusedly speake with thy mouth nor let thy heart make haste to vtter a word before God for God is in Heauen thou art vpon the Earth Therefore let thy words be few To which purpose it is necessary that we vse priuate Prayer before-hand and take speciall view and examination of our sinnes that hinder our approch to God Secondly Diligent attention Being come and trembling and Humiliation at the presence of God before whom wee stand like vnto that good woman l Acts 16. 14. LYDIA whose heart God opened that shee attended to the things spoken by PAVL And as Cornelius did Acts 10. 33. Now therefore all wee are heere present before God to heare all things that are inioyned vnto thee of God Whereupon euerie where in the Scripture it is made a proper marke of Gods Children to tremble at his Word To m Esay 66. 2. this man doe I looke to him that is humble and of a broken spirit and which trembleth at my words Thirdly Meditation and chewing as it were the cud when we are departed as the men of n Acts 17. 11. Berhea did who after they had heard PAVL searched the Scriptures whether those things were so For the fitting of vs to some more speciall parts of his And when need is both fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and feasting to expresse our thankfulnesse for his benefits worship are required both Fasting and a holy Feast Fasting to quicken vs to petition in the acknowledgement of our wants holy Feasting to expresse our thankfulnesse for his benefits This vse of Fasting the King of Nineueh was not ignorant of when hee gaue o Ionah 3. 9 10 commandement by the Decree of the King and his Nobles saying Let neither Men nor Beasts nor Heards nor Flockes taste any thing nor feede nor drinke water but let Men and Beasts couer themselues with Sack-cloth and cry vnto God strongly c. Esay toucheth the same in the 58. p Esay 58. 4. Chapter of his Prophecy Yee fast not as these times are to make your voyce to be heard on high But of Fasting what it is and of the true nature and properties thereof we shall haue further cause to speake in the Doctrine of Repentance The contrary hereof is that which the same Prophet reprehendeth in the people q Esay 22. 12. In that day the Lord IEHOVAH of Hoasts called to weeping and to mourning to baldnesse and to girting with sackcloth and behold gladnesse and ioy killing of Oxen and slaying of Sheepe eating flesh and drinking Wine Let vs eate and drinke for tomorrow we shall die that is to say in stead of humiliation they gaue themselues to all kind of iollitie and bathing of themselues in pleasures The exercise of Feasting was taken vp amongst Gods people when they had receiued some singular benefit or deliuerance from some notable euill which by Fasting and Prayer they had begged at his hands In which Feasts a more liberall vse of the creature is permitted both for plenty and variety and all kind of honest iollity and pleasure Goe your wayes it is said Nehem. 8. 11 13. eat fat things and drinke sweet things and send portions to him for whome nothing is prouided for this
Brethren if yee haue any word of exhortation for the People say on Acts 15. 21. MOSES of old time hath in euerie Citie those that preach him being read in the Synagogues euery Sabbath Day Secondly Publike Prayer Acts 16. 13. Vpon the Sabbath Day we went out of the City vnto a Riuer where Prayer was wont to be Thirdly To receiue the Sacraments at the times appointed Acts 20. 7. The first Day of the Weeke when the Disciples were gathered together to breake bread PAVL preached vnto them c. Fourthly Collections and gathering for the Saints 1. Cor. 16. 2. The first Day of the Weeke let euery one lay aside by him treasuring vp what hee hath beene prospered Fifthly Priuate meditation which was the exercise of Iohn the Apostle at what time hee was banished into the I le Pathmos for the Word of God Vpon the Lords Day hee was rauished in Spirit in sweete and heauenly Meditations Reuel 1. 10. wherein it is fit that by our selues and in our Family we conferre together and call to minde the things that in the publike Ministerie wee haue heard z Acts 17. 