The finding out of strange deuises and conceits 3 The couragious acting of Great conquests in that speedy and happy manner Hath not the ground of these beene some Superiour Power inspiring and prospering the same Deut. 31. Esr. 1.1 Iud. 14.19 Eleuenthly And seeing that euen the world hath beene acquainted with the certaine and cleere demonstration of future euents Could this proceed from any but from the All-seeing GOD who in mercy hath reuealed these things for the comfort of His Church and confusion of His enemies Esay 41.23 Ezech. 12.21 Twelfthly And doe wee not see things graciously and certainely attaine their proper ends and vses notwithstanding contrary meanes and strong oppositions And is there any but the LORD that can bring light out of darkenesse 2. Cor. 4.6 Is not this to bee ascribed to some supreme Power Thirteenthly Especially if we consider that the ends of causes and effects are finite must there not be some First and Principle cause either Immediately or Mediately producing the rest on whom all other causes may depend and to whom as to their center they may returne againe Eccl. 1. euen as the Riuers vnto the sea And therefore 1 As this shall bee sufficient to make the Athiest without excuse Rom. 1.20 2 So let it teach not to despise the voyce of nature because though heereby wee shall not attaine to perfite knowledge 1. yet shall these notions both bridle much euill 2. and also further the performance of much morall good 3 Yea they shall aduance the Iustice of GOD in the gouernement of the world 4 And seeing they are insufficient therefore shall they prouoke to seeke GOD in the right meanes And 5 Hereby shall such as are conuicted as by a generall consent of witnesses bee better confirmed in the truth thereof And 6 Lastly this ignorance shall hereby be acknowledged and so Gods meere mercy aduanced in sauing his Elect especially seeing this knowledge if it bee not sanctified is enmity against GOD leading from obedience of GOD euen while it leads to the knowledge of Him Rom. 1.23.24.25 1. Cor. 1.20 3 Let this comfort vs that what is impossible to Nature the LORD hath reuealed in His Word And therefore 4 Here let vs search the knowledge of GOD Let this bee the Touch-stone of all the other meanes let them all haue their reference hereto not resting in them or the effects thereof but renouncing and condemning vtterly the same that wee may know GOD alone in IESVS CHRIST by which wee may attaine Life Euerlasting 3. Phil. 8.9 Ioh. 17.1 5 Discerning herein the Insufficiency And wee must conceiue thus of GOD. 1 Least wee conceiue that which is vnworthy of his Maiesty 2 That wee may renounce sence in seeking of Him and so 3 Seeke Him in His Word and Workes 4 That wee should not dare to represent Him by any bodily shape 5 That wee should not thinke Him sufficiently worshipped with the gestures of the body or members onely but with the minde and spirituall motion of the heart 1. Tim. 4.8 6 And seeing the SPIRIT alone proceedeth from Him therefore 1. Wee should acknowledge the gift both to proceed from Him 2. Onely seeke the happinesse of the minde from this Fountaine and 3. Wholly referre it to His Glory Thirdly tâ—â—â—is GOD is Intelligent as being 1 The cause of the minde of man and of all the notions therein 2. And of that order which is in the nature of things and Common-wealthes 2 All Intelligence or Vnderstanding of the creatures comes from Him both Psal. 94.9 1 In respect of the Faculty and also 2 The operation thereof And this serueth 1 To condemne those that ascribe the variety and order of Nature and things therein to proceed from it matter and the inclination thereof to it forme 2 To ascribe all knowledge and gifts naturall to bee the meere gifts of GOD. 3 And so to vse them for the glory of the Giuer Fourthly this God is Eternall 1 Neither hauing beginning Ps. 30.2 2 Nor ending Ps. 48.13 3 Giuing eternity to Mankind and that because Hee is 1 Absolutely and Infinitely Perfect and 2 Of power accordingly yea 3 Infinitely good and therefore Hee is euerlasting in His Protection Couenant Reward c. And this serueth 1 To reproue 1. The doctrine of doubting and despaire 2. the malice of the world that thinks to roote out GODS Church As also Psal. 85.2 2 Our infidelity that complaine as if GOD had forsaken vs Psal. 22. 3 It teacheth vs to ground our faith not vpon present time or things but Eternity 2. Pet. 1.8 Heb. 11.26 Ps. 119. 4 And comforteth vs in our greatest eclypses and decayes that once loued and euer loued Ioh. 13.1 Ioh. 17. 