in the end Death which is the separation of Soule and Body Yet in all this some Reliques of former Dâ—gnitie doe remaine namely in the Minde common Principles of Good and Euill sparkes of that light of Nature and some Seedes of Conscience which notwithstanding are wholly sinfull and doe but serue partly to keepe Men from breaking forth without all shame or regard of honestie partly to make them vnexcusable In the Body a kind of Maiestie in the whole Man a certaine Soueraigntie that keepeth in awe the brute Creatures The Creature here through the Fall of Man receineth an impaire of his first perfection So much of that which is in part The fulnesse of the Curse after Death is Damnation with the Deuill and his Angels In Soule presently till the Latter Day at what time God for that purpose raysing vp their Bodies the whole Man shall receiue the like Doome and Execution accordingly A miserable Change to such Men as then are liuing shall be instead of a Death and rising from it The Creature is then also subiect to an vtter abolition THE SECOND BOOKE OF DIVINITIE Of EMANVEL God and Man our Redeemer CHAP. 1. Of CHRIST THis is the summe of that Doctrine which we haue concerning GOD. The other followeth concerning Emanuel GOD with vs. Emanuel GOD with vs is in one Person the Sonne of GOD and very Man conceiued of a Virgin by the Holy GHOST Who is also CHRIST or Anointed called of his Father euer since the Fall of Adam to be a Mediatour betweene GOD and Man of a Couenant to saue through Faith in him that is by apprehending of the Couenant certaine few Men whom GOD his Father hath chosen from Eternitie and giuen vnto him to set forth in them the prayse of his Mercie This Couenant is called the Couenant of Grace And ratified by the Death of Him that made it hath also the Name of a Testament Being alwayes one and the same in substance it is neuerthelesse distinguished or distinctly to be considered in the Old and the New Testament The Old Testament was the Couenant through CHRIST to come The New Testament is the Couenant through CHRIST alreadie come IESVS the Sonne of Marie CHAP. II. Of the Priesthood of Christ OF the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. The parts are Oblation and Intercession Oblation is the offring vp of Himselfe for them It standeth in two things First the sanctifying of his Humane Nature in all Holinesse from the very first moment of his Conception for the worke of the Mediation Then in the performing of the most excellent measure of Obedience to the Law of God that can possibly fall vnto any Creature One principall part whereof are his Sufferings in taking vpon him our Sinnes and the whole Curse both that of this Life and the fulnesse of it due vnto them after Death All which he fully satisfied The Curse vpon vs here in the whole course of his Life the fulnesse of the Curse vpon the Crosse and Death by dying vnder the power whereof he lay three dayes in the Graue This Righteousnesse or Obedience being the Righteousnesse of Him who is both God and Man doth consequently merit a like supreme measure of Blessednesse euidently seene in the G 〈…〉 s that did follow his Sufferings and were in Soule or Bodie apart or ioyntly in them both In Soule hee went to Heauen presently after Death His Body hee rayled from the Dead glorious the third day at the daâ—â—ning of the Day In his whole Person Soule and Body ioyned together he ascended into Heauen the fortieth day after his Resurrection and there sitteth at the right hand of God that is to say imoyeth all Soueraigntie Power and Glory Hitherto of Oblation Intercession is the continuall presenting of his Merites to God his Father on the behalfe of those Elect. CHAP. III. Of Christs Gouernment of the World in generall SVch is the Priesthood of Christ his Kingdome followeth Kingdome is in the things which hee doth from God for those Elect. The Kingdome of Christ hath two parts One whereby hee gouerneth all the World according to their owne Nature since the Fall In the Angels perfect in Deuils and Men corrupted in the rest of the World peruerted CHAP. IIII. Of the Propheticall Office of Christ And of his Word THe other which is vnto his Church a Companie of Men culled out of the World This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth the Kingdome Propheticall Office whereby hee hath a Church vnto himselfe by his Word and the Power of his Spirit The Word of Christ is his publishing of the Couenant of Grace Which of the Old Testament was called the Promise of the New is called the Gospel CHAP. V. Of the outward Church HIs Church is the outward Church or the Church of Gods Elect. Outward is of those that professe to beleeue in Him Seuerall Companies that assemble for the Exercises of the Word are so many Churches and Members of the Whole And in euery of these God hath alwayes some that are His indeed Their Children also are of the Church Vpon the outward Church Christ bestoweth Gifts both for the Churches common good and for a Man 's owne priuate For the common good are first things committed to the Churches keeping then Ministeries and Graces The things committed are his Word whereof wee haue spoken to be preached Sacraments to be administred and other holy Things Preaching is an Instruction of the Church by liuely Voice in the Word of Christ and that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrarie Errors Exhortation to apply it also to all good vses of comforting denouncing stiâ—â—ing vp reprouing A Sacrament is a signe and seale of the Couenant either for our entrance or continuance in the Couenant The administration is to deliuer them with declaring Christs