contrarie whereof is Loue of the Creature aboue God He u Mat. 10. 37. that loueth father or mother more then me is not worthy of me They x Iohn 12. 43. loued the prayse of men more then the praise of God Whither belongeth the loue of our selues and of worldly pleasures of which kind of people the Apostle saith y Philip. 3. 14. Whose god is their belly Secondly When we come vnto our selues the soule is to be respected before all worldly commodities z Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse and all these things shall as appendices be cast vnto you So in spirituall Graces euery one as it is more excellent Desire a 1. Cor. 12. 31. the best gifts and I will shew you a more excellent way Follow b 1. Cor. 14. 1. after loue and couet after spirituall gifts but more that ye may prophesie of outward things The bodie is c Pro. 22. 1. to be esteemed more then rayment a good name more then great riches and grace and fauour better then siluer or gold And therefore in the things that concerne our owne good first we are to aske those that belong to the sauing of our soules and that without exception next the things for this present life so farre as God seeth them to bee good for vs. The contrarie whereof is that which the Apostle speaketh of Phil. 3. 19. To minde earthly things and as he saith in d 1. Tim. 6. 5 6 9 10. another place To imbrace godlinesse not for it selfe but for lucres sake Thirdly Circumstances also of time place person and such like ought to inforce our strength and powers Paul though he carryed himselfe in all sinceritie towards all yet 2. Cor. 2. 12. professeth hee did it more aboundantly vnto them Fourthly In things that are indifferent the lesse and fewer circumstances must yeeld to the more and greater vpon this reason Ezra being in a straight either to passe vnto Ierusalem with danger of his owne life and of theirs that went with him or to giue the King occasion to suspect the truth which he had taught him preferred that rather I was ashamed saith hee Ezra 8. 22. to aske of the King an Armie and Horsemen to helpe vs against the enemie in the way because we had spoken to the King saying The hand of our God is vpon all them that seeke him in goodnesse But his power and his wrath is against all them that forsake him In respect of all these things that hitherto haue bin deliuered the Law of God is called the Moral Law for there is a four-fold cōsideration of the Law of God One as it is an absolute and perfect comprehension of al duties whatsoeuer whereupon it hath the name of the Morall Law Another as it is the Image Sampler wherunto men Angels were created in all Wisedome and Holinesse at the beginning And so it is properly termed the Law of Nature The third as it contayneth the couenant of workes In which regard Paul is wont for the most part to terme it the Law and sometimes the e Rom. 3. 27. Law of Workes The last as it is a rule and direction for renewed Holinesse or the workes of Grace and Sanctification And in that sence Iohn calleth it the new Law or Commandement 1. Iohn 2. 8. But the Morall Law is it which here wee treate of whereunto for the Reasons afore-said these properties are ascribed First It is a Light vnto our feete and a Lanterne vnto our steps as it is in Psal 119. 104. Salomon f Pro. 6. 23. also in the Prouerbs For the Commandement is a Lanterne c. the Law a Light guiding our steps aright in those straight wayes wherein we are to walke And heereof the Commandements of God are said to bee straight and right The g Psal 19. 9. Commandements of IEHOVAH are right Therefore h Psal 119. 126 I account all thine Ordinances right in all things So doth Salomon proclayme in his i Pro. 4. 11. Prouerbs that by the words of Wisdome which there hee vttereth hee will guide vs in the paths of rightnesse Secondly It is a good and a holy Law as the Apostle to the k Rom. 12. 2. Romanes calleth it That good will of God And DAVID l Psal 119. 39. Thy Lawes are good Being therefore good it is in it selfe acceptable vnto God and maketh those that doe it accepted to him Whereupon the same Apostle m Rom. 12. 2. there calleth it That acceptable will of God Contrariwise sinne peruerteth the straight wayes of the Lord as Peter speaketh Acts 13. 10. And therefore it is euill and naught Know n Ier. 2. 19. and see saith IEREMIE that it is an euill and bitter thing that thou forsakest IEHOVAH And this is the common Epithite which the Scripture giueth vnto sinne which being naught maketh vs odious and hatefull vnto God o Pro. 15. 26. Euill thoughts are an abomination to IEHOVAH Thou p Psal 3. 6. hatest all the workers of iniquitie Thirdly It is a q Iam. 1. 25. perfect Law commanding all good and forbidding all euill Fourthly It is an eternall Law without limitation of time or place giuing a most absolute and perfect direction for all ages and times of the World before and since the Fall and binding to a perpetuall obseruation of it So in the r Reuel 21. 27. Reuelation wee finde That no vncleane thing nor which doth abomination or lyes shal enter into the new Ierusalem And Paul telleth the ſ Gal. 5. 21. Galathians They which doe such things the workes of the flesh there reckoned vp shall not inherit the Kingdome of God for which cause the definition not of Righteousnesse onely but of euery Commandement is so fitted as the same may be a perpetuall rule to serue all times and persons whatsoeuer for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen yet the substance of euery one remayneth there shall bee no Seuenth day set apart vnto Gods Seruice for all Eternitie of time shall be taken vp for it and a t Heb. 4 9. perpetuall Sabbath no vse of Marriage but u Mat. 22. 30. puritie and perfection like to the holy Angels And the like is to be said of the other Commandements for seeing the Image of God witnesse the x Coloss 3. 10. Ephes 4. 24. Apostle standeth in Righteousnesse and Holinesse which are the two branches of the Law it must needes tye vs with an euerlasting loue who were first made in that likenesse and whose perfection in Heauen is to bee fully and perfectly renewed thereunto which perpetuitie of the Morall Law was y Exod. 34. 27. 2 Cor. 3. 7. noted by ingrauing of it in stone But where will you say is this Doctrine of Righteousnesse taught First Nature it selfe doth teach it in that by our first Creatiō
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
Fruits of the Earth by the Caterpiller the g 40. Oliue Tree to cast her Oliues In goods the h 17. basket the Dough the i 18. increase of the Kine and the flocke of the Sheepe to be accursed that which k 29 33. one hath to bee taken from him by Rapine and Fraud his l 31. Oxe to be slayne before his eyes and he not eate of it his Asse taken away and come no more to him his Sheepe to bee giuen to his Enemies and none to keepe him from this violence And thus for m 48. outward sustenance to be brought to extreme penurie and want of all things that n 44. hee must bee driuen to borrow and not able to lend In estate and honour the o 43. Stranger amongst them to climbe aloft high high and they to come downe lowe lowe the p 44. Stranger to bee the head and they the tayle In ones name fame and estimation to be a q 37. taunt a by-word and a Prouer be vnto all people and to get r 20. shame and rebuke in whatsoeuer they set their hand vnto Particularly of this kind are First Ignorance losing all that excellency of Wisedome Ignorance Knowledge and vnderstanding that was in Adam and in stead thereof a putting on a contrarie habit of blindnesse and errour a manifest fruit of sinne and so noted Deut. 28. 28. Secondly Shame comming from that nakednesse Shame whereby wee are stripped of all the ornaments of our Glorie for that by sinne shame entred into the World it is plaine in that Å¿ Gen. 2. 25. compared with Gen. 37. before Adam and his Wife were naked and yet not ashamed Thirdly All kinde of paine weaknesse and infirmitie the t Gen. 3. 19. woman in sorrow to conceiue and beare the man u Gen. 3. 19. Infirmitie Sicknesse in the sweat of his browes to eate his bread Againe x Deut. 28. 1 22 27 35. hunger thirst wearinesse sores itches sicknesse c. And that these and such like are the fruits of sinne appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse Iohn 5. Iehoua shall make the pestilence cleane vnto thee vntill be hath consumed thee Iehoua shall smite thee wâ—â—h a Consumption and with the Feuer and with a hot burning Ague and with a feruent heate Iehoua shall smite thee with the Botch of Egypt and with the Emeâ—ods and with the Scabs and with the Itch. Iehoua shall smite thee in the knees and in the thighes with a sore Botch that thou canst not be healed euen from the sole of thy foot vnto the top of thy head and in the end Death which is the separation of soule and bodie 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee Therefore Mat. 9. 2. when hee was to heale the man sicke of the palsie hee said vnto him Be of good comfort sonne thy sinnes are forgiuen thee Fourthly Death the separation of the soule and bodie So the Apostle telleth vs Rom. 5. 12. Through death sinne came into the World which bodily death is a part of that death threatned at the first Gen. 2. 17. What day thou eatest of it thou shalt dye And this is as it were the last and vttermost period of all our former miseries in which one they all are comprehended for in death our shame weaknesse and dishonour is most apparant as the Apostle saith 1. Cor. 15. 42 43. that our bodie is sowne that is buried and committed to the ground in corruption in dishonour and in weakenesse And of this nature is a y 1. Co 15 51 52. 1. Thes 4. 