11. as the men of Berea did And in this respect lest by the trauailing of our beasts men who are necessarily to be imployed about them should be drawn from Gods Seruice we are commanded that they should also rest for whose ease otherwise the Sabbath was not any way ordayned Secondly The duties of brotherly loue as distributing In which number the duties of brotherly loue as distributing to the poore according to Gods blessing vpon vs visiting the sicke helping our Neighbor or any thing that is his in their distresse come also to bee reckoned when they are done as works of Mercie to the poore according to the good hand and blessing of God vpon vs visiting the sicke helping our Neighbour his Oxe Asse or any thing in distresse when they are done not for our owne lucre but as workes of mercy and compassion Thus did a Acts 20 9. Paul vpon that day restore him that being ouercome with sleepe while Paul was preaching the night of the Sabbath Day fell downe from the third Loft and was taken vp dead Acts 20. 9. And hither tendeth the saying of our Sauiour Christ Marke 2. 27. The Sabbath was made for man and not man for the Sabbath The contrarie hereof is the outward obseruation without respect of inward godlinesse The Seuenth Day thus to bee kept holy was in the b Gen. 2. 3. Exod. 20. 10 11. This day in the first institution was the Seuenth Day from the Creation and called the Sabbath Day first institution the Seuenth Day from the Creation when God resting from his owne worke of creating the World which in six dayes he had finished sanctified that Day for a Day of rest and named it the Sabbath Day beginning on the Euening of the day before when c Gen. 1. 31. Beginning on the euening of the Day before when the Creation of the World was finished the Creation of the World was finished as d Leuit. 23. 32. all other Feasts vnder the Law did To vs Christians it is the first Day of the Creation as in his place shall bee declared And this Seuenth Day is all to be kept holy from the beginning to the end rising vp early in the morning for the sanctifying of it after the example of our Sauiour Christ Marke 1. 35. continuing it till the night and in the night as the e Psal 92. 3. Psalme made for the Day speaketh that so our verie sleepe may bee the sweter to vs. The obseruation of the Sabbath Day which hath a speciall Item giuen to it Remember the Sabbath Day that thou keepe it holy is a morall and a perpetuall Law not onely Ceremoniall and for a time for First It is the same which was f Gen. 2 2 3. instituted in Paradise before any promise of Christ whom all Ceremonies doe respect Secondly It is written by the finger of God in the Tables of the Couenant where there was nothing Ceremoniall but all Morall and of perpetuall indurance Thirdly Our Sauiour Mat. 24. 40. willing them that long time after his death should bee aliue to pray that their flight might not be on the Sabbath sheweth that it was not to haue an end by that Sacrifice of his whereby g Dan 9 24. all Ceremonies were abolished Howbeit some way it was ceremoniall representing a spirituall rest but that was not of the Substance nor in the first Institution but afterwards annexed to it as a thing accidentall which had his end in Christ CHAP. IX Of the second Table of the Law and of the fift Commandement WE haue done with the first Table Come we Iustice followeth which is of the the duties among our selues now to the second The summe whereof we deliuered before To loue our Neighbour as our selues by the Name of Neighbour vnderstanding euery other man as our Sauiour teacheth Luke 10. 30. To the Commandements of the second Table 2. Rules do generally belong First That they stretch euery one as well to our selues as to another so in being commanded to honour our Parents we are also willed to haue a care of our own credit and estimation In being forbidden to couet other mens goods we are commanded to bee content with our owne Secondly They h Mat. 5. 43. 44 Ye haue heard that it hath bin said Thou shalt loue thy Neighbour and hate thine Enemie But I say vnto you Loue your enemies Blesse those which curse you Doe good to those which hate you and pray for those which molest and persecute you extend aswell to our enemies and them that hate vs as to our friends them that loue vs. These Commandements are thus deuided They command And is Honor or the general duties of loue Honor is a performance of duties in respect of a degree honour or the generall duties of loue By honour we meane the performance of all duties which the respect of any degree may require at our hands commanded in the fift Commandement which vp-holding the common order and comelinesse of life principally Magistracie Gouernmēt without which the whole world would come to nothing giueth the precedence to this Commandement before all the rest of the second Table To come to the fift Commandement It contayneth First among vnequals from Inferiours to their Superiours and contrariwise first the duties of Inferiours to their Superiours and contrariwise Secondly The duties of equals one vnto another Thirdly The due respect that we are to haue vnto our selues The dutie that Inferiours owe to all Superiours whether As to all Superiors in yeres knowledge or howsoeuer else in yeeres knowledge or howsoeuer else is Reuerence both in acknowledging the good things wherein they are preferred and making our vse of them and in all outward notes and markes of honour towards Reuerence in acknowledging the good things