Institution and Prayer vnto God to make the same effectuall to the end for the which they were ordayned Which the Scripture calleth Blessing or Consecration It followeth to speake of Ministeries and Graces Ministeries are publike Functions in the Church specially for Preaching which includeth the dutie of offering the Churches Prayers and Administration of the Sacraments Among the Ministers of the Word some haue beene extraordinarily inspired of Christ to deliuer both by liuely Voyce and Writing so as they could not erre the whole Truth of Christ and had power to worke Miracles for the confirming of their Doctrine All other Ministeries are to fetch their Light from the Doctrine of those that were so inspired Graces are Gifts for the discharge of those publike Functions Gifts for a Man 's owne priuate are Knowledge of the Word of Christ and a Taste of the sweetnesse of it Which being the highest Step that it is possible for any Reprobate to ascend changeth after a
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
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
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
flesh he was iustified in the Spirit And g Acts 2. 22. PETER calleth him a man approued of God by the excellent Deedes and miracles and signes which God had done by him Which as h Iohn 2. 11. Iohn noteth were to manifest his glorie In regard whereof he saith i Iohn 1. 14 Wee saw his glorie as the glorie of the onely begotten Sonne of God But yet sometimes more gloriously then at other he was pleased in an extraordinary manner to reueale it as in his Transfiguring vpon the Mount when k Matth. 17. 2. his face shined as the Sunne and his garments were made white as the light In his l Iohn 2. 15. whipping of the Buyers and Sellers out of the Temple In his m Iohn 18. 6. causing of them that came to apprehend him onely by the power of his Word to fall vnto the ground c. yea in the very midst of all his sufferings and euen vpon the Crosse it selfe how did his glorie shine taking vpon him to n Luk. 23. 42 43. dispose of Paradise the kingdome of heauen at his pleasure and making heauen and earth the liuing and the dead to worke together for the celebrating of his greatnesse When the Sunne ashamed of their doings o Matth. 27. 45 pulled in his beames and refused to giue them Light when at p Matth. 27. 50 51 52. his voice and the noyse of his roring the Earth trembled and shooke the Vale of the Temple rent a sunder from the top vnto the bottome Rockes flew in pieces the Graues were opened and the Bodies of many dead Saints did arise when hee wrung out of the q Matth 27. 54 Centurions mouth a confession of his person and made the r Iohn 19. 19 20 21 22. hands of Pilate imbrued with his bloud to be the instruments of the publishing of his Office and to lift vp the Standard of his prayse to all people Latines Greekes and Hebrewes that not without iust cause doth the Å¿ Coloss 2. 15. Apostle say that He spoyled Principalities and Powers and led them in open shew triumphing vpon the Crosse So as the shamefull and ignominious Crosse was contrary to its nature so altered and changed by Christs Diuine Power that it serued now for a Trophee and Monument of his Victorie being as a Chariot wherein he rode more glorious then any Emperour or Potentate of the World in the middest of his greatest Triumph and had all the enemies of our Saluation Satan Sinne Hell and Condemnation led after him chayned and fast bound with all their weapons pulled from them as men taken captiues But this Glorie of his afterwards shined foorth most were in soule or bodie apart or ioyntly in them both In soule he went to Heauen presently after death cleerely in foure steps or degrees In the first place may bee reckoned though it were not conspicuous to the World that he went in soule vnto Heauen after death So hee t Luke 23. 43. saith to the Thiefe This day thou shalt bee with mee in Paradise And after being readie to giue vp the ghost u Verse 46. Father into thy hands I commit my Spirit Which to bee meant of his present going to God his Father is manifest by other places where the like phrase is vsed as Acts 7. 59. in the Prayer of STEPHEN Lord receiue my spirit The second step is his Resurrection when in the His bodie hee raysed from the dead Chambers of death he conquered death it selfe and being a Morsell that the graue was not able for to swallow arose from the dead and made thereby a perfect conquest of all his foes and full demonstration of his Glorie as the Apostle saith x Rom. 1. 4. He was mightily declared to be the Sonne of God as touching the spirit of Sanctification by rising from the dead In his Resurrection I note these sixe things First The cause of his Resurrection which was by his owne Diuine Power Secondly The manner of his rising mightily and powerfully not bound hand and foote as Lazarus came forth but like Samson hee y Acts 2. 24. brake the bands of death and of the graue in sunder Thirdly What bodie hee rose withall a Bodie freed glorious from all infirmitie hunger thirst wearinesse c. and indued with immortalitie strength nimblenesse agilitie Behold my hands and my feet It is euen â— touch me and see mee A Spirit hath not flesh and bones as yee see mee to haue Acts 2. 32. Acts 3. 13 15. able to mooue vpwards aswell as to goe downewards glorious and shining and therefore called z Phil. 3. 21. A bodie glorious Howsoeuer it Vbiquists that teach Christs body since his Resurrection to bee Omnipotent euerywhere remayne a a Luke 24 39. bodie still to bee handled touched felt hauing length breadth c. with all other essentiall properties belonging to a Bodie and locally comprehended in one certaine place Fourthly The time when hee rose which was the the third day at the dawning of the day b Mat. 16. 