15 16. Yet in all this some reliques of former dignitie doe remaine namely in the minde miserable change like to death which shall befall them that are aliue in the latter Day But in all this God hath beene pleased to vse a temper leauing still some reliques of our dignitie and first condition That part indeed of his image which standeth in righteousnesse and true holinesse is quite and cleane abolished that not so much as any steps or fragments doe remayne the z Ephes 2. 1. Apostle bearing witnesse that we are borne dead in sinne but the Image of GOD standeth also in the excellencie of man aboue other Creatures of which dignitie or excellencie but not of holinesse or Innocencie some reliques wee carrie yet about vs And they are first in the minde or bodie alone and by themselues considered then in the whole man In the minde First Common principles of good and euill which Common principles of good and euil sparkes of that light of nature the a Rom. 1. 18. Apostle calleth Truth that is some seed of the eternall Truth both for knowledge of God and of our duties to our brethren as that there is one God and that the same God is to bee serued that hee rewardeth those that keepe his Law and punisheth the transgressors that men must reuerence their Superiours and not harme their Neighbours nor doe iniurie one vnto another And from this light that euerie one carryeth about him and is borne and bred together with him commeth the Law of nature that nature which now wee haue since the fall of Adam therefore Iohn 1. 9. it is said that euery man comming into the World is lightened therewithall And this serueth notably for the collection and gathering of his Church out of the wicked World for if all common honestie all seedes of comelinesse and vertue were vtterly extinguished and put out how could either the Church bee gathered at all or preserued or kept when it is once gathered Secondly A conscience when we doe amisse whereof some seedes of conscience naturally some seedes are left in euerie one the better to represse the vnbrideled course of our affections howsoeuer some struggle to shake them off Rom. 2. 15. their conscience accusing or excusing Now this light of Nature and seedes of conscience which notwithstanding are wholy sinfull left in man are good and holy things in themselues and of their owne nature but in vs vtterly corrupt and naught All whose parts and powers are wholy tainted and defiled with sinne that truly the a Titus 1. 15. Apostle saith Both our minde and conscience is defiled Therefore they serue not at all to iustifie vs as though and doe but serue partly to keepe men from breaking forth without all shame or regard of honestie partly to make them vnexcusable by our owne Wisedome Reason Will Desire or Affections wee were able to doe or to indeuour that that is good but partly to keepe men from breaking out without shame vnto an ouer-bold and audacious defiance of all godlinesse and honestie partly to make vs inexcusable in the sight of God Rom. 1. 20. For first those seedes of Truth and Light which wee haue of God are so farre
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heauen That is to bring Christ from aboue Or Who shall goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
Apostle bearing witnesse that by faith onely wee vnderstand it for howsoeuer many of the Heathen who knew not God especially the wiser sort haue in a kinde acknowledged a Creation Neyther in truth can any bee so blockish as not to see it if he looke but vp to Heauen and the frame of this World which haue the name of their Workeman and Creatour written in their fore-head yet neuer was there any not so much as the wisest of them that could attaine to this How the World should bee made of nothing Heere therefore all reason of man must stoope and bee content to learne of him in whose Schoole it is better to bee Schollers then Teachers and Professors any where besides who not onely maketh men wiser then the beasts of the field as it is in the p Iob 35. 11. Booke of Iob but teacheth his wisedome aboue the wisedome of the wise and guideth them by pathes that no foote of vaine Philosophie is able for to walke Thirdly I note the order and manner how all this was effected First The Angels and their World the highest Heauens were without more adoe immediately made of nothing But for men and the World which here we see it was somewhat in another sort For touching the World it selfe First God minding to erect such a large and goodly Theater wherein hee would make full demonstration of his incomparable both Power Wisedome and Goodnesse q Gen. 1. 1 2. framed first an empty an vnshapen lumpe without fashion without forme called Waters for the vast hugenesse of it Darknesse for the confusion and lacke of forme and the Deepe for the emptinesse without bottome to rest vpon which lest it should vanish and come to nothing hauing no steaddinesse to vphold it the Spirit of God lay vpon it and ouer-spred it to keepe it from decay Secondly Out of this lumpe and vnformed confusion did God afterwards distinctly forme this World and all the parts of it First those foure Elements called the simple bodies by fetching one contrary out of another as Light out of Darknesse the Firmament out of emptinesse dry Earth out of Waters then the compound bodies out of the same Elements and for the most part of all foure vnequally mingled together euery one principally out of the same Element which they garnish or inhabit As Grasse and Trees out of the Earth The Sunne the Moone the Stars wholly or specially out of the r For it is plaine by Moses that the Heauens theÌ„selues and those celestiall bodies were made not of any fift essence as Aristotle and some other dreame but of elementary matter namely of the fire Whereupon the very substance and the whole frame and compasse of them all which wee call the Skye is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to burne for that al things there are fiery as Anaâ—agâ—r an old Philosopher did well deriue it Albeit Aristotle in his first Booke de Câ—lo reiect this Etymologie and preferres another rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is in perpetuall motion But that seemeth neither so naturall for the Word nor so apt for the matter fire as may not vnprobably be gathered Fishes out of the Waters Birds out of the Ayre Beasts out of the Earth But men and women as a piece of singular worke hee framed in a more artificiall sort The body of man by Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 7. whereunto Paul alludeth 1. Tim. 2 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forming and figuring it as a Potter doth his Vessels out of the Clay of the Earth And therefore heauy and lumpish dead of it selfe and without any sence or feeling Whereinto he breathed a soule not as a part of the Diuine Nature or of Gods owne essence which to thinke were impious and absurd but because it was made neyther of the Ayre nor of any other elementary matter but onely by his Word and the power of his Spirit and this hee knit vnto one person with the body to quicken and giue life vnto it and to make it a perfect man The woman hee framed and formed out of the Rib of man And all this Moses plainly expresseth Gen. 2. 4 5 6 7 * Finished in six dayes The fourth thing I obserue in the Creation is the time which it pleased GOD to take for the finishing of this worke in that he created not all at once and in a moment as he could haue done but tooke the space of sixe t Gen. 1. 31. 2. 1. 2. 3. dayes for it within which compasse Heauen the place of the blessed Angels together with the Angels themselues were made as Moses plainly teacheth Gen. 2. 1 2. Therefore the first day God made First Heauen and Hell For Hell it is probable to bee supposed hee did then make when Heauen the other part of the vnseene World was made And that Heauen was the first worke of all is easie to be gathered by the very order wich Moses u Gen. 1. 1. 2. 1. vseth Secondly The Angels those Creatures of x 2. Cor. 11. 4. Light the Tenants and Inhabitants of the highest Heauens who in Iob y Job 38. 7. are said to shoute and sing forth the prayses of God when those heauenly Bodies the Sunne the Moone the Starres were made as astonished at the excellency of their beautie And therefore themselues were before that time created Thirdly That vnfashioned lumpe Fourthly Fire The second Day he made the Ayre The third Day First Water Secondly Earth Thirdly Grasse and Trees The fourth Day the Sunne the Moone the Starres The fifth First Fishes Secondly Birds The last Day hee made First Beasts Secondly Man and Woman A fift and last thing to be obserued in the Creation is And was of euery Creature in excellency of perfection that all the Creatures were made exceeding good whether you consider them singly and apart or all of them together As from God that is goodnesse it selfe nothing can come but absolutely good For the further sealing vp of which Doctrine wee haue the testimony of God himselfe both in euery speciall God z Gen. 1. 4. saw the Light that it was good and so in the rest and in the generall conclusion of all God a Gen. 1. 31. looked vpon all that hee had made and behold it was exceeding good This goodnesse in the Creatures generally is the excellencie of perfection according to that their nature is capable of for goodnesse in that place is not to bee taken as opposite vnto vice and to that foule deformitie which is a breach of the righteous Law of God but it noteth that perfection and excellency of estate that euery Creature was framed in according as his nature was fit and able to receiue No weaknesse or infirmitie was then any where to be seene No corruption or decay nothing out of frame or ioynt so as now wee see the whole
