was the same Law as touching the substance with the morall Law which is contained in the Decalogue 17. Yet those in the Decalogue are to be excepted which either pertaine to the nature of mans body or the condition of this mortall life which take no place in them as many things of propagation pertaining to the seventh precept Matth. 22. 30. Also many things pertaining to the fift precept of subjection of inferiors of their superiors in like sort some things belonging to the eighth precept of every ones getting of food in his vocation finally many duties of the second and fourth Commandement to be performed to men 18. The ordering of the event was in some a preservation to persist in obedience Heâ—…ce it is that they were confirmed in good and endowed with full happinesse so that they doe immutably cleave to God with perfect obedience and fullnesse of glory Whence those Angells are called elected 1. Tim. 5. 21. Good and holy Luc. 9. 26. Blessed also and Angels of light 2. Cor. 11. 14. 19. In others the ordering of the event was a permission whence it is that they abusing their liberty did fall into Apostasie 20. Hence it is that from that time they were obstinate in evill and condemned to extreme misery Iud. 6. 2. Pet. 2. 4. Whence the evill Angells are called impure spirits and angells of darknesse Luke 8. 2. 9. 42 21. In that different ordering there doth manifestly appeare the election of some Angels and reprobation of others by Gods free counsell and good pleasure 22. Touching the time of the fall of Angels it doth only appeare that it was before Adams fall 23. Touching the kind of their sin which was first committed by them it is most like that it was pride 24. Touching their punishment the Scripture witnesseth that it is not yet inflicted in the highest degree but to be inflicted in the end of the world Matth. 25 41. 1. Cor. 6. 3. Thus much of the government of Angells The government of Man followes 25. In the speciall government of men Two things are to be observed as in the government of Angells namely prescribing a Law and ordering the event that would thence follow Yet there is not the same reason of all on either side 26. In prescribing a Law there is like reason 1. In that the Law prescribed to Men and Angells was the same as touching the Essence of it namely morall the summe whereof is in the Decalogue 2. In that that it was written in the heart by way of habit wherein the first reason of conscience is placed which is called Synâ—…ercsis Rom. 2 15. 27. But the similitude and difference is divers For First The principles indeed of this Law are common to Angells and Men but many secundary conclusions are only proper to men as of Parents mariage meats and the like 28. Secondly seeing man is of a more imperfect nature then Angells and so needs more instruction and exercise therefore there was added to the Law of nature a certaine positive thing otherwise of the same reason with it as the sanctifying of the seventh day 29. Thirdly because Man in this animall life doth understand by sences and so is as it were led by the hand from sensible things to intelligible and spirituall therefore unto that spirituall Law there were added unto Man outward Symboles and Sacraments to illustrate and confirm it And in these Symboles there was contained both a certaine speciall and positive Law a prosession of generall obedience to the Law of nature before put into him and also a confirmation of that solemn sanction of the Law which did consist of promises and threatnings 30. Fourthly because Adam was the beginning of mankind out of whom all Men were to be derived therefore a Law is given to him not only as one private person as was done in the Angells but also as a publique person or the head of mans nature from whom all good and evill was to be derived to his posterity Acts 17. â—…6 Rom. 5 18 19. 1. Cor. 15. 21. 22. 31. Fifthly in the sanction of this Law there was contained a promise of continuing animall life and of exalting it afterward to spirituall as also a threatning of bodily death which had no place in the Angells 32. This interpretation being had the Law and covenant of God with man in the Creation was Doe this and thou shalt live If thou doe it not thou shalt dye the death In which words there is first contained a precept Doe this 2. a promise joyned to it If thou doe it thou shalt live 3. A like threatning If thou doe it not thou shalt dye the death 33. Unto this covenant there were two Symboles or Sacraments adjoyned In one of which the reward due to Obedience was sealed by a Tree namely of life and in the other the punishment of disobedience was sealed by a Tree namely of knowledge of good and evill that was a Sacrament of life this a Sacrament of death CHAPTER XI Of Mans Apostacy or Fall In the former dispute we have treated of the first parc of the speciall government of Men which consists in prescribing a Law the other part followes in ordering the Event 1. IN ordering the Event as to Man there are twâ—… things to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans fall and his restoring Rom. 5. 19. 1. Cor. 15. 21. 