21. Luke 24. 7. 11. Acts 10 40. 1. Cor. 15. 4. third Day early in the morning Fiftly The fruit and benefit in all those good and excellent things which are to bee remembred when wee speake of the Kingdome of Heauen The third step is his most blessed and glorious Ascension whereby in stead of the lower part of the In his whole person soule and bodie he ascends into Heauen Earth whither for his great loue vnto vs he did willingly come downe God hath taken him vp and set him aboue the highest Heauens as the Apostle noteth Ephes 4. 10 11. Now this that he ascended what is it but that hee first descended into the lower parts of the Earth He that descended is the selfe-same that ascended farre aboue all the Heauens c. Of this is the Storie recorded Marke 16. 19. Luke 24. 51. and more fully Acts 1. 29. that whilest they looked he was lifted vp or as the Angell calleth it Acts 1. 11. taken vp from them into Heauen that is his humane nature by the power and vertue of his God-head was truly and locally translated from the Earth into the highest Heauens of the Blessed where it is to remayne in all glorie and excellencie till the latter Day as the Angell telleth his Apostles Acts 1. 11. This Iesus that is taken vp from you into Heauen shall so come as you haue seene him going into Heauen And Peter more plainly Acts 3. 21. Whom Heauen must contayne till the times of the restoring of all things For where our Sauiour saith Mat. 28. 20. I am with you alwayes to the end of the World and a c Mat. 26. 11. little before had said Me you shall not haue alwayes among you it appeareth that the manner of his presence is to bee distinguished for hee is present indeed alwayes with his Church but by the
bee moe with vs then are with them Then praying to Iehouah the Seruants eyes were opened and he saw the Mountaynes were full with Horses and Chariots of fire round about ELISHA And our Sauiour Christ by the same argument sheweth how able he had beene to free himselfe from the hands of his enemies p Mat. 26. 53. Could not I pray vnto my Father and he would giue mee more then twelue Legions of Angels Eighthly and lastly by their willingnesse vnto this Seruice declared for the most part by three circumstances First They stand continually in Gods presence wayting as it were for a Commission from him to doe vs good Mat. 18. 10. Their Angels see alwayes the face of my Father which is in Heauen Secondly They are glad and reioyce at the good of his Saints So Luke 2. 13 14. they declare themselues not a little affected with the ioy of the glad tydings which they brought vnto the Shepheards They praysed God and said Glorie vnto God on high in Earth peace and good will towards men And our Sauiour telleth vs There q Luk. 15. 7 10 is ioy in Heauen with the Angels of God for sinners that repent Thirdly They are prest and readie at Gods Commandement with all speed to put the same in practice This the r Psal 103. 20. Psalmist commendeth in them Blesse IEHOVAH ye his Angels which doe his Word which harken to his voice Our Sauiour likewise teacheth vs to pray Thy will bee done in Earth as it in Heauen The speed and cheerfulnesse they vse in executing Gods Commissions was figured vnder the Law by the Cherubins in the Tabernacle painted with wings wherefore Psalme 18. 10. God is said to come riding vpon them as vpon Chariots and flying as it were with wings In the Vision of Å¿ Esay 6. 2. Esaia they haue each of them six wings whereof with two they flye yea so swiftly and so earnestly doe they flye that as it were they wearie themselues with flying as of the Angell t Dan. 9. 21. Gabriel it is expressely spoken These qualities before named are all of them figured in the Vision of u Ezech. 1. 10. 10. 14. Ezechiel where the foure liuing creatures which are the holy Angels are said to haue each of them foure faces the face of a man the face of a Lyon the face of an Oxe and the face of an Eagle By the Similitude of a man their wisedome and vnderstanding is incled which among all earthly Creatures is onely to be found in man in a Lyon their strength and power their labour and industrie in an Oxe or Heifar without whom the Crib is emptie but much increase commeth by his trauell saith the Wiseman in his Prouerbs And lastly their swiftnesse in an Eagle which the better to recommend in that Fowle x Reuel 4. 7. Iohn giueth him the Epithete of a flying Eagle The glorie of these Angels hee describeth saying that y Ezech. 1. 4. out of the middest of that fire the visible signe of Gods presence sparkled as it were a most liuely hiew which he explayneth z Verse 13. afterwards to be like vnto coles of fire burning as Lampes not onely themselues set on fire but affecting all the creatures with the glittering of their glorie as the Lampes disperse their flame The last of those generall heads wherein we place our Fourthly in a spirituall glory and wisdome and other graces happinesse in this life is a spirituall glorie and wisdome and other graces whereof the Preacher a Eccles 8. 1. speaketh The wisdome of a man maketh his face to shine And Paul b 2. Cor. 3. 