World to bee Man trauelled without wearinesse the Beasts laboured without irkesomenesse the Earth brought forth of her selfe Herbes and Plants the Trees Fruites and Blossomes in abundance euery thing ranne his course and did his worke with cheerefulnesse and labour to them was not laborious In the principall Creatures Angels and Men that Of the reasonable Creatures Angels and men it was after his owne Image or likenesse in holinesse and happinesse goodnesse is not onely the perfection of those faculties vnderstanding and will and of all their powers but especially perfect holinesse and happinesse The Image and similitude of Gods holy and blessed nature b Gen. 1. 26 27 Ephes 4. 24. Coloss 3. 10. 2 Cor. 3. 18. after which man is said to bee created But all this as I said before is to be vnderstood according to that their nature is capable of for First The Angels are capable of a farre more excellent perfection then mans nature can attayne Secōdly Not onely euery nature is not capable of euery grace but there is no Creature that can be eyther perfectly single infinite or vnchangeable which are the proper Prayse of GOD for euen those heauenly Spirits haue some things mixed and compounded in them and being of finite nature are not capable of infinite Power Wisedome Holinesse or other graces nor any way can come neere the excellencie of the Creator Beside both Men and Angels were framed of a mutable and changeable disposition the more to set out that constant and immutable nature which is in God and therefore also of a nature both subiect to temptation such as eyther their owne thoughts or outward obiects may offer to them and of a will though free able to choose good and to leaue euill yet inclinable aswell to euill as to good though in their estate of holinesse most vnto good Iob 15. 15. Behold he putteth no stedfastnesse in his Saints And Iob 4. 8. Behold hee putteth no stedfastnesse in his Seruants The Angels Holinesse I call the integritie of their nature being first enlightened with the perfect knowledge Holinesse in a mind enlightened with the knowledge of the whole will of God all the strength of nature conformed thereunto of the will of God and of his most holy Law written and engrauen in their minde by nature Next in a conformitie of the whole strength of Nature Vnderstanding Will Desire Affections and whatsoeuer else vnto God or a power and abilitie in the reasonable Creature to performe the whole will of God Happinesse is all that good that can possibly fall vpon the Creature Happinesse in the fruition of Gods loue and from thence comming a coniunction and communion with him Coniunction is an enioying of his personall presence Communion is a participation in some sort of his Blessednesse both Kingdome Power and Glory It standeth in three things First The loue of God vpon vs who is good it selfe and the chiefe and onely good from whence commeth all the good of Men and Angels Secondly The enioying of his gracious presence being alwayes with him and seeing him face to face Thirdly A communion and participation in some sort so farre as our nature can receiue of all those excellencies that are in him communicable to his Creatures Our Sauiour as we heard before reckoneth them all Matth. 6. in the conclusion of the Lords Prayer Kingdome Power Glory Of his Kingdome wee participate by the dominion and soueraigntie which hee giueth vs ouer the other Creatures Of his Power by hauing strength of nature and abilitie to exercise this soueraigntie and to put it in execution Of his Glory in being full of excellencie within and without Without comely and beautifull within glittering and shining in Vertue Wisedome and all other Graces of the minde A part also of this Glory are Riches Honour Pleasures and such like These things are now seuerally to bee applyed to both these Creatures beginning with the Angels whom the Scripture is wont to call c 2. Cor. 11 14. Angels of Light and d Luke 9. 2◠holy Angels to note the puritie wherein they were created Our Sauiour e Mat. 22. 30. also teacheth that the perfection of men after the Resurrection standeth in this that they shall be as the Angels of God in Heauen Their very fall implyeth as much for in that they stood not in the Truth as our Sauiour speaketh Iohn 8. 44. and as Iude hath it Verse 6. of his Epistle left their first estate it followeth that in the beginning they were created perfect In this respect they are called the sonnes of GOD Iob 1. 6. When the sonnes of God came to present themselues before IEHOVA Satan also came in the middest of them What an excellent measure they had of all kinde of Grace Wisedome and heauenly Knowledge the speech of Christ doth shew celebrating their Diuine Knowledge of the Mysteries of GOD. Marke 13. 32. Touching that Day none knoweth no not the Angels of God in Heauen And the Apostle Gal. 1. 8. If wee or an Angell from Heauen preach vnto you any other Gospell then we haue preached vnto you let him be accursed Therefore also they performe all offices of Pietie and the seruice of GOD more cheerefully readily and gloriously then any man did or could doe and are called * Esay 6. 2. Seraphins as if you would say burning with zeale and the loue of God or shining in all puritie and holinesse And as the measure of their Wisedome and Holinesse did excell so did the measure of their happinesse in like sort whereunto the place where they were set to inhabit did much auayle they being celestiall Spirits and hauing their abode in Heauen we terrestriall dwelling vpon the Earth and in Houses of Clay The like though not in the like proportion there was betweene the Angels themselues some being more glorious then the rest It seemeth no common dignity which is giuen f Luke 1. 19. to one of them to bee GABRIEL that is the mighty Power of God to stand before Gods presence And PAVL Coloss 1. 16. reckoneth vp Thrones Dominions Principalities and Powers as degrees of that their glory which the disiunctiue particles whether and or it may well be thought doe import and hither may bee drawne that of Paul to the g 1. Thess 4. 1◠Thessalonians that the Lord himselfe shall come downe from Heauen with the voyce of an Arch-angell that is of a chiefe and principall Angell So was it also betweene Eu◠and Adam 1. Tim. 2. 12 13. To come therefore to the things wherein the happines of the Angels stood First That they had the loue of GOD there is no doubt being his sonnes and the prime of his Creation Secondly In locall coniunction they were most neere vnto him beholding alwayes his face in Heauen Matthew 18. 10. Thirdly For their Soueraigntie and Dominion they are called h Rom. 8. 38. Thrones i Ephes 6. 12. Principalities Dominions
Dauid to Murder and Adulterie Lot to Incest Noah to Drunkennesse c. And the best of all their actions are stayned with some corruption that is his and commeth from him But is not God hereby made the Authour of sinne God forbid The Manichees indeed when they knew not how otherwise to excuse him plunged themselues into a foule and monstrous absurditie for they made two beginnings of things God from whom all goodnesse commeth and the Deuill from whom all euill or which is all one two gods a good and an euill god This is a horrible and a fearefull Blasphemie and striketh at the verie roote of all Religion But for auoyding all danger that may grow hereby it is necessarie first to know how and in what sence wee say that God hath a stroke in vnrighteous and sinfull actions not because he instilleth or powreth into his Creatures a poyson which before they had not or inclineth them vnto wickednesse for that were indeed to make God the authour of sinne but partly in that hee forsaketh and leaueth them to their owne naturall corruption either by taking away the grace they had or not bestowing new grace which they want whereby they runne head-long vnto euill partly that he letteth Satan loose vpon them to bee by him blinded and misse-led because they haue refused to be ruled and gouerned by Gods Word and Spirit To the former those places are to be referred where he is said to tempt or try them as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS that when hee dealt with the King of Babylons Ambassador God forsooke him trying him what was in his heart And Moses z Deut. 8. 2. in Deuteronomie Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Desart that he might afflict thee in trying what was in thine heart whether thou wouldest obey his Precepts or not So afterwards a Deut. 29. 3. 4. he vpbraydeth the people that notwithstanding these great tryals signes and wonders which Iehouah had done for them Yet he had not giuen them a mind to know eyes to see and eares to heare wherin we may not think God vniust who is indebted to none For who b Rom. 11. 35. gaue vnto him first and he shall be recōpenced And who according to his owne free pleasure bestoweth the measure of his graces how and where he will I c Rom. 9. 15. will haue mercie vpon whom I will haue mercie And is d Mat. 20. 15. it not lawfull for me to doe what I will with mine own Of the latter we haue an Example 1. Kin. 22 23. IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets And the 1. Sam. 16. 15 16. An euill spirit from IEHOVAH vexed SAVL And that nothing herein falleth from the holinesse and Iustice of the Lord as all men not forsaken of common sence doe easily discerne for else as the e Rom. 3. 6. Apostle reasoneth how should God iudge the World So the Holy Ghost in many places teacheth very plainly for when the f Hosh 13 9 Prophet cryeth out Thy destruction is from thy selfe O Israel doth it not follow of necessitie that the cause also of destruction which is sinne is wholly from our selues and that GOD hath no part in it Which g Iames 1. 