2. In the Angells there was preservation of some and Apostacy of others but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restoring of those that did Apostate But in Man there could not be both preservation and apostasy together because all men were created in one Adam as in the beginning roote and head but in one and the same Adam some men could not be preserved from the Fall and others Fall 3. In the Angells there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Restoring First Because they Fell from the highest top of excellency Secondly because in the Fall of Angells all the Angelicall nature did not perish but by the sin of the first Man all mankind did perish 4. The Apostacy of Man is his Fall from obedience due to God or transgression of the Law prescribed by God 5. In this Fall two things are to be considered 1. The committing of the transgression 2. The propagation of it 6. The committing of the transgression was accomplished in the eating of the forbidden Fruit which was called the Tree of the knowledge of Good and Evill but the first motion or degree of this disobedience did necessarily goe before that outward act of eating so that it may be truly said that Man was a sinner before he had finished that outward act of eating Wence it is that the very desire which Eve was caried toward the forbidden Fruit doth seeme to be noted as some degree of her sin Gen. 3. 6. When the Woman saw that the Fruit of the Tree was good for Meate and most delightfull to the
Whence it is there is a difference between Fornication Adultery Incest 2. Upon the kind and nature of the thing Mat. 5. 21. 22. He that is angry unadvisedly he that calleth Raca he that saith thou foole 3. Upon the intending and remitting the Act. Phil. 3. 6. As concerning â—…eale persecuting the Church 1 Tim. 1. 13. A blasphemer a Persecutor and Injurious 4. Upon the way and manner of committing for it is done either out of ignorance infirmity or with an high hand Num. 15. 27. 30. If a soule shall Sinne through error he shall offer as he Goat but the soule which shall commit with an high hand shall be cut off Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you 5. Upon the circumstances of place time and the like Isa. 26. 10. When favour is shewed to a wicked man he will not learne righteousnesse in the land of uprightnesse he doth wickedly 6. Secondly the speciall difference of actuall Sinnes is properly privative and doth formally depend upon the difference of rectitudes from which these acts doe decline 7. Therefore that distribution of Sins as they are contrary to the Commandement of God is most proper 8. Thirdly actuall Sin is distinguished in respect of parts into Sinne of Omission and Sinne of Commission For seeing there are as it were two part of originall Sinne turning from good and a turning to evill actuall Sinne that flowes from thence hath a double respect for where turning from good doth most appeare that is said to be a Sinne of Omission and where a turning to evill doth most appeare that is called a Sin of Commission 9. Therefore a Sinne of Omission is not to doe that that ought to be done Iames 4. 17. He that knoweth to doe well and doth it not to him it is Sin Mat. 25. 42. I was an hungry and ye gave me no meat c. 10. Sinne of Commission is to doe that which ought not to be done 11. Sinne of Omission is most directly contrary to the command of God and Sinne of Commission to the forbidding in a Sinne of Commission there is a certaine addition to the Law of God and in Omission there is a certaine detractation from the Law both which are forbidden Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because Commission and Omission being about the same object and under the same formall respect doe not differ in kind as in covetousnesse 2. Because to speake morally there is no Omission without an act going before or accompaning it 3. Because Omission cannot be voluntary and free without an act unto which act there doth alwayes cleave a Sinne of Commission 13. Fourthly Sinne is distributed in respect of the subject into Sinne of the heart of the mouth and of the worke So that it is A word a deed or a thought against the Law Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly Sinne is distributed in respect of the object Into that Sinne which is against God and into that which is against men Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man For Sinne as it is a transgression of the Law of God is an offence against God only but yet in a materiall respect as to the wrong and losse that is often done to men by Sinne it hath respect also to men 14. Sixthly Sinne is distributed in respect of the effect Into Sinne distroying the conscience and not destroying Into Sinne raigning and mortified into Sinne pardonable and unpardonable which yet are not properly belonging to this place 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse and in matter of sense 17. In matter of losse there is security of conscience and stupidity that is a deprivation of the sence of Sinne and misery 18. This security comes from custome of sinning and obstinacy of mind in Sins for Sins whether they be of Commission or Omission being brought into custome and made old through dayly multiplication doe beget an evill habit and doe as it were bring an hard skin over the will and mind Ierem. 13. 23. Can a Blackamore change his skin or a Leopard his spots them may yee doe good that are accustomed to doe evill Eph. 4. 