18. We all with open face beholding as in a Glasse the glorie of the Lord are transformed into the same Image from glorie to glorie that is by the participation of his glorie our selues become glorious as it were by the reflexion of his beames Our perfect Blessednesse or Redemption which commeth After this life commeth the fulnesse of Blessednesse in the last place to bee handled wee consider in foure steps or degrees of glorie which all the members of Christ shall bee made partakers of answerable to their Head To them all two things pertayne in common the more or lesse according to the diuers measure of our Faith here To the soule in Heauen presently after death till the latter Day place where wee shall enioy it Heauen and the differing measure of glorie But these two will come in better when the rest are once handled Wherefore the first degree is that which is to the soule onely and that presently after death till the latter Day our bodies resting in the graue vnto the time of the restoring of all things as the bodies of the wicked also doe betweene whom and vs there is in this respect no difference But for our soules assoone as the period Popish Purgatorie and Limbus Patrum of this life is runne out they are forthwith carryed into Heauen by the Ministerie of the holy Angels So the Preacher saith c Eccles 12. 9. Dust that is the bodie of man returneth to the Earth as it was before and the Spirit returneth vnto God that gaue it And the Apostle PAVL Wee d 2. Cor. 5. 1. know when this our earthly Tabernacle is dissolued we haue a building from God not made with hands euerlasting in Heauen And the same dwelling in the Heauens hee e Verse 6 7 8. by and by interpreteth to bee as much as to goe and dwell with the Lord We know that while wee dwell in the bodie wee are absent from the Lord for we walke by Faith not by sight Therefore we desire rather to remooue out of the bodie and to dwell with the Lord. So to the f Phil. 1. 23. Philippians I do desire to loose from hence that is to haue my soule depart from my bodie A Metaphor taken from Ships that loose or set from the shore to be with Christ And this to be his meaning the next words make it very plaine but to continue in the flesh is more necessarie for you This is it which our Sauiour g Luke 23. 43. Christ saith to the Thiefe This day shalt thou be with me in Paradise In the h Reuel 6. 10. Reuelation the soules of the Martyrs are said to be at rest vnder the Altar And the Apostle to the i Heb. 12. 23. Hebrewes reckoneth the Spirit of the righteous that are perfiâ—ed For this cause our Sauiour k Luke 23. 46. Christ vpon the Crosse commendeth his Spirit into the hands of his Father that it might be an assurance vnto vs that our spirits also shall goe to him when they depart out of this bodie And this estate both of the Elect and Reprobate our Sauiour Christ expresly sheweth in the Parable of the Rich man The very scope whereof driueth vnto this that although the wicked in this life for the
and part in another and therefore they are many men But God because he is a most single and perfect and infinite essence to whomsoeuer hee communicateth his nature as hee hath before all times to his Sonne and holy Spirit must needes communicate the same wholly and perfectly and infinitely So as there can be but one God for if there be many one must differ from another in hauing that the other hath not so can they not be perfect much lesse can they be perfection it selfe perfection being that which both is perfect of it selfe and giueth perfection to all other things But being many gods if one should giue perfection to the other that other were not God For hee had not his God-head of himselfe if all had of themselues none should giue to other so none of them were God And infinite how can that be which is distributed among many for where there be many all must be circumscribed because where one is there cannot bee the other But our God is such a one as filleth Heauen and Earth and cannot be circumscribed therefore in trauelling with a multitude of gods they bring forth no God at all But because in so high and deepe a point of Christian Religion we are not to rest vpon naturall reasons leauing them I come vnto the vndoubted Oracles of holy Scripture whereby it is most cleerely and euidently confirmed Deut. 6. 4. Harken Israel IEHOVAH thy Gods meaning the persons in the God-head are one Iehouah or one diuine Essence Deut. 32. 39. See now that I am he and there is no God with mee For who k Psal 18. 32. saith the Psalmist is God beside IEHOVAH Esay 44. 6. Thus saith IEHOVAH I am the first and I am the last and besides me there is no God Againe l Esay 45. 5. I am IEHOVAH and there is none but I beside me there is no God And the m 1. Cor. 8. 4. Apostle to the Corinths We know there is no other God but one for albeit there be that are called gods both in Heauen and vpon Earth as there be in the vaine conceits of men many gods and many lords yet to vs there is but one God the Father of whom are all things and one Iesus Christ c. The same hee inforceth in the n Ephes 4. 5. Epistle to the Ephesians There is one Lord one Faith one Baptisme one God and Father of all c. which also is a notable reason For if there were many gods there must also be many faiths one beleeuing in this god another in that god And here the sleights of Satan haue from time to time beene wonderfull who not able to wring out of mens minds the opinion of a God so strongly settled in them hath cunningly abused the World by bringing in an imaginary multitude of gods bewitching them to worship partly fained powers partly bare creatures neglecting the Creatour blessed for euer Amen By how much The three persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne and the Holy Ghost the more wee are to striue for the holding fast of this Truth as the Piller of Faith and ground of all Pietie howsoeuer it bee a truth of all other most true and certayne that there is nor can be but one onely God for the causes before alleaged ye the Scripture telleth vs that in this most simple and single essence there bee three subsistences or persons truely subsisting whereof euery one is distinct from other and each hath the whole God-head in him The Father which eternally begat the Sonne The The Father is a Person which from all eternitie hath begotten the Sonne Sonne eternally begotten of the Father The Holy Ghost eternally proceeding both from the Father and the Sonne And these three Persons are all one God or one Diuine Nature The Scripture is wont to expresse them vnder the name The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne of Elohim gods not as if there were more gods then one but to note the diuers subsistences in the God-head as you may see Deut. 6. 