13. Iames more plainly vttereth Let no man when he is tempted say I am tempted of God for God cannot be tempted of euill neither tempteth he any man And 1. Iohn 2. h 1. Iohn 2. 15. Whatsoeuer is in the World as the lust of the flesh and the lust of the eyes and the pride of life is not from the Father but is from the World For this cause sinne is called The i 1. Iohn 3. 8. he that committeth sinne is of the Deuill for the Deuill sinneth from the beginning For this cause was the Sonne of God manifested that he might destroy the worke of the Deuill worke of the Deuill And our Sauiour Christ saith When k Iohn 8. 44. he speaketh a lye hee speaketh of his owne The sinne therefore of the Action is wholly to bee ascribed to the depraued nature and corruption of men wherein God is no way to be blamed l Eccles 7. 29. Who made all righteous but they haue sought many inuentions to themselues To illustrate this by one or two Similitudes Hee that spurreth a lame Horse is the cause of his stirring but not of his halting The Sunne that shineth vpon a filthie carcasse maketh the sauor yet it is no cause of any stench for out of sweete Flowres it bringeth a pleasant odour Such is the worke of God in the actions of wicked men And the better to apprehend how God in all this remayneth without any touch of sinne wee must consider that sinne hath alwayes three things going with it whereof it is impossible that any one should fall vpon God First To bee subiect to a Law For m Rom. 5. 13. where no law is there is no transgression And the n 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law Now God who made his Lawes for others is not himselfe to bee tyed to them Secondly Impuritie and corruption a thing most contrarie to the nature of God who is not onely holy and pure but holinesse and puritie it selfe and so farre off from being euill that he o Iames 1. 13. cannot be tempted of it Thirdly An euill and a wicked end Whereas GOD euermore seeketh his owne glorie which is absolutely good and the chiefe Good of all Therefore beside that the will of God is the Rule of all goodnesse the difference in these sinfull actions betweene that hee worketh and the worke of wicked men lyeth plaine aswell in the cause that mooueth him as in the end hee setteth before him and in the manner of doing all which though they bee in respect of wicked men vniust and sinfull yet as they proceede from God they are most iust and holy for first by reason of this diuersitie of the causes moouing and of the diuers ends which these two Agents God and wicked men set before them it falleth out that the selfe-same Action which in respect of the corruption of wicked men becommeth vnto them sinfull and damnable is as in regard of God most holy and righteous being led thereto for most gracious and iust respects either to set forth the riches of his Iustice or Mercie or for the chastizement and tryall of his Children or for some other cause as he seeth good which ends the wicked neuer set before them but all the contrarie what more blessed or glorious worke and of greater loue to vs was there euer or can possibly be then the reconciling of the World by the death of his Sonne And what more iust in respect of God then to inflict all these punishments vpon him who was our suretie and tooke
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
we were made framed to the perfectiō of it yet retayn some notions therof in this our corrupt estate Secondly The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of Adam the same is by the mercifull prouidence of GOD for a more certaine direction of our wayes and to humble vs in seeing how short we come of the performance of it againe renewed and the summe of all compendiously abridged in ten Words Sentences or Commandements written z Exod. 34. 28. by the finger of GOD in two Tables Thirdly The same are expounded and handled more at large in the whole Volume of the Scripture where all this Doctrine is fully and absolutely taught Of both thse Lawes the Law of Nature and the written Law the Apostle speaketh Rom. 2. 14 15. For when the Gentiles which haue not a law doe by nature the things of the Law these hauing not a law are a law vnto themselues as those which declare the worke of the Law written in their heart their conscience bearing record vnto themselues and their thoughts accusing or excusing them c. For the vnderstanding of those ten Commandements and the better to discerne the large spread of Righteousnesse which they contayne take these few Rules that hold in euery one First They are vttered by a figuratiue speech of a part for the whole vnder one and that commonly the greatest comprehending not onely euery particular dutie whatsoeuer may fall into the life of man of the same nature with that which is there commanded or forbidden but the whole manner of performance that it bee with all the powers of ones minde soule and bodie which belonging to euery Commandement is once for all explayned in the definition I gaue of Righteousnesse Secondly Commanding one thing they forbid the contrarie forbidding one thing they command the contrarie Lastly this withall is to be remembred that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse pertayne and haue their place in euery Commandement the corruption of nature and desire being as I thinke forbidden in euery one not alone in the tenth And that for these Reasons First From the nature of God that gaue the Law who being a a Iohn 4. 24. Spirit therfore piercing b Heb. 4. 12 13 into the most secret thoughts and intents of the heart euery Commandement of his not onely the ten Commandements layd together must needes bee c Rom. 7. 14. spirituall to binde the whole strength of nature and all the thoughts and desires which the Scripture is wont to call the spirit of our minde as before was noted Secondly Since it cannot bee denyed but that this is so in the duties of the first Table the same reason and proportion carrieth it to those of the second also Thirdly our Sauiour Christs interpretation of the seuenth Commandement is a sufficient warrant extending it to all kinde of Lust Math. 5. 28. As for the tenth it hath another sense as shall be seene when we come vnto it And that which Paul saith Rom. 7. 7. I had not knowne lust except the Law had said Thou shalt not lust I take vnder reformation of better iudgement to be meant not of the tenth Commandement onely but of the whole puritie that way which the Law of God thorowout requireth and that as well in the duties to God as to our brethren which the Apostle soundly gathereth to be commanded in the Law because the Law is spirituall Neither doth it follow because he saith Except the Law had said Thou shalt not lust that therefore he must needs point out the very words of one Commandement or because he saith many times that Commandement that therefore he meaneth a particular Commandement one of the tenne for the Law may as well be said to say Thou shalt not lust because in the generall doctrine thereof it forbiddeth all kind of lust as in the like case the same Apostle d Ephes 5. 14. writeth that God saith in the Scripture Arise thou that sleepest and Christ shall shine vnto thee Which notwithstanding are not the precize words of any one place of Scripture but the generall summe and doctrine of the Gospell The name also of Commandement comprehending the scope and substance of many Commandements you haue so vsed 1. Iohn 2. 7 8. And albeit Paul Rom. 13. 9. doe aptly truly render the meaning of the tenth Commandement by the same very words which heere he vseth that hindereth not but that in this place it may haue another sence the word seruing indifferently for e So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire coueting or for lusting and the diuersity of the Argument inforcing a diuers interpretation of these two places The Tenne Commandements which summarily conteine the whole doctrine of Righteousnesse whatsoeuer the Law or Prophets speake of our Sauiour Christ in his The doing whereof is tearmed Righteousnesse and hath two parts Pietio and Iustice infinite wisedome hath contriued into two The loue of God and of our brethren When vnto the Lawyer asking him which is the great Commandement in the Law he answereth f Math. 22. 37. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy might This is the first and great Commandement and the second is like vnto it Thou shalt loue thy neighbour as thy selfe on these two commandements hang the whole Law and the Prophets PAVL vseth the very termes of Pietie and Iustice Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety and iniustice of men So he saith Tit. 2. 12. that the Grace of God manifested by the Gospell instructeth vs that wee should liue soberly and iustly and godly in this present world Where before Iustice and Piety which are the parts he putteth Sobriety or Soundnesse of minde as the forme that is to hold in both 1. Tim. 1 2. he deuideth it into Piety or Godlines and Honesty Sometimes in stead of Piety you shall finde the terme of Holinesse which is all one g Luke 1. 75. That being deliuered out of the hands of our enemies wee might serue him in holinesse and righteousnesse Put on h Ephes 4. 24. the new man which according to God is created in true righteousnesse and holinesse but i Acts 3. 14. yee haue denyed that holy and lust one HEROD k Marc. 6. 20. did reuerence IOHN knowing he was a iust and a holy man Yee l 1. Thess ◠10. are witnesses and God how holily and iustly and vnblameably wee were conuersant among you that beleeue Hee m Reuel 22. 11. that is iust let him become more iust hee that is holy let him become yet more holy According to this diuision of our Sauiour Christ wee commonly call these two The