19. Being past feeling they gave themselves to lasciviousnesse to commit all uncleannesse with greedinesse 19. In matter of sence there is greatest terror of conscience joyned with desperation Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt together with an inavoydablenesse of imminent punishment 21. But in this beginning of spirituall death there is a certaine moderation used by God This moderation is internall or externall 22. The internall appeareth in the remainders of Gods Image Iames 3. 9. Now these remainders appeare both in the understanding and also in the will 23. In the understanding by those principles of truth which direct both the theoreticall and practicall judgement 24. The theoricall principles are both of true and false of which all men that have any use of reason have some knowledge Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles are of that which is honest and dishonest just and unjust that God is to be worshipped that that is not to be done to another which one would not have done to himselfe 26. This is the Law written in the hearts of all men Rom. 2. 15. They shew the effect of the Law written in their hearts 27. From these principles there ariseth a certaine force of naturall conscience Rom. 2. 15. Their consciences together bearing witnesse and their thoughts accusing one another or excusing which conscience notwithstanding together with those principles is corrupt and so dead Tit. 1. 15. Their mind and conscience is defiled 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner which although it be vanishing and dead yet it is found in all in some measure whence also it is that at least the shaddowes of vertues are allowed and embraced of all 2 Tim. 3. 5. Having a shew of goodlinesse 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most so that then Sinners doe abhorre the committing of many grosser Sinnes 1 Cor. 5. 1. Such fornication which is not named among the Gentiles 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke whereby the course of Sinne and misery is wont partly to bee hindred CHAPTER XV. Of Corporall Death Thus farre of the beginning of the spirituall Death now it followes to speake of the beginning of bodily Death with the consummation of both 1. THe beginning of bodily death in matter of losse is either inward or outward 2. Inward is the losse of the
Eyes and the Fruit of the Tree to be desired to get knowledge she tooke and eat 7. Therefore the first degree and motion of this disobedience was an inordinate desire of some excellency by the lifting up of the mind which that she might attaine the forbidding of God being laid aside through unbeliefe she would make triall whether the forbidden Fruit had some power to confer such an excellency 8. Hence was the grievousnesse of this sin which did not only containe pride ingratitude and unbeliefe but also by violating of that most solemne Sacrament did make shew of as it were a generall profession of disobedience and contempt of the whole covenant All which also were so much the more foule by how much the condition of the sinner was more perfect 9. In the committing of this transgression two things are to be considered the causes and consequents of it 10. Causes were one principall And others adjuvant 11. The principall cause was man himselfe by the abuse of his free will Eccles. 7. 29. For he had received that righteousnesse and grace by which he might have persisted in obedience if he would That righteousnesse and grace was not taken from him before he had sinned although that strengthning and confirming grace by which the act of sinning should have been actually hindered and the contrary act of obedience brought forth was not granted unto him and that by the certaine wise and just counsell of God God therefore was in no wise the cause of his Fall neither did he lay upon man a necessity of falling but man of his own accord did freely Fall from God 12. The adjuvant causes were the Devill and the Woman 13. The first sin of the Divell was pride From pride did presently follow envy towards God and Gods Image in Man For because he had lost an orderly Excellency by affecting one out of order therefore the Excellency of others grieved him and he was maliciously bent to oppose it But the Devill was not the compelling cause neither the cause of sufficient direct necessary or certaine efficacy in procuring that sin but only the counselling and perswading cause by tempting whence also it is that he hath the name of the tempter Mat. 4. 3. 14. The tempting of the Divell is a fallacy or sophisticall argumentation whereby under a shew of that which is true and good he labours to seduce to that which is false and induce to that which is evill 15. In this tentation the good which he propounded and as it were promised was shewed to be as it were the greatest the way to be used to attaine that good was propounded to be as it were easie and light that greatest evill which did hang over his head was hidden from him 16. The Devill is wont to goe the like way in all his tentations which he doth insnare mankind with yet in this tentation a certaine speciall cunning is to be observed which containes many crafts and those very subtile 17. The first of them was in that he chose a Serpent for his instrument which had a certaine naturall aptnesse which the Devill knew how to abuse 18. The second slight was in that he dealt with the Woman 1. Tim. 1. 