2. Tim. 2.19 Fifthly this GOD is Other from all creatures 1 Because Hee is the Creator of them 2 Hee is of a different Nature without comparison farre excelling as being 1 Perfectly Wise whereas the world hath many parts vnreasonable 2 Indiuisible and Vnchangeable and therefore Immutable and dimensiue substances cannot bee deriued out of GOD being indiuisible 3 There can neither bee nor imagined any similitude of a finite nature and an Infinite And this serueth 1 To conuince Phylosophy who will haue Nature or the world to bee GOD. 2 To condemne the Maniches and Seruetus who hold that the creatures spring from the Essence of GOD. 3 To exclude all prophane and idolatrous cogitations of GOD as if Hee were like the creature 4 Heereby wee are resolued 1 That though all things are said to bee of GOD It is not meant of His Essence but because Hee makes them of nothing Rom. 11.36 Rom. 4.17 2 Though the soule bee said to bee Diuine and wee pertakers of the Diuine Nature this is not to bee vnderstood of the communication of the Substance but of the similitude of Properties as being adorned with heauenly gifts being but created qualities though they be a certaine shadow of the Diuine Nature 2. Pet. 1.3 3 So are wee to vnderstand when the Elect are said to bee the sonnes of GOD and that it is not so by Propagation of the Essence but by similitude of the Properties Ioh. 1.13 8.47 4 So are wee to conceiue what is ascribed to the Saints that they are one Spirit with GOD 1. Cor. 6 17. 2. Pet. 1.4 to imply onely our conformity with GOD and the inhabitation by Grace in vs of His blessed Spirit 5 And so when CHRIST is said to bee GOD thereby is not meant a permutation of the Diuine Nature into the Humane and so contrary but an inseparable conioyning of two Natures reteining their Properties distinct into one Person and a glorifying of the Humane Nature which though it agreeeh to a Nature which is Ruler and Gouernour of all things yet notwithstanding it is but Made and Created Sixthly This GOD is incompresible And that 1 In our cogitation or the conceite of any creature 2 In the vnmeasureablenesse
cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
to the effect because God is not compounded of matter and forme and therefore it is not well said that the three Persons cōsist of one essēce Neither 2 as the whole vnto his parts because God is indiuisible and therefore it is not well said that the Person is a part of the Essence or that the Essence doth consist of three persons for euery person is the whole diuine Essence 3 Neither as the Genus or kinde vnto the Species For the Essence is not the Genus of the three persons neither the person the Species of the Essence But God is a more common name because the Essence of the Diety is common to the three persons and may bee affirmed of each alike And the name of Father Sonne and Holy Ghost is more straight because the the persons are truly distinct cannot bee affirmed of each other And therefore it is not well said the diuine essence is the Father is the Sonne is the Holy Ghost Againe the three persons are one GOD or in one GOD. Againe they are one the same Essence Nature Diuinty again They are of the same Essence Nature c. And yet it is not well said they are of one God because there is none of these Persons which is not very God whole and perfect Wherfore the diuine Essence hath such relation to the persons as it communicateth it selfe after a singuler manner to those vnto which it is common So that The Trinitie signifieth these three persons distinguished by a threefold manner of existence in one essence of the Deitie And though this name of Trinitie be not expresly in the word yet is the thing 1. there expressed Math. 28.19 2. Corinth 13.13 Math. 9.17 2 And the name is not contradicted 3 And the sence thereof is expressed so by a necessary cōsequence 4 And the word Three whence Trinitie is deriued is expressed 1. Ioh. 5.7 And so it is a sound collection of the Deitie as Eternitie Immensitie Omnipotencie Wisedome Goodnesse c. 3 All the outward workes of the Deitie respecting the creatures either wrought in them or by them as Creation Conseruation c. 2 Wherein the person differ Namely in the works which each Person exerciseth betweene themselues as the Father existeth of himselfe and none other The Sonne is begotten of the Father from all Eternitie 1. hath his diuine Essence communicated vnto him of the Father wonderfully and so the holy Ghost proceedes eternally from the Father and the Sonne that is Hath the same diuine Essence communicated from the Father and the Sonne after an vnspeakeable manner Iob. 1. v. 1.14 vers 18. Ioh. 15.26 3 Hence appeareth the order of the Person The Father is the First Person because hee is the Fountaine of the Diuinitie of the Sonne and Holy Ghost The Sonne is the Second Person because the Deitie is communicated vnto him of the Father by the eternall generation The Holy Ghost is the Third Person because the Deitie is communicated vnto him from the Father and the Sonne by Eternall inspiration Matth. 