4. Esay 54. 5. and in a number of other places and therefore vseth for the most part to couple it with a Verbe singular Wee call them Persons because they are liuing and vnderstanding natures subsisting by themselues which are the things that make a Person For first brute creatures are no persons because hauing life yet they want vnderstanding Secondly euery person must subsist that is bee some one particular thing as Iohn Peter c. For the whole nature of man wee doe not call a person but a thing common to many persons Thirdly this subsistence must be by it selfe neyther the part of another thing nor sustayned of another thing as the Soule of a man whilest it is coupled with the Body subsisting all that while not alone but together with the Body is not called a person And so wee rightly say that the humanity of Christ consisting of a reasonable Soule and Body as all other men doe yet in him maketh not a person as it doth in Iohn and Peter because it subsisteth not alone but in the Deitie which supporteth it To prooue the Sonne and Holy Ghost Samosetan ' Seruetus c make the Sonne and eternall Word of God a bare Idea and imaginary thing The Holy Ghost nothing else but an operation or moouing whereby God worketh in his Children And so rob the Church of the true God blessed for euer Amen to bee persons truly subsisting indued with Iudgement will vnderstanding and a liuing nature not bare qualities or actions the place of Genesis o Gen â— 26 is most cleere and subiect to no cauill Let vs make man according to our Image God the Father consulteth not there with his Angels for the glory of Creation he reserueth to himselfe alone neyther was man made to the Image of Angels but of God he speaketh not of himselfe in the plurall number for honour sake for that kind of speech you shall not finde so ancient nor knowne to the former Ages but he speaketh and consulteth after his manner which is Diuine and Spirituall with his Sonne Holy Spirit which how could it be if they were not vnderstanding substances So in the diuision of Tongues he taketh counsell Come p Gen. 11. 7. let vs goe downe and confound their speech This was not with the Angels but with the Sonne and Holy Ghost For straightway Moses addeth So IEHOVAH scattered them Touching the Sonne In the beginning was the Word Iohn 1. 2. was that is truely subsisted for so is the nature of that word How could hee bee the q Iohn 1. 18. onely begotten Sonne of God r Colâ—s 1. 15. borne before any thing was created if hee were not a liuing person He that Å¿ Dan. 9. 13.
of Loue Hatred Ioy Sorrow Anger and such like Such a free-will wee may truly say there is by nautre both in men and Angels for God hath set the beginning of motion in themselues Albeit hee onely haue all absolute freedome in him vpon whom dependeth the will of all other Creatures which hee holding the reines in his owne hands swayeth and ruleth which way it pleaseth him But to take freedome from the will were to destroy the will it selfe As touching the reasonable The Sadduces who said that there was neither Angell nor Spirit Acts 24. 8. but held good Angels to bee onely good thoughts and motions stirred vp of God in men or happy successe comming from God and euill angels to bee euill lusts and affections proceeding from the corruption of our nature Creatures themselues In the Angels generally I consider First that they bee Spirits that is to say inuisible and incorporeall substances Persons liuing and subsisting by themselues neither vpheld in any other nor part of another thing Heb. 1. 14. Bee they not all ministring spirits The opposition that is made Iob 4. 18 19. betweene the Angels and men that dwell in houses of clay whose foundation is in this dust prooueth them to bee of no bodily or fleshly substance nor of an earthly mould but spirituall and celestiall In z Col. 1. 16. the Epistle to the Colossians they are termed inuisible And Luke 24. 39. A Spirit hath not flesh and bone c. The Prophet likewise opposeth Spirit and flesh together Esay 31. 2. Secondly The spirit of Angels differeth from the soule of man in kind for Christs soule was no Angelicall Spirit He tooke not saith the Apostle Heb. 2. 16. the Angels but the seed of ABRAHAM Thirdly I consider the properties of their spirituall nature though common in some sort to the soule of man yet in them farre more excellent and are these foure First An incomparable power and strength Secondly Agilitie and nimblenesse able in a trice to dispatch great matters All which the Prophet noteth to be in spirits Esay 31. 3. The Egyptian is a man and not a mighty God and his horses are flesh and not spirit Thirdly An excellency of Vnderstanding Reason and other Graces for which the Apostle magnifieth the Angels 1. Cor. 13. 1. If I speake with the tongue of Angels c. Not that they haue tongues or vse of speech but to note what grace and excellencie of discourse must needs bee thought in them if it might bee supposed that they should speake Fourthly Immortality which our a Luke 20. 