three are all comprehended vnder Petition Deprecation being a Petition to be deliuered from hurtfull things Prayer noting a Petition for some good thing and Request a Petition against those that wrong vs. The contrarie hereof is praying to The Papists that teach Inuocation of Saints any Creature Saints Angels or whosoeuer else this being an honour that belongeth to God alone for how Å¿ Rom. 10. 14. can they call vpon him in whom they haue not beleeued And God in the Psalme t Psal 50. 15. willeth vs Call vpon me in the Day of trouble Of the nature of Prayer when the necessities of this A piece also of this seruice when iust occasion requireth is Swearing and Cursing by his Name making our Vowes vnto him and by Lottery to coÌ„mit into his hands the successe of our doubtfull affaires life require are Swearing and Cursing by his Name as a witnesse of the truth and a Reuenger of all Lyes making our Vowes vnto him and by Lottery to commit into his hands the successe of our doubtfull affaires Othes and Curses are both ioined together Nehem. 10. 30. They entred into the curse and into the othe to walke in Gods Law which was giuen by MOSES c. Swearing is expresly commanded as a part of Gods Worship Deut. 6. 13. Thou shalt feare IHOVAH thy God and serue him and shalt sweare by his Name The nature of it the Apostle sheweth 2. Corinth 1. 23. Now I call God to record against mine owne soule that to spare you I came not as yet to Corinthus Of Vowes the Psalmist speaketh Psal 50. 14. Offer vnto God prayse and pay thy Vâ—â—es vnto the most High And of lots Salomon in the Prouerbs The u Pro. 16. 33. lot is cast into the lap but the whole disposition thereof is from IEHOVAH The contrary hereof are blasphemous The Papists allow these blasphemous Othes and superstitious Othes Vowes c. when we sweare by them which are no gods or by Idols as by the Masse our Ladie c. How x Ier. 5. 7. shall I spare thee for this Thy sonnes haue forsaken me and sworne by them which are no Gods They y Ier. 12. 16. taught my people to sweare by BAAL They z Amos 8. 14. that sweare by the sinne of Samaria and say As thy God O DAN liueth and as the God of the way of Beershebah lineth euen they shall fall and shall not rise any more CHAP. VI. Of the second Commandement THE summe of the second The Papists strike out this whole second Commandement most saor legiously Commandement is That wee worship God as hee himselfe hath commanded Euerie a Deut. 1â— 32. thing which I command that shall you keepe and doe Thou shalt not adde vnto it neither shalt thou take from it b 1. Chron. 15. 13. Therefore saith the good King EZECHIAH did IEHOVAH our GOD make a breach among vs at the first because wee sought him not according to appointment Whatsoeuer c Exod. 23. 13. To the worship of God two things doe belong a holy manner of warshipping God a holy rest The manner standeth in Obedience and Reuerence I say vnto you you shall keepe Herein it differeth from the former Commandement Obedience is the worshipping of him according to his Commandement That commanded the Worship of God which is natural This the Worship whatsoeuer the same be which is by Diuine Ordinance and Institution To doe whatsoeuer God commandeth is called Obedience A vertue as Samuel saith 1. Sam. 15. 22 23. better then Sacrifice and wherewith the Lord is more delighted then with burnt Offerings And that Obedience is the summe of the second Commandement may appeare by the opposition there made of them that loue God and keepe his Commandements to these words Thou shalt not make any grauen Image As therefore in the first Commandement the worship of false gods was forbidden so here is forbidden all false worship of the true God which the words plainly shew forbidding to make any carued Images to our selues or to bow downe and worship the things which so we make Now there is none so foolish that iudgeth the worke of his owne hands to bee indeed and truely God or that worshippeth the very things that himselfe hath made but onely in and by the same doth worship him whom in his true or false conceit hee holdeth to bee God Therefore it is said Mat. 15. 9. In vaine they worship me c. The contrarie therefore of The Papists teach and command all manner of Will-worship Idolatry Superstitions and their fabulous and sayned Traditions this Commandement is in one word Will-worship wheÌ„ wee worship the true GOD falsly that is to say after our owne inuentions d Col. 2. 23. which things haue indeed a shew of wisedome in Will-worship and humblenesse of minde and in not sparing the bodie but are not in any estimation seeing they are referred to the satisfying of the flesh e 1. Sam. 13. 13 SAMVEL said vnto SAVL Thou hast done foolishly Thou hast not obserued the Commandement of IEHOVAH thy God Will-worship contayneth vnder it First Idolatry that is the The Papists Idolatrie and their wicked and fond distinction as if the Scripture onely condemned such Images as the Heathen made for the worshipping of their false gods which is manifestly coÌ„futed both by the example of the Iewes Exod 32. and by this Commandement of Moses Deut. 4. 12 15 16 who to restraine the people from Idolatry opposeth the voice of God heard in the Mountaine to all Images euen to the Image of God himselfe not onely to the Image of Heathen gods When Iehouah spake vnto you out of the middest of that fire yee heard the voice of his words but saw no similitude saue a voyce take heed therefore c. worshipping of GOD in Images or Idols whereof God giueth so straight charge f Deut. 4. 15 16 Take heed therefore vnto your selues for you saw no similitude in the Day that IEHOVAH spake vnto you in Horeb out of the middest of the fire That ye corrupt not your selues make you a grauen Image the likenesse of any representation c. And the g Esay 40. 18. Prophet cryeth out Vnto whom will ye liken the mightie God and what likenesse will ye addresse for him Hither belongeth that where he is said to be a h Esay 45 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that hideth himselfe that is to say inuisible and not to be expressed by carued Images As the opposition there sheweth Wherefore the Apostle in the Catalogue of offences worthily giueth the first place hereunto They i Rom. 1. 23 turned theaglory of the incorruptible God into the similitude of the Image of a corruptible man and of Birds and of foure-footed beasts and of creeping things This was the sinne of the Israelites in the Wildernesse for they worshipped not the Calfe as the Papists
the Eares of Corne and eate Of the second you haue a Commandement Leuiticus 23. 22. When you reape the Haruest of your Land thou shalt not rid cleane the corners of thy Field when thou reapest neither shalt thou make any after-gathering of thy Haruest but shalt leaue them vnto the poore and to the stranger I am IEHOVAH your GOD. An Example you haue Ruth 2. 8. Then said BOAZ vnto RVTH Hearest thou my Daughter Goe to none other Field to gather neither goe from hence but abide here by my Maydens The contrarie whereof is y Ex. 22. 21 2â— vnmercifulnesse to the Stranger Fatherlesse Widdowes Poore Impotent c. As First In not paying the poore Labourer his wages that speedily Thou z Deut. 24. 14 15. shalt not oppresse the hired poore or needie one of thy Brethren or of the stranger that is in thy Land At his day shalt thou giue him his hyre the Sunne shall not goe downe before he haue it Behold a Iam. 5. 4. the hyre of the Workemen that haue reaped your Fields which is kept away by you cryeth and their cryes are come vp vnto the eares of the Lord of Hosts Secondly In not restoring the pledge of the poore whereof wee haue a Law Exod. 22. 26 27. If thou take to pledge thy Neighbours garment before the Sunne go downe thou shalt restore it to him Thirdly In keeping from them such commodities whereby their life should be sustayned He b Pro. 11. 26. that withdraweth Corne the people will curse him but a blessing shall be vpon the head of him that selleth his Corne. To forgiue offences Be c Ephes 4. 31. towards one another kinde not onely forgiuing offences full of compassion forgiuing one another as Christ also forgaue vs If d Mat. 6. 14. you forgiue men their offences so also will your heauenly Father forgiue you This is it which wee are taught in the Lords Prayer Forgiue vs our trespasses as we forgiue them that trespasse against vs. Thirdly To ouercome euill with good The contrarie but recompencing good for euill is Reuenge whereof Paul e Rom. 12. 19 20 21. saith Reuenge not your selues beloued but giue place to wrath for it is written Mine is vengeance I will repay saith the Lord. If therefore thine Enemy hunger feed him if he thirst giue him drinke for so doing thou shalt heape coles of fire on his head Be not ouercome of that which is euill but ouercome euill with good Not that by this Doctrine all going to Law is to bee condemned or that we are to find fault with the execution of Murderers and others or with Warre leauied by Princes against Tyrants abroad or Rebels at home No for to these purposes God hath erected the sacred and high estate of ciuill Magistrates as wee haue shewed before in the fift Commandement CHAP. XI Of the seuenth Commandement THE seuenth Commandement requireth Chastitie is of the duties that touch the purity of one person both soule and bodie and that aswell in single life as in the state of Marriage which God hath instituted for a remedie against vncleanenesse that wee bee chaste and pure in soule and bodie f 1. Thes 4. 