28.19 Ioh. 1.5.7 And yet the Father is not before the Sonne nor the Father and the Sonne before the Holy Ghost in time but in the manner of existence And so as is the order of the Persons such is the order of their outward workes For though they are done by the common will and operation of the Father and the Sonne and the Holy Ghost yet is the same order of Persons kept in the doing thereof which the Persons haue in their existence So The Father is the Fountaine as of the Person so of the operation of the Son of the Holy Ghost and doth all things not as if another wrought by him as if the will of another went before communicating power and efficacie vnto him but as of himselfe as existing so vnderstanding and working of himselfe Now the Sonne and the Holy Ghost worke not of themselues but the Sonne of himselfe so as that the will of the Father goeth before and the Holy Ghost so of himselfe as that the will both of the Father and of the Sonne precedeth The Father worketh by the Sonne and holy Ghost so as that he sendeth thē is not sent of them The Sonne worketh by the holy Ghost sends him into the hearts of the beleeuers from the Father and is not sent of him but of the Father The Holy Ghost worketh and is sent of the Father and of the Sonne not of himselfe Ioh. 1.3 Col. 1.16 Heb. 1.2 Ioh. 5.19 Ioh. 8.42 Ioh. 14 26. Ioh. 15.26 And yet when the Sonne and Holy Ghost are said to be sent this is not meant of any locall motion or any mutation in God But 1. of the Eternall Will decree to performe some thing by the Sonne and holy Ghost And 2. of the Reuealing and execution of that will by the working of the Sonne and Holy Ghost so saith the Sonne That he is sent of the Father into the world that he came downe from heauen and yet that he is in heauen euen when hee was vpon the earth So is the Holy Ghost saide to be sent vnto the disciples at Pentecost when as yet he was before and dwelt with the Apostles So both are sent into the world not as if they had receiued their existence elsewhere where they were not before but because they accomplished in the world the will of the Father which was not done before and so according to that will expressed their presence and effectuall working This is the doctrine of the Trinity And it is to bee retained in the Church 1 For the glory of God that the true God may be discerned from Idols and may bee worshipped as he hath reuealed himselfe 2 For our comfort and saluation which ariseth hence that wee know the Father whom we cannot know but by the Sonne Ioh. 1.18 1. Iohn 2.23 and by confidence in him 1. Iohn 5.20 Rom. 10.24 And wee can haue no knowledge of Christ but by the Reuelation of the Spirit 1. Corin. 2. neither any sanctification from Christ but by the Spirit And therefore wee must beleeue God as hee is thus manifested in the Trinitie that wee may be saued eternally 3 This serueth for confutation of all heretickes that deny the Trinitie and the order of Persons c. and of the Iewes And 4 Also for instruction that wee be acquainted with the scriptures whereby wee may attaine to this knowledge of God not resting in the light of nature or Tradition of the Elders CHAP. VI. God is to be worshipped THus are wee to know God in the Trinitie and this knowledge necessarily inferreth that We must worship this God 1 Not onely because euen by the light of nature each nation worshipped somewhat in the place of God after their owne vaine imaginations which necessarily enforceth that God is to be worshipped 2 But the Lord hath commanded that he should be worshipped 3 Yea as he is thus reuealed in
the Vnitie and Trinitie he deserueth to bee worshipped in many respects As First As he is Iehoua our Lord so he requireth worship of vs as his seruants Malach. 1.7 So we are his creatures and owe him all homage SecoÌ„dly as he is God our Father so are we his children and therefore owe him all spirituall loue and holy reuerence 3 As he is Redeemer so he hath both deserued our worship enableth vs hereunto and therfore wee cannot but worship him the Restorer of our life and Recouerer of our happinesse 4 As he is God the holy Ghost sanctifying and preseruing of vs so are we bound to worship him in Spirit and Truth So can we not but glorifie him in our bodies spirits because they are his wee we must needes being led by the Spirit abound in well-doing to the praise of our glorious God And therefore 1 This condemneth all Athiests and prophane beasts that make no conscience of this worship of the Lord seeing the Gentiles the Diuels shall one day condemne them 2 As also this reproueth all Ignorant and idle persons that worship they know not what nor how seeing none can worshippe whom they know not they cannot worship him aright whoÌ„ they cannot discerne by the Vnitie in Trinitie and Trinitie in Vnitie 3 And so it vtterly condemnes all Popish worships which is ignorance and voluntary deuotions not onely not from any sound knowledge but euen in defiance and detraction of it as if it were the greatest enemy to deuotion 2 This instructeth that wee â—â—â—hould labour after this knowledge of God as he is reuealed in the word not contenting our selues with generall notions and Traditions concerning the diuine nature 3. And so commendeth