36. Sauiour noteth in the Angels when he compareth together in this behalfe the estate of them and of the Blessed after the Resurrection They cannot saith he dye any more for they are equall to the Angels In man I especially obserue First His person b Ecclesiast 12. 7. 1. Cor. 2. 21. consisting of a bodie and a reasonable soule being a spirituall and therefore immortall substance Secondly The faculty of speaking proper vnto him whereupon the tongue is called our glory because it is the instrument whereby wee glorifie God and excell all earthly Creatures as may appeare if you conferre Psalme 16. 9. with Acts 2. 26. for that which the Psalmist saith Therefore my heart is glad and my glory reioyceth c. PETER rendreth And my tongue reioyceth c. And in this sence it is also taken Psal 30. 12. and Gen. 49. 6. Thirdly The c Gen. 1. 27. two sexes that God created in this nature Man and Woman Man the head and chiefe Woman the comfort and companion of his life giuen for a helpe vnto him as the words of God import Genes 2. 18 It is not good for man to bee alone I will make him a helpe fit for him and the manner of her Creation being out of the Rib of man for which cause Adam himselfe d Gen. 2. 2. 3. acknowledgeth that shee was a helper giuen of God vnto him But that man is the head of the woman the Apostle plainly speaketh 1. Cor. 11. 3 7. where hee also calleth him the Image and glory of God carrying the marke of his soueraignty and dominion not onely ouer other Creatures but in respect of the woman her selfe who is likewise said to bee the glory of man because it is his honour to haue such an excellent Creature subiect to him This soueraignety of the man ouer the woman is declared in the Scriptures by diuers Arguments First by the matter whereof she was made being e Gen. 2. 23. taken out of man As it is 1. Cor. 11. 8. For man is not of the woman but woman of the man Secondly By the end of her creation as it followeth in the same place For man was not created for the woman but the woman for the man that is for the solace and comfort of his life Thirdly by the time and order of the Creation 1. Tim. 2. 12 13. I permit not a woman to take authoritie ouer the man for ADAM was first formed and then EVE Fourthly By f Gen. 2. 23. Adams taking of authoritie to impose a name vpon her And lastly by the very name of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman which he giueth deriued from man out of whom shee was taken Fourthly That of eyther sexe hee created but one Adam and one Eue h Gen. 2. 21 22. whom hee ioyned in holy Marriage for the propagation of Mankind The second thing to bee obserued Of nothing Those that held all or some of the Creatures whether Angels or the soules of men to bee made or traduced as they call it out of Gods owne essence is ex quo whereof they were made viz. of nothing onely by his mighty powerfull Word So as the things wee see were not made of things that doe appeare as the i Heb. 11. 13. Apostle saith to the Hebrewes that is were made of nothing By k Psal 33. 6. the Word of IEHOVAH as it is in the Psalmes the Heauens were made and by the breath of his Mouth all the host of them So it is in the 148. l Psal 148. 5. Psalme He commanded and they were created This appeareth euidently in the History of the Creation thorowout all the parts God m Gen. 1. 3. said Let there bee Light and there was Light And so in the rest God therefore needed not as silly men doe stuffe or matter to worke vpon hee needed not tooles or other instruments neyther vsed hee the ayde or helpe of any Assistant as the n Esay 40. 13. Prophet teacheth vs when hee cryeth out Who holpe the Spirit of IEHOVAH or as a man of his counsell gaue him Knowledge And this being against the course of nature and contrary to the beaten axiome of all Philosophie that of nothing it is impossible any thing should come is worthily made a fruit of Faith for men to beleeue the o Heb. 11. 3.
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
present doe I see with cheerfulnes freely offering vnto thee By this argument the r 2. Cor. 9. 7. Apostle exhorting to liberalitie willeth euery one to doe as he purposeth in his heart that is freely and of his owne accord determineth with himselfe For saith hee God loueth a cheerefull giuer And thereupon the Children of God are euery-where called A Å¿ Psal 110. 3. Cant. 6. 9. free-hearted people Whereunto the same Apostle there maketh griefe and necessitie to be contrarie Griefe when wee performe good duties heauily and with grudging not of a franke and readie minde Necessitie when wee doe them indeed but against our will onely because wee must needs doe so to saue our credit and reputation among men whereas otherwise wee would not doe them And so doth Peter also oppose these two 1. Pet. 5. 2. Of the other vertue we haue a notable Example in our Sauiour t Marke 3. 5. Christ who was angry and sorrie withall at the hardnesse of the Iewes hearts The contrarie whereof is vnaduised anger such as the Apostle speaketh of Iam. 1. 20. The wrath of man worketh not the Righteousnesse of God or that which God prescribeth For this Ionas is reproued of God Ionas 4. 9. And Ahab u 1. King 21. 4. taxed that he was discontented and angry because NABOTH would not let him haue his Vineyard The third affection is feare of offending in any thing which Salomon maketh the Badge of Gods Children Blessed x Pro. 28. 14. is the man that feareth alwayes And y 1. Pet. 1. 