13. Whether in the presence or absence of her husband the Scripture is silent 19. The third slight was in that he determined nothing at the first speech but only propounded a certaine question to the Woman as if he were ignorant of those matters Hath God indeed said 20 The fourth was that his question had much ambiguity in it for so might be understood that he should not aske of Gods command but of the sence or meaning of that command peradventure not sufficiently understood by man If the question be understood of the command it selfe then he might seem to have asked whether God had forbidden them that they should not at all eat of the fruit of any Tree or as the Woman her selfe answered whether he had forbidden them the use of that one Tree and so had not simply given them leave for all 21. The fift was that having first called the command of God into doubt by that question he did so artifically extenuat the sanction of it or communication adjoyned in the conceit of the Woman now wavering that she should deny either the truth or at least the necessity of it 22. The sixt was that after he had weakened the Commandement and the sanction of it it doth oppose a prediction quite contrary 23. The seventh was that to confirme that prediction he doth both abuse the Name of God and the Name which God had imposed on the Tree Gen. 3. 5. God knoweth that what day ye shall eat there of your Eyes shall be opened and you shall be as Gods knowing Good and Evill 24. Hence it is that the Divill is called a Serpent a Lyer a Seducer a Man-slayer Revelations 12. 9. Iohn 8. 44. Rev. 20. 10. 25. With this tempting of the Devill there was joyned the tempting of God whereby he did so order that businesse that it might thence be manifest what was in Man But this tempting of God was neither Evill nor tending to Evill 26. A third tempting did follow these namely of Man towards God wherein he did in a certaine manner make triall of the truth and Grace of God namely making triall whether God would preserve him although he did not cleave to him or whether he would certainly doe what he had threatned 27. A fourth temptation of Eve did accompany that namely towards her selfe whereby she received the tentation or suggestion of the Devill into her selfe and applied to her selfe to her own ruine 28. From that arose a fifth whereby the Woman serving the Divill as his instrument did tempt Adam and from that proceeded a sixth whereby Adam tempted himselfe whilst he consented with a certaine purpose to the Woman and the Devill 29. Either all or most of these tentations are found also in every Mans sins 30. And so that sin was consummated as touching the Fall of Man-kind in Adam for Adam was properly the beginning of Man-kind not Eve Unlesse as she was made for him and with him did make one and the same beginning Hence it is that we read in Scripture of a second Adam but not of a second Eve CHAPTER XII Of the consequents of Sinne. In the Former disputation wee treated of the Fall and the causes of it now follow the consequents of the Fall 1. THE consequents of Sinne are 1. Guiltinesse and Filthinesse 2. Punishment properly and distinctly so called 2. Guiltinesse is the binding of the Sinner to undergoe just punishment for his fault Levit. 5. 2 3 4 5. He is guilty Rom. 3. 9. We have proved that all are under Sinne. And Vers. 19. All the world is guilty before God 1. Cor. 15. 17. Ye are in your Sinnes 3. Hence that distinction of Guiltinesse of the fault guiltinesse of punishment as also that distinction of the Papists
of evill are equally extended 2. This propagation of Sinne consists of two parts Namely Imputation and reall communication 3. By imputation the same singular act of disobedience which was Adams is also become ours 4. By reall communication the same singular sin is not derived to us but the same in kind or of the same reason and nature 5. Originall sin seeing it is formally a privation of originall righteousnesse and this privation doth follow the first sin as a punishment hence it hath the respect of a punishment in order of nature before it hath the respect of a sinne As by the Iustice of God that originall righteousnesse is denied so far forth it is a punishment As it ought to be in us and yet through mans fault in wanting so far forth it is a sin 6. Therefore this privation is derived from Adam by way of desert as it is a punishment and by way of a reall efficient as it hath the respect of a sin joyned to it for in that that any is borne a son of Adam he is made worthy to be endowed with righteousnesse when therefore he ought to have it and hath it not that want to him is sin 7. Together with this privation there is also derived an unaptnes and a certaine perversnesse of all the bodily faculties which in their manner are opposite to that rectitude that is approved of God 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed there followes in them all such a defect whereby it comes to passe that when they are carried to any morall thing that very inclination is morally evill 9. Of these ariseth every actuall Sinne for the mind being blind by the privation of light dotheasily admit any errors And the will being now turned from God doth burne with love of it selfe and evill desires without God 10. From Sinne thus propagated there followes also a propagation of death both begun consummate as well touching sence as touching losse as well corporall as spirituall to all the posterity of Adam 11. Through this apostasie of mankind it comes to passe that our Faith whereby now wee believe in God is not simply for life but for salvation For it is not sufficient for man being fallen that God doe simply give him life but it is also required that he would give it man being dead in Sinne Eph. 2. 