3 4 5 Possessing our Vessell as the Apostle willeth vs in Holinesse and Honor what estate soeuer wee bee in whether single life or in the estate of holy Marriage I call the lawfull coniunction of a Anabaptists and Nicolaitanes that would haue wiues to be common man and woman into one flesh for out of this estate of Matrimonie there is no honest copulation nor g Mal. 2. 15. seed of God as the Prophet termeth it Holy Marriage I say First for that it is a holy remedie instituted of God for such as otherwise cannot containe to keepe their Vessell in honestie and honour it being h 1 Cor. 7. 9. better to marrie then to burne wherefore for i 1. Cor. 7. 2. auoyding of fornication let euery man haue his Wife and euery woman her husband saith the Apostle Againe k Heb. 13. 4. Marriage is honorable among all or in all things and the Bed vndefiled But Whoremongers and Adulterers God will iudge Secondly Because here especially that rule holdeth which wee are to obserue in all duties whatsoeuer That it be l 1. Cor. 7. 39. in the Lord. All sorts of men may The Papists that restrayne their Priests from Marriage which notwithstanding ridiculously they make a Sacrament indeed lawfully contract Matrimonie neither is there any state or condition of persons exempted from it for as the disease is generall so the remedie belongeth to them all Therefore we are told Marriage m Heb. 13. 4. is honourable among all and the Bed vndefiled For n 1. Cor. 7. 2. auoyding of Fornication let euery man haue his Wife and euery woman her Husband yet I adde in the third place Lawfull coniunction to shew that it must be betweene such persons as by no degree of Consanguinitie or Affinitie are prohibited to contract it which to doe is Incest Those degrees you haue all reckoned Leuit. 18. and are these that follow The o Leuit. 18. Verse 7 8. Sonne to marrie the Mother or the Stepmother The p 9. Brother the Sister of the whole or the halfe bloud whether borne in lawful wedlock or otherwise The q 10. Father his Sonnes Daughter or his Daughters Daughter the Sonne r 11. to marrie the Daughter of his Father borne by his Stepmother One Å¿ 12 13. to marrie his Aunt being his Father or his Mothers Sister or to t 14. marrie his Vncles Wife The Father u 15. to marrie his Sonnes Wife The x 16. Brother to marrie his Brothers Wife A y 17. Man to marrie his Wiues Daughter or his Wiues Sonnes Daughter or his Wiues Daughters Daughter All which degrees are in like sort and by the same analogie and proportion forbidden to the Woman and in the right line either ascending or descending the same prohibition reacheth in a manner infinitely All which Rules are perpetuall not for the Iewes onely confirmed by the Law of Nature for the breach of this common honestie is reckoned z Le. 18. 27 28 amongst those abominations for which the Land of Canaan did vomit vp her Inhabitants In the fourth place I say a man The defenders of Polygamie and a woman because Marriage is betweene two Euery a 1. Cor. 7. 2. man to haue his proper Wife and euery woman her proper Husband Two b Mat. 19. 5. saith our Sauiour shall be one flesh The contrarie whereof is Polygamie that is the hauing of moe Wiues then one at once which howsoeuer it pleased God for a time to tolerate in the Iewes and in the Patriarkes before them for the increase of the World but principally of his Church yet was alwayes a corruption of holy Marriage and vnlawfull without speciall
both their minde and conscience is defiled Albeit there remayne in this part of our minde and conscience some reliques as wee shall sheare anon to make vs vnexcusable but in the other part all are corrupt and naught and we vtterly gone and dead in sinne for first touching our desires all whatsoeuer riseth vp within z Gen. 6. 5. vs is onely euill continually for a 2. Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not saith the Apostle meete of our selues to thinke any thing as of our selues but that we are meete it is of God Therefore Ephes 4. 22. hee willeth vs to put off the old man which is corrupted through deceiuable lusts And Rom. 1. 24. The lusts of our owne hearts or as b Iam. 1. 14. Iames hath it our owne lusts are put in stead of fleshly and wicked lusts Touching the will albeit the same still remayne free else were it no will at all yet the freedome of it standeth only in this to be carryed wholy and freely and willingly into euill and therefore to bee a slaue and seruant vnto sinne Whereupon c 1. Pet. 4. 3. Peter vseth the will of the Gentiles in stead of a Deuillish and wicked will to shew that such is the will of vs all without Christ The affections also that it may appeare how they are wholy drowned and taken vp of sinne are called by the Apostle sinfull affections or affections of all kind of sinne Rom. 7. 5. And lastly to shew that this contagion sticketh to our whole bodie and all the parts and members of it the same Apostle expresseth sinfull lusts by the name of the lusts of the bodie Rom. 6. 5. Because they sticke in our flesh and the soule by these lusts mooueth the bodie as the bodie againe by them solliciteth and prouoketh the soule This corruption of all our parts quite estranged from the life of God the Apostle elegantly setteth forth and particularly doth enumerate Ephes 4. 17 18 19. our mindes to bee vaine and ignorant our discoursing part to be darkened the heart which there he putteth for the desire will affections to bee hardened benummed and greedily carryed vnto sinne our selues that is our bodies to be fit instruments of all vncleannesse This therefore I say and testifie in the Lord that yee walke no more as the other Gentiles walke in the vanitie of their minde darkned in their discoursing parts being estranged from the life of God through the ignorance which is in them by the hardnesse of their owne heart which after they haue cast off all sorow haue giuen themselues to wantonnesse to worke all manner of vncleannesse with greedinesse Secondly It is totall in respect that both our nature is wholy corrupted and all our actions peruerted by it for touching our nature it is not onely decayed in part hurt and wounded by the fall of Adam but vtterly dead in sinne neither doe we sinne by custome and imitation but are borne Sinners by nature which we vse to call Originall sinne that is a naturall corruption of all our parts and powers from our conception void of all good and inclining to all euill vnable to conceiue and iudge aright of heauenly things by our owne strength and industry or to keepe in remembrance the things which are taught vnto vs bent and readie without the supernaturall worke of Gods Spirit changing vs to lust after that which is euill and to abhorre that which is good to a disorder in all our affections and lastly in our bodie to the offering of all occasions of sinne vnto the soule and to an executing of the things are offered Psal 51. 7. I was borne in iniquitie and in sinne hath my Mother conceiued me Esay 48. â—8 A transgressor from the wombe from the very time thou wast first conceiued and borne art thou called This is the estate of all men in themselues euen of the best as the Apostle teacheth Ephes 2. 3. wee euen we the Iewes with whom the promises were made and not d Gal. 2. 15. sinners of the Gentiles as hee speaketh in another place that is such as can doe nothing else but sinne being aliens from the Couenant yet euen we were by nature the children of wrath as are also other men and dead in trespasses and in sinnes as he said e Verse 1. 5. Câ—l 2. 13. a little before Ephes 4. 14. hee sheweth the summe of the Gospell to bee nothing else but this Awake thou that sleepest and arise from the dead that Christ may shine vnto thee Wherefore of our wisdome it selfe wherein we beasted so much and thinke we so excell the Scripture speaketh euidently that f 1. Cor. 2. 14. the naturall man is not capable of the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned And the Apostle g Iames 3. 15. Iames maketh naturall wisedome all one with that which is earthly and Deuillish Whereby we may easily vnderstand what is to bee said of the inferiour parts And therefore Iude h Iude vers 19. opposing naturall men to them that haue not the Spirit sheweth euery inch of vs before wee bee regenerate to bee a lumpe of earth and a part of Satans brood In regard of which generall contagion and the better to set forth how our whole man and whatsoeuer is in man within and without from the top to the toe is by nature nothing else but a lumpe and masse of all vncleannesse the Scripture calleth vs Flesh i Iohn 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5 25. wherein k Rom. 7. 17 18 20. no good thing but all sinne doth dwell fleshly sold vnder sinne Rom. 7. 14. which being there opposed to the Law of God which is spirituall that is requireth heauenly perfection and integritie of nature as concerning all the parts and powers of our soule and bodie sheweth by flesh which is the Epithete giuen to vs all and to Paul himselfe so farre as he is vnregenerate the quite contrarie to bee meant Further it calleth vs The l Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man The m 2. Cor. 4. 16. outward man The n Col. 3. 5. members The Law of the o Rom. 7. 25. members The bodie p Rom. 6. 6. 7. 24. of sinne or sinfull bodie wherein sinne so sticketh and the q Col. 2. 11. sinfull bodie of flesh By which words it meaneth not this outward bodie onely subiect to our eye but all the parts and powers of man without exception Therefore the minde it selfe and soule and all the faculties of them both are termed Flesh A minde r Col. 2. 18. of flesh The Å¿ Rom. 8. 6 7. vnderstanding of the flesh Fleshly t 2. Cor. 1. 12 wisdome Fleshly u 1. Pet. 2. 11. lusts The x Ephes 2. 3. Gal. 5. 16 24. 1.
Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
giuen to all Christians alike for that all of vs communicate with the Priesthood of Christ and are Priests to God to Å¿ 1. Pet 2. 5. Reuel 1. 6. offer spirituall Sacrifices First our selues as Paul saith Ro. 12. 1 in the deniall of our owne lusts then the Sacrifice of Prayer and Thankesgiuing Almes and other Christian The parts are Oblation and Intercession Oblation is the offering vp of himselfe for them It standeth first in the sanctification of his humane Nature and Righteousnes then in his suffrings with the glories that did follow The sanctification of his humane Nature is the consecrating of it in all holinesse from the very first moment of his conception duties whereof the Apostle speaketh Heb. 13. 15 c. In the parts of his Priesthood we put first the offering of himselfe to God his Father for vs I say for vs because Christ is to bee considered not as one priuate man but as a publike person representing all men that are to come to life eternall as Adam did all his Posteritie for so the Apostle doth compare them Rom. 5. 14. From the vertue of this Oblation coÌ„meth the full matter of our peace with God In it we are to consider foure principall heads whereunto all may be referred first is the sanctification of his humane nature to be a fit instrument to worke our reconciliation vnto God wherein two things are comprehended First That the Man-hood or humane Nature by the wonderfull worke of the Holy Ghost was sanctified in the Virgins wombe from all kind of sinfulnesse and indued with an habit of most perfect Sanctimonie and Holinesse in the verie first minute and moment of his conception In which regard the t Luke 1. 35. Angell vnto Marie calleth him That holy thing that shall be borne of thee c. wherein he differeth from all the sonnes of Adam as well as he doth in the manner of his conception Secondly It was made a fit instrument for the whole for the worke of the Mediation worke of the Mediation that is to say not onely for his owne performance of the Priestly Offices but both for our incorporating into himselfe and for the quickening and giuing of Life and Righteousnesse and all good things to those that are incorporate and that by the power of his God-head sanctifying the Man-hood as hee saith Iohn 17. 19. For their sake doe I sanctifie my selfe It is not therefore the God-head onely that quickeneth vs but the humanitie also as an instrument or Conduit whereby he doth it And this is that our Sauiour saith Iohn 5. 26. As the Father hath life in himselfe As if he should haue said With God indeed is the fountaine of Life and Grace and all good things but that which is locked vp and buried in his vnaccessible Light hee hath powred vpon the Sonne manifested in the flesh that from him as from the Head it might flow to euerie member of the Church yea hither driueth the whole tenour of his disputation Iohn 6. 53 57 63. concerning the true cause of our eternall Happinesse After hee had said Vnlesse yee eate the flesh of the Sonne of man and drinke his bloud you haue no life in you hee addeth As I liue by the Father so he that eateth mee hee also shall liue by mee And anon It is the Spirit that quickeneth the flesh profiteth nothing When hee saith himselfe meaning his Man-hood which was it onely which the Iewes beheld in Christ liueth by the Father that is the God-head dwelling in him which for the Iewes sake hee vttereth vnder the name of his Father rather then of himselfe he sheweth the fountaine of his Life that is of his quickening power to be that essentiall vnion of the God-head to his humane Nature in regard whereof the Father was 〈…〉 lled before The Liuing Father Againe where hee 〈◊〉 The flesh profiteth nothing and yet had said before 〈◊〉 ye eate the flesh of the Sonne of man and drinke his bloud ye haue no life in you he distinguisheth two things most manifestly First that his humane Nature whether you consider the essence of his Soule or Bodie or any created vertue or qualitie inherent hath not of it selfe any quickening vertue in it which is onely proper to his God-head then that the same is neuerthelesse not vnprofitable but a most necessarie instrument which being first it selfe quickened by the God-head whereunto it is personally knit doth from the God-head powre life into as many as by faith are vnited to him without whose flesh the Spirit neuer quickeneth no more then the soule maketh a man to vnderstand but by the braine Therefore is the Man-hood aptly compared to a Fountaine which sendeth forth most sweet and comfortable streames of water of life vnto all his members and the Deitie to the Well-head or to a Spring that ministreth continually vnto this Fountaine The second head is the performing of thorow Righteousnesse The Righteousnesse of Christ is his performing of the most excellent measure of obedience to the Law of God that can possibly fall into any Creature and being the Righteousnes of him who is both God and Man consequently it meriteth a like supreme measure of Blessednesse for vs being in all his Actions supernaturally vpholden from all possibilitie of sinning and performing the most exact and perfect obedience of the Law Iohn 8. 29. I doe alwayes the things that are pleasing to my Father Supernaturall I say because being a true Man and hauing all the infirmities of the sonnes of men sinne onely excepted he was as all other in his owne Nature subiect to temptation and of a mutable disposition to imbrace euill as Adam did if it had beene possible for the God-head to the which hee was personally vnited to haue left him In this part I consider the measure First of his Righteousnesse and then of the Blessednesse which hee merited both of them in the highest most supreme excellencie that can bee more then I say not men but all the Angels of heauen are capable of being the righteousnâ—â— of him which is both God and Man therefore 〈◊〉 The u 1. Cor. 4. 21. Righteousnesse of God which notwithstanding as a qualitie inherent to the humane Nature of Christ is to be distinguished from that essentiall Righteousnesse of his that he hath as God which is the verie God-head To the third head are to be referred the sufferings of Suffering one principall part of that obedience is Christ a principall part of his obedience as hee tooke vpon him the Office of Mediator but in nature and consideration of the Doctrine to be distinguished from the former And herein especially standeth that offering of himselfe vp to God his Father for vs. As the Apostle The abomination of the Popish Masse wherein the Priest offereth vp Christ euery day vnto his Father testifieth Hebrewes 9. 14. How much more shall the bloud of CHRIST who by his
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
18. Perfect loue casteth out feare Å¿ Iam. 1. 4. That yee may bee perfect and wholly sound wanting in nothing By perfect it meaneth not the exact performance of legall Righteousnesse but the whole and totall change of all the man which yet in this life is euermore imperfect And so doth Iames in that place last before mentioned expound it So that there is a Legall and an Euangelicall perfection which rather and more properly is termed integritie I call it totall first in respect that the whole man and all our parts and powers both of the soule and bodie are renewed as the Apostle to the t 1. Thess 5. 23. Thessalonians prayeth that their Spirit soule and bodie may be kept vnblameable in the comming of Iesus Christ First our mind and euen the Spirit of our mind whereof it is said u Rom. 12. 2. Bee transformed in the renewing of your minde x Ephe. 4. 23. Be renewed in the Spirit of your mind I y Ezech. 36. 26. wil put a new Spirit in the midst of you Againe both our Knowledge and Iudgement are reformed that now z 1. Cor. 2. 15. the spirituall man discerneth all things And our Memorie and Consciences purged for the Memorie that serueth where the Apostle doth commend the a 1. Thess 3. 6. Thessalonians for hauing a good memory of him alwayes And to the b 1. Cor. 11. 2. Corinths That they remembred all his matters or remembred him in all things Of the Conscience it is said c Heb. 9. 4. That the bloud of Christ purgeth our Consciences from dead works to serue the liuing God And d Heb. 10. 22. Hebrewes the tenth Hauing your hearts sprinkled from an euill Conscience This Renewing reacheth to the heart also that is to the Soule the seate of the Desire Will Affection which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit I will giue you a new heart And f Deut. 10. 16. Moses saith Circumcise the fore-skin of your heart Of the Desire we reade The g Gal. 5. 17. Spirit or part regenerate lusteth against the flesh Of the Will that h Phil. 2. 3. God worketh this grace in vs to will according to his owne good pleasure And of the Affections They that i Gal. 5. 24. are Christs haue crucified the flesh with the affections and lusts of it Lastly The Bodie it selfe and all the members are made anew not in substance but in qualitie by putting off the sinfull body of the flesh as the Apostle speaketh k Col. 2. 11. Colossians the second Whereupon he doth exhort vs l Rom. 6. 12. Let not sinne raigne in your mortall bodies m Col. 3. 5. Mortifie your earthly members fornication and vncleannesse c. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the minde so there are o 1. Cor. 12. 27. members that are by Regeneration the members of CHRIST which fight against that Law of the old man Secondly It is totall in respect that it maketh a change not in our p Ier. 7. 3. wayes and actions only but in our very nature the perfect and all-sufficient Sanctification Esay 1. 16 17. of our nature in the person of Christ himselfe freeing vs from that naturall corruption which as the Law of the members is inherent in vs. This the Apostle speaketh Romanes q Rom. 8. 