17. Peter doth exhort vs If yee call him Father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare The contrary is carnall securitie when a man runneth on in the hardnesse of his heart without Repentance for so Salomen doth there oppose it But he that hardeneth his heart shall fall into euill Thou saith z Rom. 2. 5. PAVL after thine hardnesse and heart that cannot repent heapest to thy selfe wrath against the Day of Wrath. And a Deut. 19. 19. Moses in Deuteronomie Take heed that there be not any among you that when he heareth the words of this curse blesse himselfe in his minde saying Peace shall be vnto me though I walke after the fantasie of mine owne heart So adding a drunken soule to a thirstie one Lastly our whole bodie and all the members of it ought holily to expresse the inward holinesse of our mind soule Ye are b 1. Cor. 6. 20. bought with a price therefore glorifie God in your body and in your spirits which are Gods present c Rom. 12. 1. your bodies a liuing Sacrifice holy and acceptable vnto God Giue your d Rom. 6. 19. members seruants vnto Righteousnesse in Holinesse The vnmarryed e 1. Cor. 7. 34. woman careth for the things of the Lord that she may bee holy both in body and in spirit And the Apostle f Heb. 10. 22. speaketh not onely of the sprinkling of our hearts from an euill conscience but of the washing of the body by the bloud of Christ with cleane water For this cause our Sauiour g Heb. 10. 5. Christ comming into the World saith Sacrifice and Oblation thou wouldest none of but a body thou hast fitted for me wherein to yeeld your absolute and perfect obedience that is better then all Sacrifice The contrary whereof is the dishonouring or defiling of our owne bodies wherof the Apostle speaketh Rom. 1. 24. And the giuing of our Members seruants vnto vncleannesse and to iniquitie to commit iniquitie Rom. 6 19. which is there opposed to the former of giuing themselues vnto Righteousnesse in Holinesse In this part of the Members of our bodie the senses first are to be acquainted with good things especially the sight and hearing Incline h Pro. 4. 20. thine eares vnto my words Blessed i Mat. 13. 16. are your eyes for they see and your eares for they heare The contrarie whereof is the abusing of them as our first k Gen. 3. Parents did Next is the Tongue for by it as the Apostle l Iam. 3. 9. saith blesse we God Of this it is said m Rom. 14. 11. Euery tongue shall giue thankes vnto God that euery n Phil. 2. 11. tongue may confesse that Iesus Christ is Lord vnto the glory of God the Father The contrary whereof is when the mouth speaketh vaine things as it is Psal 144. 8. To the tongue belongeth open profession of God and of all good duties Be readie o 1. Pet. 3. 15. alwayes to make profession to euery one that asketh of you an account of the faith which is in you p Rom. 10. 10. for with the mouth men make confession to saluation Ye q Exod 23. 13. shall make no mention of the names of other gods neither shall they be heard out of thy mouth Their r Psal 16. 4. sorrowes shall be multiplyed that endow another god I will not powre their burnt Offerings of bloud nor take their names in my lips And hither are to be referred all outward markes of this profession as in Gods seruice The calling vpon of his Name Bowing and kneeling Lifting vp of hands eyes c. as the people did Nehem. 8. 16. answering all Amen Amen with the lifting vp of their hands and stooped and bowed downe to IEHOVAH with their face to the ground ward In doing reuerence to Superiours Å¿ Leuit. 9. 32. vncouering our head and rising vp before them c. The contrary whereof is Open profession of wickednesse when a man need not to digge to finde out their sinnes as the Prophet speaketh Ier. 2. 34. they are so plaine and manifest vnto all or as it is in t Ezech. 24. 7. EZECHIEL When they set their sinne vpon the cliffe of the Rocke in the open face and view of the World and do not powre the same vpon the earth to couer it with dust loth it should be seene Such is that Esay 3. 10. The obstinacie of their face testifieth against them and they doe not conceale but vtter their sinne openly shamelesly and obstinately as Sodom whose impudencie of sinning was such and so audacious that the u Ier. 20. 16. Prophet saith of them God heard a cry in the morning and a shooting at noone day And IEREMIE x Ier. 2. 25. When I said Keepe thy foot from being vnshod and thy throte from being athirst thou saidst desperately No for I loue strange gods and them will I follow Againe y Ier. 18. 12. They say desperately We wil go after our own thoughts and euery one do after the fancie of our own wicked heart And hither Their errour which hold it lawfull to bee present at Idolatrous seruice keeping a mans Conscience to himselfe And where such beare themselues bold vpon the example of Naaman the Syrian 2. King 5. 17 18 let
them know that the place hath no such meaning as they would fasten vpon it but quite the coÌ„trarie which according to the Originall may truly be thus rendred For thy seruant will no more offer burnt Offerings and Sacrifice to other Gods but to Iehouah in this matter Iehouau be mercifull to thy seruant at my Lords going into the house of Rimmon to bow downe there and hee leaning vpon my hand that I also haue bowed downe in the house of Rimmon for my bowing downe in the houâ—e of Rimmon Iehouah now be mercifull to thy seruant in this matter So crauing pardon for his Idolatrie past with promise from thenceforth to serue God alone This Interpretation the faith and pietie of Naaman truly conuerted Luke 4. 27. the rule of Charitie the nature and proprietie of the Word being in the time past and not but where necessitie inforceth to be taken futurely the promise which hee himselfe maketh and the Prophets answere Goe in Peace doe strongly confirme also belong all markes and badges of Superstition or other sinne But what z Rom. 11. 