and enioyneth that most excellent and necessary dutie of Catechizing wherby we attaine to this particular knowledge 4 And withall condemneth the neglect and contempt of this dutie especially in the elder sort laying it onely on Children which can yet make little vse thereof and accounting it their shame to bee taught the grounds of religion so dwelling and dying in palpable and obstinate ignorance 5 And comforteth vs that wee haue both a certaine rule to worship by to preuent distraction so worthie a God to worship as that we need not bee a shamed nor repent of his seruice Thus it appeareth That God is to be worshipped Let vs now further consider Of whom hee is principally to be worshipped CHAP. VII Of whom God is to worshipped Howsoeuer the Lord created all things for himselfe so that euery inferiour Creature in it place and nature yeeldeth homage vnto the Creator in doing his will and by the same attaineth his preseruation and perfection yet neither is this seruice competent to the nature of God as being carnall and vnreasonable neither can it bee accepted of him as being without Christ without faith in his blood Onely man is that Creature who as he was 1. Created of God fit to performe this acceptable worship so was he 2. restored by Christ to renue and continue the same and so is 3. kept by the mightie power of God to saluation that so hee may attaine the benefite of his true and constant seruice And therefore Howsoeuer the Angels behold alwaies the face of God and do perform acceptable seruice vnto him in Iesus Christ by whom thogh they are not redeemed froÌ„ sin into which they neuer fell yet are they preserued through Christ in their happy estate and by him are gathered together and vnited to their head yet seeing these haue already attained their perfection therefore as they are aboue the compasse of our direction so are wee rather to admire and propose them as pictures for imitation then any way to admit them in comparison herein Onely man is that Creature who being redeemed by Christ Iesus from the guilt power and punishmeÌ„t of sinne hath yet the tainture and corruption of sin remaining in him 1 That the vertue of his sauiour might dayly appeare in the healing thereof 2 And the free mercy of his God might be aduanced in the pardon thereof 3 That the might be dayly exercised in the worke of repentance and so haue truely experience of the true worke of grace 4 That hee might maintain the fellowship in hauing more compassion of others out of the sence of his owne infirmities so make sure encrease his consolation in plucking others out of the fire 5 That his corruptions may be a means to quicken and prouoke to the performance of faith patience humility many excelleÌ„t graces which heerby are maruellously exercised and increased 6 That hee might haue experience of the admirable wisedom of God in turning about al to his good bringing light out of darknesse Rom. 8.29 2. Cor. 4.6 7 That the power of God may be manifested and perfited in his infirmities as preseruing so wonderfully contraries by contraries 8 And vsing some corruptions to preuent or purge out others 2. Cor. 12.7.8 9 That the Lord might haue the onely glory of all his meanes in the experience of our owne inability and disproportion ence whereby our growing in grace and following hard after the marke and thereby hunger more earnestly after perfection 11 And seeing in this life wee cannot be perfect therefore wee might by the dayly sence of corruption be weaned from the loue hereof and so 12 Prouoked to hunger after our dissolution 13 To looke vp still to that Citie which is aboue 14 And to prepare therto 15 And in all these performe a constant and spirituall worship vnto our God 16 Vsing the holy means of the word and to discouer conquer such corruptions And so 17 Approue our hearty obedience to our God who hates iniquitie that we serue him of loue because wee would not displease him subduing and weakning sin that wee might in all things bee conformable to him then either for feare of any punishment due to or any benefite may redound vnto vs for the same aboue this that wee endeauour to obey our God in all things 18 And so might haue herein experience not onely of the admirable bountie and wisedome of our God in accepting our willing mind euen aboue our outward abilitie 2. Cor. 8.12 but also might haue triall of the sinceritie of our obedience as being rather inward and spirituall in our purpose and striuing against sin then any glorious outward shew of perfection which we can attaine vnto Thus hath the Lord disposed of the manner of our sanctificatioÌ„ and to this ende haue I framed this daily direction that wee may the better be led forward in the worke of grace And seeing to this end the Lord created man euen for his glory Therefore now in the next place let vs consider of This Creation CHAP. VIII Of the Creation of Man AS the Lord created al things for his glory so especially to this end created hee man as to manifest in him 1. His free Election and absolute power and