2. the eighth The Law of the Spirit of life which is in Christ Iesus hath freed mee from the Law of sin and of death that is from that inherent corruption which as the Law of the members sticketh to our nature the perfect Sanctification of his humane nature beginning a Sanctification here in vs euen in our very nature ouer and besides the Righteousnesse of our wayes Thirdly It is totall in regard of both the parts of Righteousnesse which wee are renewed into Holinesse and true Iustice for both these the Scripture noteth Ephes 4. 24. Put on the new man which according to God is created in Holinesse and true Iustice Marke 6. 20. Herod reuerenced IOHN BAPTIST knowing he was a iust and a holy man Luke 1. 74. That wee being deliuered from the hands of our enemies may serue him in true Iustice and Holinesse Titus 2. 11 12. The grace of God hath appeared c. instructing vs to liue wisely and iustly and godly in this present World Yet we must obserue that there are degrees in the imperfection which we speake of for First Some are weake ones and euen Babes in Christ weake in Faith weake in Knowledge weake in all kind of practice of spirituall Graces whom the Apostle calleth carnall that is to say rude Of the weake in Faith the Apostle speaketh Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples O yee of little faith Of weake in knowledge and capacitie of heauenly things it is said Rom. 6. 19. I spake vnto you after the manner of men that is by Similitudes taken from the common course of mans life For the infirmitie of your flesh And Heb. 5. 12. For when through the time yee ought to haue beene Teachers yea haue need to bee taught anew what are the elements of the beginning of the words of Christ and are become those that haue need of Milke and not of strong meate So our Sauiour Christ telleth his Disciples r Iohn 16. 12. I haue many things to say vnto you but you are not able to beare them now Of weake in practice we reade 1. Cor. 3. 1. I Brethren could not speake vnto you as spirituall but as carnall as Infants in CHRIST I gaue you Milke to drinke and not strong meate for you were not able to beare it Secondly There is a further step which Christians of the better sort commonly attayne vnto standing in a sufficient furniture of all graces needfull for the performance of euery good dutie in soule good manner and a blamelesse and vndefiled life whereof the Scripture giueth testimonie to many particular Christians And the Apostles in their Epistles partly Å¿ 1. Cor. 1. 1. 1. Thes 5 c. witnesse of diuers Churches and partly t Phil. 2. 15. 2. Pet. 3. 14 c. pray for them to be such Thirdly Vpon some few in respect of his ordinarie dealing it pleaseth GOD to powre a more aboundant measure of grace and higher degree of perfection filling and inriching their hearts with an exceeding increase of Faith of Knowledge of Loue of Hope of Patience and of the Gifts of the Holy Ghost These the Apostle calleth u Heb. 5. 14. perfect men who through a habit haue their sences exercised to the discerning of good and euill Phil. 3. 15. As many of vs as are perfect let vs bee thus minded and if ye thinke any thing otherwise that also will God reueale Thus x Rom. 4. 20 21 it is said of Abraham that hee was
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
Lords Supper 391 CHAP. VI. Of the Church of Gods Elect. 399 Of Faith The nature of it the persons to whom it is appropriate the causes principall and instrumentall the prerogatiue of the Faithfull the weakenesse and degrees of it the growth that it neuer can be lost the fruit and effect of it 401 Of Hope 418 Of Sight 417 CHAP. VII Of a new World 419 Of the alteration of the Sabbath for the Day Name Time of Beginning 425 Of Regeneration Of Christ the Head and our vnion with him of 4. Petition the Spirit of Adoption the Infancie of Regeneration and Mans estate 427 CHAP. VIII Of Saluation 5. Petition Of remouing the Vayle of Ignorance of Wisedome Of forgiuenesse of Sinnes Imputation of Righteousnesse Iustification Of Mortification and Sanctification 1. Branch of the 6. Petition Of imperfect Sanctification and the degrees thereof Of the notes and markes of Sanctification Of the Lords Prayer Of the Church Militant The enemies we fight against the two Generals of the Field the Weapons which both the enemies and we fight withall the Goale or Mastrie we fight for The Issue of the Conflict Of Repentance The Notes or Signes the Fruit and whence wee haue it Of Fasting The outward abstinence the end and true vse the time of keeping a Fast it is in the nature of a Sabbath Gods acceptation of our Workes and how The reward due vnto them they no whit merit the necessitie of doing good Workes Of Celestiall Holinesse and of the Church Triumphant Of Redemption 2. Branch of the 6. Petition Of the Blessednesse of Gods children in this life Of the state of the faithfull departed Of the generall Resurrection Who shall rise by what power and in what sort Speciall things touching the resurrection of the Elect. Of the last Iudgement The persons to be iudged The Iudge Christ Of his comming to Iudgement the place from whence he shall come the signes and manner of his Comming The Place where the Iudgement shall be Of the Sentence The preparation to it the order of the Sentence the Sentence it selfe the Reason the execution of the Sentence and the order of execution Of our taking vp into Heauen and by what right we come thither Of our full Blessednesse The root and foundation of the same the parts the measure and quantitie the degrees of Glory and whence it groweth the eternitie Of certaine that rose vpon our Sauiours Resurrection Of Enoch and Elias Of the sudden change of those that shall be aliue at Christs comming Of the renewing of the Creatures FINIS THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAP. I. Of God the Father the Sonne and the Holy Ghost AS all other Sciences are Diuinitie is a Doctrine of glorifying God commended by their end and euery one esteemed so much the more eminent as the end doth more excell so it is the worthie prayse of the Doctrine of Religion which is the same that we call Diuinitie that it looketh to such an end as is incomparably most to be desired most to be loued and embraced of vs that is to say the glory of God a Rom. 11. 39. From whom and by whom and to whom are all things And whose glory ought to be a thousand-sold more deare vnto vs then our liues yea then the saluation of our soules This therefore is the scope and marke Heresies and Errors A Theists that say There is no God whom not onely the Word of God but all the Things created especially this goodly Frame and Workmanship of the World and euen their owne Consciences sufficiently confute since they cannot but see vnderstand hereby that there must needs be some Diuine Power before all and aboue all of whom these things were made and by whom they are gouerned in so wise and gracious sort as the â—postle teacheth Rom. 1. 20. For his inuisible Things that is his Eternall Power and Godhead being vnderstood by the things created are clearely seene by this Frame of the World to the end that men might be vnexcusable And therefore these Wretches that striue against their Conscience to put out so cleare a Light which will they nill they shineth thus bright in their eyes are to be left vnto themselues and Gods iust hand vpon them as vtterly vnworthie to be dealt with by any further Arguments The whole Doctrine of Poperie which in all the points of their Religion spoyleth God of his glorie for 1. In stead of the true blessed God they set vp an Idoll of their owne braine one neither perfectly righteous which accepteth an imperfect satisfaction as whatsoeuer proceedeth from man whom they will haue able to satisfie for his owne sins must of necessitie be nor perfectly mercifull if he do not freely forgiue sinne but receiue some part of recompence at our hands contrary to that of Esay 43. 25. I I for my selfe that is freely for mine own mercie and glorie do away iniquities 2. His incomprehensible and incorruptible glorie they transforme into the image of a corruptible creature as the Apostle speaketh Rom. 1. 23. painting him out sometimes after the likenesse of an old man sometimes in one shape sometimes in another as if Time did weare him or Age alter him who is the Eternitie of Israel and neuer changeth 3. Their prayers to Hee Saints Shee Saints and angels which is a glorie proper vnto God Psal â—0 15. Call upon â—â— and I will deliuer thee so shalt 〈…〉 fie mee And their bowing to Stocks and Stones whereof the Lord saith Esay 4â— â— I will not give my glorie to another nor my praise to carued Images 4. They teach that the predestinating as well of the elect to life as of the reprobate to condemnation is for their workes fore-seene which the Apostle Rom. 9. 22 23. sheweth to be of his owne free pleasure to shew forth the riches of his might and glorie 5. Touching 〈◊〉 â—â—w of God they are not only altogether ignorant of the true vse thereof which is by a right humiliation of ones selfe to prepare the way and to lead him vnto Christ but spoyle God of the glory due vnto him whilest they teach That it is possible for a man to fulfill the Law himselfe and so falsifie that goldeÌ„ saying of the Apostle Rom. 11. 32. God hath shâ—t all vnder sinne that he might haue mercie vpon all 6. The means of saluation they attribute in part to the worthinesse of men and to their due desert which is the free grace and gift of God that he that glorieth might glorie in the Lord 1. Cor. 1. 32. 7. Whereas the wonderfull glorie of God in his loue vnto mankind hath herein shined forth most clearely that when we were dead in sinnes and enemies vnto God he hath quickened and reconciled vs to himselfe they contrarily imagine that the wound is not to deepe but that there remaineth still a kind of life in man and a disposition to receiue