for the World but for those whom thou hast giuen me Fiftly For what things this Intercession is made Not for some one or few benefits but that we may be partakers of all the good things that he hath wrought Faith or Vocation Vnion with himselfe that is to say Regeration Righteousnesse and Sanctification through him Constancie and Perseuerance in the estate of Grace and finally Eternall Happinesse for all these parts are particularly set downe Iohn 17. as namely Verse 20. 21. I pray for all that are to beleeue in me by their Ministerie that all may be one as thâ—â— Father in me and Iâ—n thee So that they also may be one with vs that the World may beleeue that thou hast sent mee Verse 17. Sanctifie them by thy Truth Verse 11 Holy 〈…〉 er keepe them in thy Name Verse 15. I pray not that thou 〈…〉 them out of the World but that thou keepe them from th 〈…〉 one Verse 13. That they may haue my ioy fulfilled to them Verse 24. Righteous Father whom thou hast giuen vnto me I desire that where I am there they also may be that they may behold my Glorie which thou hast giuen me And Verse 26. That the loue wherewith thou hast loued me may be vpon them So hee doth expresse the Intercession hee made for Peter to bee That his faith should not faile Luke 22. 32. Intercession therefore of our Sauiour Christ is as it were a continuall plaister for the curing of the manifold slips frailties and sins whereunto the faithfull through infirmitie doe continually fall that so by a speciall and continuall application of his Merit our persons may remayne iust and our workes acceptable to God 1. Iohn 2. 1. If any man sinne we haue an Aduocate c. Sixtly That as in his humanitie hee desireth all these things for our Saluation and the applying of his Merits and death vnto vs so by the power of his Deâ—â—e he doth indeed apply them whereunto his being in t Heb. â— â—4 Heauen and in the sight of God his u Rom. â— 34. sitting at the right hand of his Father and his x Heb. 7. 25. euerliuing doe much 〈…〉 le making that Intercession of his as in it selfe more glorious so for vs more gracious and acceptable and able perfectly to saue them that come to God by him Seuenthly That y Rom. 8. 26. making Intercession for vs hee teacheth vs also by his Spirit to make Intercession to God with Prayers sighes and grones that cannot bee expressed CHAP. III. Of Christs Gouernment of the World in generall AFter the Priesthood of Christ next followeth Such is the Priest-hood of Christ his Kingdome followeth his Kingdome which is euerywhere spoken of in the Scriptures and most honourable and glorious promises made vnto it Esay 9. 7. A Child shall bee borne vnto vs and a Sonne giuen to vs vpon whose shoulder the Dominion shall lye Esay 32. 1. Behold a King shall raigne in Righteousnesse And Ierem. 23. 5. A King shall raigne and prosper Generally in his Kingdome I obserue three things Kingdome First A calling of Christ by God his Father to it for as hee intruded not himselfe into the Office of a Priest but expected the calling of his Father so he tooke not vpon him to raigne before hee had a Kingdome giuen him Therefore Psalme 2. 6. God is brought in saying I haue appointed my King ouer Sion my holy Hill And Dan. 2. 44. it is said In those dayes shall the God of Heauen rayse vp a Kingdome So Luke 1. 32. the Angell telleth MARIE The Lord shall giue vnto him the Throne of his Father DAVID And PETER z Acts 2. 36. Him hath God made both Lord and Christ Secondly The inuesting of him into the Princely Honour and Administration of his Kingdome whereof he had full seizin and was put into the actuall and reall possession of it when he ascended into Heauen which a man may call his going vp vnto his Coronation Daniel a Dan. 7. 13 14 in his seuenth Chapter hath a notable description of it seeing in a Vision Christ God and Man comming out of Heauen into the lower parts of the Earth to worke the mysterie of our Redemption and that done ascending into Heauen to the Ancient of dayes God his Father to present himselfe before him And to him saith hee was giuen Dominion Glorie and a Kingdome Thirdly The fruit and end of all this the same wherevnto is in the things which he doth from God for those Elect the whole worke of his Mediation tendeth which is our b Ephes â— 16. Peace and Reconciliation with God in and through him Therefore hee is called The c Esay 9. 