1. And this was one difference betweene the question of the rich young man Matth. 19. 16. What good shall I doe that I may have eternall life and that of the Iaylor Acts 16. 30. What must I doe to be saved CHAPTER XVIII Of the Person of Christ the Mediator After the Fall of Man it followes that wee see his restoring 1. THe restoring of man is the lifting him up from an estate of sinne and death unto an estate of grace and life 2. The cause of this restoring was the mercifull purpose of God Eph. 1. 9. According to his free good will which hee had purposed in himselfe For there was nothing in man which could confer any force to procure this restoring but rather much which made to the contrary as sin in which there was an enmity against God which in that respect doth commend this love of God towards us Rom. 5. 8. But God commends his love towards us in that when we were yet sinners Christ died for us 3. There are two parts of this restoring Redemption and the application thereof That is as it were the first act of this restoring this as it were the second act That is as it were the matter this as it were the forme of our salvation That is as it were the Sufficiency this the very Efficiency 4. These parts are altogether of one and the same latitude For the end of redemption is the application of it and the prime reason rule and measure of application is that same gracious Will of God which was the cause of Redemption it selfe Eph. 1. 9. 10. He hath made knowne to us the mystery of his will according to his free good will which he had foreordained in himselfe that in the full dispensation of those times before ordained he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom it was in Gods intendment obtained according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me 6. Redemption is the bringing of man into freedome from the bondage of sinne and the devill by the payment of an equall price 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things as silver and gold but with precious blood 1. Cor. 6. 20. Yee are bought with a price and 7. 23. Yee are bought with a price 7. For this freedome was not primarily effected by power nor by prayers although these also had their force in perfecting this businesse but by the payment of a just price 8. This price seeing it could not be paid by man the helpe of a Mediator was necessary who should come betweene God and man making a perfect reconciliation betweene them 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood 1. Tim. 2. 6. The man Christ Iesus who gave himselfe a price of our redemption 9. Now such a Mediator is not given for one age onely but for yesterday to day and for ever Hebr. 13. 8. Iesus Christ yesterday to day and is the same for ever Revel 13. 8. The Lambe slaine from the foundation of the World Although he was only manifest in the fulnesse of time Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages Also is was sufficient and effectuall from the beginning by vertue of Gods decree promise and acceâ—…tation 10. This Mâ—…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other for among men there is given no other name under Heaven by which wee must be saved 11. In Christ two things are to be considered 1. The fitnesse which he had to performe the worke of redemption 2. The parts of the redemption it selfe 12. His fitnesse consists of two parts The first is his person the second is the office imposed upon his person 13. In the person of Christ the Mediator two things are to be observed the distinction of the two natures and the personall union of them 14. The distinct natures are the Divine nature as it is the second person of the Deity and the humane in all things like to our natures excepting sinne and the manner of subsisting Matt. 1. 23. Emanuel God with us Iohn 1. 14. That word was made flesh c. The distinction it selfe betweene those two natures remaines because they remaine absolutely the same which they were before as well touching their essence as all their essentiall properties Hence neither the Deity in Christ with the humanity nor