the most vnlikely contemptible meanes for our good seeing the Lord made vs of such 3 Neither to seeke after great matters in the world seeing our originall was so meane 4 Neither to set vp our hearts in this life but rather to prepare to death seeing to the earth we must 5 Comforting our selues that our misery in this life is not eternall seeing we are of the earth 6 And seeing this corruption must put on incorruption therefore learne we to follow hard after the marke if by any meanes we may attaine to the resurrection of the dead looking by faith a farre off for the changing of these vile bodies And comforting our selues in our better part that the soule is immortall and therefore labouring to haue our conuersation in heauen and to be made meete for that glorious inheritance Thirdly that man was made a liuing soule immediatly breathed from the Lord eternally to liue with him This teacheth 1 That the soule is immediatly subiect vnto God ought onely to bee bound by him principally must depend on his blessed will 2 That it must be exercised in heauenly things agreeable to the nature and end thereof 3 That it is subiect to eternall punishment for sinne and therefore ought to saue it selfe from that fearefull vengeance Matth. 3. 4 That eternall hapinesse is due thereto for wel-doing and therefore should not faint nor be weary thereof 5 That as the creation is immediate from God though the body be from man so also is the Recreation and Renuing of the soule immediatly from his meere mercy in Christ without any help or concurrence from man 6 And therefore we are not to rest in any naturall faculties of the soule as if they were sufficient to saluation or could further thereto but rather discerne wee wisely That the wisedome of the flesh is enmity against God 7 And so let vs deny our selues that we may be found in Christ not hauing our owne righteousnesse Phil. 3.8.9 Yet so 8 As that seeing we haue free-will in naturall and morall actions concerning the outward act though not for the truth or manner or end of well-doing therefore do we what is ours in entertaining the meanes of saluation As come wee to the word and though we cannot discerne it naturally neither propose the right end therein least if wee forsake God in not doing so farre as wee may he may iustly forsake vs in denying a blessing to the means that so our condemnation may be iust and inexcusable 9 That the soule was breathed into the nostrels not into the eares or mouth or eyes this argueth the imbecillity and frailty of our life as if it depended on our nostrels Esay 2 22. Thus of the matter Fourthly consider we the manner of our creation and therein the Excellencie and ends thereof For the manner we were created in Gods Image not that either wee were made of the Essence of God or that God must bee like to vs hauing humane shape although if we respect the second person in Trinity it might wel be that as he was to take flesh in the fulnesse of time so euen at the present when man was made hee assumed extraordinarily an human forme and so also after that forme and Archetype made man But we were created after the Image of God in holinesse and righteousnesse that is The soule being breathed into the body from the Lord was indued with diuine and heauenly qualities As 1 Immortality 2 Excellent light of reason and vnderstanding acknowledging God and his will discerning the nature and essence of things 3 True righteousnesse of the minde and heart and all the faculties thereof in which was inflamed true loue and feare and confidence in God 4 Most absolute consent of the will obeying the iudgement of right and reason from compulsion bondage and misery 5 Excellent strength and vigor of body free from all infirmitie diseases troubles death And 6 Admirable glory and maiesty 7 Destinated to eternall life in heauen 8 Which should haue propagated an immortall kinde according to the Image of God 9 Yet all this mutably 1 That so if Man had ouercome the Tempter his glory had beene the greater 2 That way might bee made hereby to the reuelation of the eternall mercy of God to his elect in Iesus Christ as also of his Iustice in the condemnation of the wicked for the refusall of the Messiah and in him of their saluation And hence ariseth the excellency of Man 1 By the consideration of his creation especially that in respect of the mutability thereof hee was to be interessed in the Messiah so to be restored preserued by him vnto saluation Hence also arise the ends of mans creation 1 To aduance the goodnesse and bounty of the Lord in ordaining saluation for him by his sonne 2 That the Lord hereby might haue the onely glory of all his mercies 3 That Man might haue the dominion ouer all the Creatures 4 That also he might bee as it were a sweet Companion with the Lord in eternall glory and happinesse And 5 That hee might bee made meete hereunto by the knowledge of his Creator and Redeemer Ioh. 17. And by spirituall and bodily worship according to his knowledge 1. Cor. 6. Whence we may learne 1 To admire and conceiue worthily of this loue of God in making vs thus like vnto himselfe and so to expresse our loue vnto him in striuing to bee like vnto him 1. Ioh. 4. 