6. Prince of Peace d Heb. 7. 2. The King of Righteousnesse and The King of Peace figured by MELCHISEDECH King of Shalem And heereupon the e Rom. 14. 17. Apostle saith that the Kingdome of God is Righteousnesse Peace and loy in the Holy Ghost More specially to treat of this his Kingdome It parteth The kingdome of Christ hath two parts it selfe into three mayne Armes or Branches rising by so many steps or stayres one is his Gouernment of the World in generall taking things in such sort as the Fall did leaue them without vouchsafing any further fauour And this may bee called the footstoole of his Kingdome Another standeth in the bestowing of his Word and the fruits thereof matters of speciall grace though such as fall vpon the Reprobate and this may be called the Scepter of his Kingdome The third Is the giuing of his Spirit whereby of carnall he maketh vs spirituall and heauenly Creatures and this may be called the Seate and Throne or rather the Life and Power of his Kingdome as these three parts are so distinguished and in the same order Psal 93. The first words of which Psalme in a holy triumph and reioycing-wise expresse the generall argument that Iehouah which is Christ our Lord raigneth and not raigneth onely but hath his Raigne accompanied with two Noble Adiuncts Glorie and Power Then hee commeth to distinguish the parts First his Gouernment of the World considered in two degrees One the stay and sustentation of all things the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrewes for whereas Adams sinne had turned vpside downe the whole frame of Nature and according to the curse What day thou eatest of the forbidden fruit thou shalt certainly dye had brought man and all the Creatures for mans sake to vtter ruine and desolation Christ the Mediator steppeth forth and there beginneth his Kingdome in holding vp the World which otherwise had instantly come to nothing This you haue in the latter end of the first Verse The inhabited World is settled it shall not be remoued And that so wonderfull a thing as this a worke of such admiration might haue a reason sutable to make it not seeme strange the Prophet
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
of Gods goodnesse in the things they pray for Thirteenth Gods Children are constant in their prayers and continue in them Giue vs this day c. euery day renewing their supplications The wicked faint and quickly giue ouer or pray but by starts These circumstances to be obserued out of the manner of the Lords Prayer lead mee by the hand to some consideration of the matter it selfe and parts of that Prayer wherein also vnlesse I deceiue may selfe we shall nothing digresse from our purpose There be two parts of that as of all other Prayers for it standeth partly in petition partly in thankes-giuing The Petitions are sixe in number all in that course and order as the Doctrine before was handled whereof the first three compreheÌ„ded in the first part of Diuinity are of those things that belong vnto Gods glory without any respect of our owne good as the particle Thy in euery one doth shew And this one thing whâ—eein the soundest Diuines agree being well obserued bringeth a great light for the distinguishing of all the sixe Petitions according to their proper bounds and limits in such sort as hereafter followeth The first Peticion Hallowed bee thy name O thou the blessed and great IEHOVAH Father Sonne and holy Spirit three persons and one onely true and euer-liuing God whose i Esay 9. 3. name is wonderfull and who alone art glorious and excellent thy Mercie great vnto the Heauens thy Truth vnto the Cloudes thy Righteousnesse as the mightie Hills thy Iudgements like the bottomlesse Deepe exalt thy selfe O God aboue the heauens thy Glorie ouer all the earth And make it knowne vnto thy creatures that thou the Creator blessed for euer Amen art a Nature Spirituall and Diuine of thy selfe and in thy selfe and by thy selfe subsisting Eternall Immeasurable Incomprehensible Infinite in Power Wisdome Holinesse Truth Mercie Iustice and whatsoeuer good is yea Goodnesse and Perfection it selfe So that both whatsoeuer thou doest is absolutely good and holy and all good and perfect gifts are thine there being no iot of good in any creature but that onely which they haue from thee who art the Father of Lights And this respecteth the first branch of that part of Diuinitie concerning the Nature Persons and Properties of the Godhead The second Petition Thy Kingdome come Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World according to all thy counsels and purposes decreed from Eternitie Whether of sauing the Elect or destroying of the Reprobate or of the businesses and affaires pertayning to this life and the generall Prouidence ouer all things that thy hands haue fashioned and made together with the meanes which thou hast sanctified thereunto thy Gospell with the Ministerie and preaching thereof the Sacraments Censures and Discipline of the Church and all other good things thou hast ordayned may prooue to thy Children a sauour of life vnto life and to none of them a sauour of death vnto death And that thou wouldest so dispose of things by thy hidden and secret prouidence that all persons and creatures although they many of them sinfully and wretchedly mooued with other causes and ends then in obedience vnto thee yet in regard of thy worke most holily and iustly may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done Neither let any power or policie of Satan or man or any other creature hinder the execution of thy most glorious and magnificent most wise and iust Decrees But let them all bee as the Mountaines of Brasse that cannot be remooued but stand fast for euer And this respecteth the second branch touching the Kingdome of God and the dispensation of his Counsels The third Petition Thy will be done in Earth as it is in Heauen Haue thou alwayes in the World euen here among men as thou hast among thy holy Angels and Spirits of the Righteous that are deceased a Church and chosen Companie which may k Zach. 8. 8. refresh and delight thy Spirit by yeelding with free and readie hearts all cheerfull obedience to thy knowne and reuealed will whilest they bee seene to preferre the loue they beare to thee before the loue of themselues their owne pleasure profit or liues or whatsoeuer else that is most deare vnto them And this which is the third branch the honour due to God riseth by a necessarie consequence from the former two for he that is in himselfe and in his workes so glorious is worthie and alone worthy to be honoured and serued of vs. The three latter Petitions comprehended in the second part of Diuinitie are of those things that concerne our owne and our Neighbours good whereof the first being the fourth Petition in number is for the Fountaine of all good that excellent l Iohn 4. 4. gift of Christ himselfe and all the meanes and Graces Faith especially whereby he may be ours and we come to be his The fift and sixt are for the streames of Righteousnesse that flow from it and spring vnto euerlasting life So that in these last Petitions the whole substance of the Gospell is contayned for touching the other Righteousnesse which is our owne or by the Law the same being impossible through our owne corruption to be had our Sauiour teacheth vs not to pray for it But contrariwise in teaching Regeneration and Righteousnesse through him he doth vtterly exclude all Righteousnesse from our selues or by our owne Creation And in willing vs to pray to bee deliuered from euill he sheweth the right vse of the Law whereby euill is discouered to be the rule of our obedience The fourth Petition Giue vs this Day that Bread of ours that bread aboue substance or better then all wealth and riches which consume and perish whereas this indureth to euerlasting Life being the Bread of God that commeth downe from Heauen and giueth life vnto the World euen Christ himselfe the spirituall Manna promised in Paradise figured in the Wildernesse forespoken by the Prophets shaddowed in the Law manifested in the Gospell thy onely Sonne of thine owne eternall nature and Essence conceiued and borne of the Virgin by the wonderfull worke of thy holy Spirit sanctified from the Wombe to bee the mightie and powerfull Instrument in and by whose flesh or humane nature vnited to the God-head personally hee quickeneth all those that by Fâ—ith are ingraffed in him replenished with all Righteousnesse and fulnesse of the Spirit aboue measure And therefore in himselfe most blessed and happie but for vs and for our sakes accursed in that he bare the whole wrath due to our sinnes and became subiect to death the most ignominious death of the Crosse it selfe vnder which notwithstanding he did not lye for that it was impossible he should bee holden of it but loosing the pangs and sorrowes of death hee arose againe and ascended into Heauen where he sitteth at the right hand of thy most excellent Maiestie to make continuall Intercession for those that are his
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 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