equally it is therefore to be committed to execution with the consent of the Church and that not onely the Church permitting but also approving and appointing 27. Yet the Elders have the chiefe parts in the acting and exercise of it And that not onely in directing the publick action and pronouncing sentence but also in admonitions foregoing in which they must make up that which they see was neglected by private persons 28. The usuall censures of the Popes of pontificall Bishops and their officers doe themselves deserve a grievous censure for they are prophanations of the Name of God props of an injust government and snares to catch other mens money not spirituall remedies of such sins 29. Indulgences Commutations and humane transactions in those things unto which Christ hath ordained the Discipline of the Church are wages of the great Whore CHAPTER XXXVIII Of the administration of the Covenant of grace before the comming of Christ. 1. ALthough the free and saving Covenant of God hath beene onely one from the beginning yet the manner of the application of Christ or of administring this new Covenant hath not alwayes beene one and the same but divers according to the ages in which the Church hath been gathered 2. In this variety here hath beene alwayes a progresse from the more imperfect to the more perfect 3. First therefore the mystery of the Gospel was manifested generally and more darkly and then more specially and more cleerly 4. This manner of administring is double one of Christ to be exhibited and the other of Christ exhibited 5. For the old and New Testament are reduced to these two primary heads the old â—…miseth Christ to come the New testifieth that he is come 6. Whilest Christ was to be exhibited all things were more outward and carnall afterward more inward and spirituall Iohn 1. 17. The Law was delivered by Moses grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church 1. As an heire and 2. as it was an infant Galatians 4. 1. and following So long as the heire is an infant hee nothing differs from a servant though hee bee Lord of all 8. As an heire it was free as an infant it was in a certaine manner servile Therâ—… 9. As an heire it was spirituall as an infant carnall and earthly Heb. 9. 10. Rom. 9. 7. 10. As an heire it had the spirit of adoption as an infant the spirit of feare and bondage Rom. 8. 15. Yee have not received the spirit of bondage againe to feare but yee have received the spirit of Adoption 11. The manner of administration which respects Christ to be exhibited was one before Moses and another from Moses to Christ. 12. Before Moses the polity of the Church was rude and loose as being in infancy there were so many visible Churches as there were Families of godly persons the Ministery was almost alwayes extraordinary by Prophets the masters of Families and first borne had right to administer some holy things as ordinary Ministers according to that direction which they receaved from the Prophets 13. Yet there were some difference of the dispensation from Adam to Abraham and from that which was after Abraham untill Moses 14. From Adam to Abraham First Redemption by Christ and the application of him was promised in generall to be performed by a seed of the Woman to loose the workes of the Devill that is sin and death Gen. 3. 15. Rom. 1â—…â—…0 1 Iohn 3. 8. The seed of the Woman shall breake the Serpents head The God of peace shall tread Satan under your feet shortly The Son of God was manifested to dissolve the works of the Devill 15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill between the sons of God and the sons of men Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices offered and accepted for sins Eph. 5. 2. Christ hath loved us and given himselfe for us an offring and sacrifice to God for a sweeâ—… smelling savour 16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull and by the translation of Enoch into the Heavenly inheritance Gen. 5. 24. Hebr. 11. 5. 17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices Iud. 14. Rom. 12. 1. 18. 6. Glorification was publickly sealed both by the example of Enoch and conversation of Noach with his family from the flood 1 Pet. 3. 20. 21. 19. In this period of time the building and conserving of the Arke in the flood was an extraordinary Sacrament Heb. 11. Vers. 7. 1 Pet. 3. 20. 21. There was no ordinary Sacrament but that in many sacrifices here was something that had the respect of a Sacrament for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet in an holy place with joy before God Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments 20. From the time of Abraham the Church did chiefly consist in his family and posterity 21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before 22. 1. Election was represented in the persons of Isaac and Iacob beloved before Ismael and Esau. Romans 9. 11. 12. 13. 23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck also in the promise and covenant of blessing to come to all Nations by the seed of Abraham 24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey Heb. 11. 8. 9. 10. 25. 4. Iustification was illustrated by the expresse testimony of God that Faâ—…th was imputed to Abraham for righteousnesse as the Father and patterne of all that should believe and by the Sacrament of circumcision which was a seale of the same righteousnesse 26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise and by assigning of the inheritance to the sons of the promises begotten of the free Woman through grace Galatians 4. 26. 28. 31. 27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin of the old man that a new Creature might be settled in its place Col. 2. 11. Deut. 30. 6. 28. 7. Glorification was shewed in the blessing promised and in the Land of Canaan which was a type of the Heavenly Country 29. From the time of Moses unto Christ all these same were further shadowed by meanes both extraordinary and also ordinary 30. Redemption and the application hereof was extraordinarily signified 1. By the deliverance out of Egypt