2 To magnifie his admirable wisedome in making our estate such as in regard of our free-will to be subiect to change and so to rest content with the will of God in things more contrary to nature and vnlikely for our God seeing the Lord out of this mutable estate raised so much good euen to aduance his holy sonne Iesus and in him to renue and establish our formerly mutable condition 3 And seeing the Lord did ordaine this condition to be therefore mutable that so man being left to himselfe might bee the chooser and author of his owne fall therefore learne we to iustifie God and to condemne our selues that so we may not be iudged of the Lord. Lastly seeing the Lord as hee ordained the fall of man mutable so hee ordained a Redeemer before the fall to recouer the same Therefore let this comfort vs in all our troubles whether vpon vs or expected that vndoubtedly we may expect a good issue therein seeing we were first apointed to glory so to deliuerance from thē and so appoynted to afflictions to make vs sit for glory And we are here taught to loue the person of man as bearing Gods Image though we may hate the sinne Thus of the Creation CHAP. IX Of the fall of Man WHerein man continued not as being left to himselfe and so fell away from God in obeying the suggestion of the Serpent and so fell away from his former estate of Innocencie and happinesse through disobedience of the Commandement plunged himselfe and
his whole posterity as hauing receiued en estate for it into a most fearefull bondage of sinne and Satan and to all such punishments as were due to the breach of the Commandement The occasion hereto was the righteous law of God which the more indifferent it was and easie to be obeyed did 1 The more discouer the malice of Sathan against the Commandements And 2 the more conuince the breach of man and so 3 aduanceth the more the mercy of God in prouiding a redeemer The instrument of this fall and manner therof was the suggestion of Satan enuying mans happines working in him distrust of the word tickling him with the outward obiect the Apple but especially with a conceit of a more excellent estate And setting vppon the weaker vessell when she was alone Breeding discontent of the present estate and hatred of God as if he did enuy their happinesse did not therfore loue thē so being distracted in their iudgment to redeeme vs Math. 4. Luk. 2.49 2 In taking our nature vpon him Mat. 2 Luk. 1. 3 To the Law in fulfilling it perfectly which we had broken Esay 53. 4 In vndergoing the punishment when hee had fulfilled the Law Rom. 5.19 10.4 And by these his sufferings our redemption was secondly wrought out These sufferings of Christ were First either in the humility of his Natiuity or his whole life such miseries as sin had drawne vpon vs that hee might sanctifie them vnto vs as in the body Hunger Cold Pouerty c. Heb. 2.18 Heb. 4.15 2 In the soule 1 Ignorance Mat. 11.13 Mar. 13.32 2 Tentations Matth. 22.35 Matth. 4.1 3 Sadnesse Ioh. 12. 4 Ignominies Mat. 12. Secondly or at his Death such paines as we had deserued and here he suffered First in his body as 1 Preparations to death 1 Accused of Blasphemy 2 Buffetings by the Souldiers Mat. 27. 28. 3 Whipping and scourging 4 Crowning with Thornes 5 Carrying of his Crosse. 6 Nayling to his Crosse. Ioh. 19. Secondly death it selfe heere consider 1 The ignominious manner vpon the Cursed Tree Gal. 3. 2 The cruelty vsed vpon his dead body as being pierced to the heart by that mercilesse Souldier Ioh. 10.34 3 His ignominious buriall and detaining for 3 daies in the graue These were his sufferings in body Secondly he also suffered for vs in his soule that 1. In his whole life 1 Griefe for the sin of the world especially of his own countrymen who refused him Ioh. 1. 2 The mockings of the wicked 7 That by his death hee might ratifie the eternall Testament of grace Heb. 9. 8 That hereby sinne and death might be destroyed and the Diuell that had the rule of death Heb. 2.14.15 Rom. 6.20 9 As also taking away the feare of death 10 That sinne might not rule ouer vs but 11 That we might die thereto 12 That we might liue onely to Christ. 13 And liue for euer with him 14 And lay downe our liues for him Now because it was not possible that the Sonne of God should be holden of the sorrowes of death for then had he not been iustified and acquitted from our sins therfore by the power of his God-head he raised vp himselfe so accomplished yet further the work of our redemption Rom. 4.25 Act. 2.24 And so Christ Iesus our redeemer obtained a glorious conquest by his resurrection from the dead that First ouer the law in abolishing the curse dominion rigor therof Secondly ouer Satan hel chaining vp Satan destroying for euer the powers of hell 1. Cor. 15.57 Thirdly ouer sinne and that 1 In taking away the sting and guiltinesse thereof 2 Abating the rage fury of the same Rom. 7.24.25 3 Healing in some measure the corrupt fountaine of the same 4 Weakning the force and daily eating out the very corruption thereof Rom. 6.12.13 Fourthly death is also conquered and subdued and that 1 By taking away the sting therof 2 By destroying the dominion of the same Rom. 5.14 3 Sanctifying it to the Godly to whom it is the gate to euerlasting life 1. Thess. 4. 4 Raising vp our flesh from the graue 1. Cor. 15. And thus by this glorious conquest of our captaine Iesus Christ is recouered vnto vs Heb. 12 2· First the fauour of God our Father whose children we are now become in Iesus Christ 2. Cor. 5.18 1 Ioh. 3.1 Col 1.20 Secondly the fruits of this fauour which are 1 Faith in the Sonne of God whereby being iustified before God we haue 2 Peace of Conscience with God and man Rom. 5.1 Rom. 7.4 3 Ioy vnspeakeble in the Holy Ghost 1. Pet. 1.8 4 We become fruitfull in all good works and so therby become meet partakers of saluation Col. 1.12 The earnest whereof we haue in this life first by the inward testimony of the spirit 2. Cor. 1. Eph. 4. Secondly by our outward similitude conformity to our head Christ Iesus being changed into the same Image from glory to glory as by the spirit of the Lord 2. Cor. 3.18 And wee shall fully enioy it in the life to come where shall be 1 Ceasing of all sinne infirmities sorrow Reu. 7.17 2 Perfect knowledge of God 3 Perfect righteousnesse and holinesse not to be changed Eph. 5.27 4 Fulnesse of ioy Psa. 16. 5 Excellent glory 6 Immediate fruition of and coniunction with God 1. Cor. 13.12 7 Continuall praising of God 8 God shall be all in all 1. Cor. 15. 9 Perfect loue to each other though in diuersity of glory 10 Knowledge spirituall of each other as they haue had fellowship in this life in good 11 Triumph ouer all enemies 12 Eternall happinesse and blisse for euermore 1. Pet. 1.4 All these hath the sonne of God purchased for vs CHAP. XI Of the Appliclication of this benefit by faith how it wrought in vs. THe meanes whereby all these are made ours This faith is wrought in vs by the preaching of the word Rom. 10.17 And that first of the Law First discouering our misery vnto vs in particular both From what a blessed estate wee are fallen Rom. 3. Rom. 7. as also Into what a woful and desperate condition we are now plunged not onely by reason of our sinne Being able to do nothing but displease God Gen. 6.5 And that in regard 1 Of the trangression of Adam which lies vpon vs Rom. 5. 2 The fruit of this transgression euen a generall infection corruption of all the powers and faculties of soule and body As First the substance of the soule 1 before being simple is now become double through hypocrisie 2 Before being mortall naturally and spiritually is now spiritually dead Eph. 2. Secondly the gifts of the soule As 1 the minde through ignorance become vaine in it discourses Eph. 4. Rom. 2.21 2 Of the vnderstanding filled with blindnesse and darknesse and not sauouring the things of God Eph. 4.17 3 The Conscience wounded seared defiled
neuer soundly peaceable Tim. 4. 1. Cor. 1.2 Esay 57.1 4 The Memory fit to retaine euill to forget good Heb. 10.22 5 The Will captiuated to euill yet running headlong thereto but to choose or do good altogether auerse Rom. 8.5.6 Ioh. 8.39 Rom. 6.16.17.20 7.14 6 And so the Affections led violently after the sway thereof As also 7 The Conuersation most lothsome to God and Man 1. Tim. 1.15 8 The Thoughts impotent and vnsatiable to euill and infinite therein 9 The Members seruants of Iniquitie 10 His best actions greatest abominations Prou. 28.9 Io. 3.31 Psalm 50.16 11 His glory also lost 1. In that he hath lost his soueraignetie ouer the Creatures 2 And that reuerend maiestie of his Person A second part of mans misery is the fruite of his sinne Namely that First He is most odious to God and most iustly accursed of him Col. 1.21 and this curse is mainfest First vpon his Person which is subiect to all infamy 2 Vpon his Body by those fearefull and innumerable plagues diseases iudgements of famine c. which lie vpon men and consume them in this life Deut. 28.15 Gene. 3.17 3 By that horrible abuse of Gods blessings which are bestowde on him making the creature to grone vnder this bondage of corruption and so to increase the score against the life to come Ro. 8.19 Secondly Vpon his Soule and that first in this life 1 In being giuen vp to a reprobate sence Rom. 1.23 2 Depriued of the knowledge of God but so farre as shall make him without excuse Psal. 49.15 3 To bee past feeling through the hardnesse of his heart Ephes. 4.19 4 Thence to commit sin with greedinesse and so to make vppe the measure thereof 5 Thence to fall into wofull and irrecouerable despaire Gen. 4. and to discouer the same by madnesse blasphemies c. Secondly In the life to come by 1 Vtter separation from the presence of God and happinesse for euer 2. Thess. 1.21 2 Perpetuall communion with Satan and the infernall spirits so of all torments Esay 34. Especially First Desperate sorrow for an irrecouerable losse Secondly Insufferable waight of the wrath of God Thirdly Sensible torment yet not to be expressed Math. 3. 1 Without intermission Reu. 14 2 Without end Apoc. 20. Fourthly the worme of conscience accusing and gnawing continually Esay 66. Esay 50. Fifthly Bitter enuy at the happinesse of the elect expressed by gnashing of teeth Mat. 13.22 Sixthly vnsatiable desire of sinne without hope or ability to commit the same Seuenthly Restlesse content in this fearfull condition Thus the law discouers to man his misery And therefore First it is to be preached to sinners 2 Tim. 4.2 Secondly Men are to be acquainted with the particulars of it Thirdly And to yeeld to the power thereof that so driuing men out of themselues it may lead them to Christ who is properly reuealed vnto vs in the preaching of the Gospell which doth especially beget and perfect the worke of iustifying Faith and that 1 Because the Gospell reueales God in Christ not as he is in the law auenging sinne but reconciling the world vnto him by not imputing sin thereunto 2 Hence a sinner is enabled to iustifie Gods righteousnesse and mercy in pardoning sin 3 And so hence proceedeth to apprehend in particular the pardon of his sin And that in this manner 1 By making vs to beleeue our miserie through a particular application thereof vnto our selues Rom. 7.9 Rom. 15.4 Mat. 9.12 2 By working anguish and sorrow in spirit for the same Act. 2.37 Ier. 21.18 Iudg. 2.3.10 3 Aduising what to do Luk. 15.17 Ierem. 8.6.7 and considering deepely what we haue done Reu. 7.24 4 Submitting to Gods will to be guided hereafter according to the same Luk. 17.9 Eze. 36.2 Act. 9.6 9 Heauenly conuersation Phi. 3.20 10 Readinesse and patience to and vnder the crosse Rom. 5. Phil. 1.27 11 Desire to bee dissolued and to be with Christ Phil. 1.23 Thus is Faith wrought in vs thus may we discerne the work therof And this is properly iustifying faith it differs from all the rest 1 Because it onely is the certaine confidence whereby we apply Christs merites vnto our selues that we may bee esteemed righteous before God 1 Cor. 1.11 2 It onely concernes spirituall gifts such as belōg to saluation 3 It comprehendeth all other kindes of faith but is not comprehended by them 4 It only obtaineth the inheritance which the rest may see though not apprehend nor attaine vnto Rom. 3.28 Rom. 4.5 And this faith is thus effectuall and discerned by these markes 1 Acknowledging what is in the Scriptures to be true 2 Finding our selues bound to beleeue them 3 Applying principally the promise of grace Ioh. 8.36 4 Boldnesse on this confidence to rely on this present grace 5 Ioy in the present blessing but especially in the saluation to come 6 Desire to bring forth the fruit of an holy life whereby wee are made partakers of the diuine nature and so made meete to that happines wherinto no vncleane thing shall enter Iam. 2. 2. Pet. 1.3 Col. 1.11 Reu 21.27 Hence we may learne 1 That there is no holinesse in nature and therefore no happinesse from thence Rom. 3.9 2 Though Christ be offred to al yet all do not receiue him Rom. 5. 3 No man knoweth iustifying faith but he that hath it 4 Our righteousnes is of faith laying hold on Iesus Christ. Phil. 3 9 5 Being redeemed by Christ we must be zealous of good works which God hath ordained vs to walke in 6 That wee may not erre in wel-doing nor be weary thereof we must haue a Guide to direct vs therein Ioh. 11.9 7 Certainty vpon the assurance of Gods promise that though his faith may languish and be ecclipsed yet it shall neuer faile finally 8 And therefore still striuing with doubts and tentation and getting the conquest ouer them CHAP. XII This Guide is onely the perfect word of God 1 BEcause it is the briefe of Gods reuealed will Psalme 40.7 2 It reacheth not onely to the outward but inward man also is a discerner of the secret thoghts and reins Heb. 4.12 3 It is that will of God which the Lord would haue to this ende communicated vnto all Colos. 1.6 Ioh. 5.35 4 It is sufficient and absolutely perfect to accomplish whatsoeuer concernes our entrance or perfection to eternall life 2. Tim. 3.16 5 It is a sure and euerlasting word able to accomplish that which it promiseth or threatneth and giuing grace to perform that in some measure which it enioyneth Eph. 6.17 1. Pet. 1. 2. Pet. 1.19 Psal. 19.7 Psal. 119.93 6 It is most plaine and easie to be apprehended as being a light shining in a darke place 2. Pet. 1. Pr. 8.2 2 Cor. 4.4 Hence it followeth 1 That whatsoeuer is not warranted by the word is sinne Apoc. 22 18. Deut. 4.2 Prou. 30.6 2 That the Law of nature