4. saith the Scripture I haue rescrued to my selfe seuen thousand men that haue not bowed the knee to BAAL The a Exod. 32. 6. People sâ—te downe to eate and drinke before the Calfe which Aaron had made and rose vp to play So PAVL 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple euen of them that knew an Idoll was nothing in the World And God by his b Hosh 13. 2. Prophet threatneth ruine to those that kisse the Calues which Ieroboam had set vp Reu. 14. 9. 10. it is the Proclamation of an holy Angell sounded with a loud voyce If any man worship the Beast or his image and take a marke vpon his forehead or vpon his hand euen he shall drinke of the Wine of the wrath of God and be tormented with fire and brimstone The c Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance to pollute the Images of Siluer and the rich Ornaments of the Images of Gold and to cast them away as a menstruous cloth Hence shalt thou say vnto it Thirdly outward Actions come heere also to be reckoned which the Scripture commonly attributeth to the hands Clense d Iames 4. 8. your hands you Sinners c. It is many times called the doing e Ephes 6. 6. Heb. 13. 24. of the will of God sometimes the liuing f 1. Pet. 4. 2. according to his will The contrary whereof is the committing of grosse sinnes which the Apostle calleth To worke g 1. Pet. 4. 3. the will of the Gentiles to doe h Ephes 2. 3. the will of our flesh and of our thoughts IAMES i Iam. 1. 15. termeth it Sinne perfited and that though we doe it in ignorance not knowing or at the least not making it to bee a sinne which lesseneth the hainousnesse of the offence Therfore k 1. Tim. 1. 23. Paul professeth he did obtayne mercie notwithstanding he were a Blasphemer a Persecutor and an Oppressor because he did it ignorantly And Dauid l Psal 19. 13. prayeth Clense me from my secret sinnes But this kind of sinne is greater when our will is carryed contrarie to our vnderstanding to doe those things which wee know and are perswaded to be euill wherein notwithstanding a difference is to be held for if it bee through the ouer-ruling of the flesh and inordinate desires either for feare of present danger or by the bayte of some false appearing pleasure then is the sinne the lesse Hereof is that complaint the Apostle taketh vp Rom. 7. 19. I doe not the good I would but the euill which I would not that I doe But if it be in a presumption of Gods Mercie bearing our selues bold vpon the riches of his patience and forbearance that doth much increase the sinne whereupon in the Law m Num. 15. 30. it is commanded that the person that doth presumptuously should be cut off from amongst his people because hee hath despised the Word of IEHOVAH And that this wrong construction of the patience and long sufferance of God is the roote of all presumption the Wiseman teacheth Eccles 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the Children of men is fully set in them to doe euill And the Apostle Rom. 2. 4. Despisest thou the riches of his bountie c. not knowing that the bountie of God leadeth thee to Repentance But farre greater it is and commeth neere the top of all iniquitie when men doe willingly follow after sinne onely for their pleasure and because they will doe it which our Sauiour noteth in the Iewes Iohn 8. 43. The lusts of your father the Deuill you will or you loue to doe And of Ephraim the n Hos 5. 2. Prophet saith that willingly they went after the commandement of IEROBOAM A further thing that the Law of God requireth in the performance of holy Duties is that in them all whether the Actions bee inward or outward wee put forth our selues and the strength both of our soule and bodie to performe it with our whole force and might That Commandement wee haue Deut. 6. 5. Thou shalt loue IEHOVAH thy God with thy whole heart or minde and with thy whole soule and with thy whole strength Where vnder the word strength he noteth the whole power both of soule and bodie ioyned together as our Sauiour o Luke 10. 27. Mark 12. 30 doth interpret it vsing two words to expresse that one of strength namely might which more properly is referred to the bodie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the strength and power and spirit as it were of the whole soule both of the mind and will and therefore may not vnfitly bee translated the power of reason or of discourse PAVL is woont to call it The spirit of our p Ephes 4. 23. Be renewed in the spirit of your minde minde This the Apostle touching the soule exhorteth vs vnto when he saith Doing q Ephes 6. 6. the will of God from the soule r Col. 3. 23. Whatsoeuer you doe worke from the soule And of the body we haue our Sauiour Christs owne exhortation Luke 6. 23. Skippe and bee glad An Example Luke 10. 21. where he himselfe is said to reioyce in the spirit that is for very spirituall ioy and gladnesse expressed by some bodily gesture to breake forth into that Thankesgiuing that followeth in that place So Å¿ Exod. 39. 19. Moses in a holy zeale flang the Tables of Stone away The contrarie whereof in the former the Prophet Ezechiel toucheth once or twice in the Enemies of Gods Church that with the ioy of their whole heart and from their verie soule reioyced to doe them mischiefe t Ezech. 25. 15. Because the Philistims wrought vengeance spoiling from their soule u Ezech. 36.
Thus it is said of t Exod. 18. 7. Moses that he went out to meete his father in Law and did obeysance and kissed him and each asked other of his wel-fare And of u Ruth 2. 4. Boaz that he comming from Bethlehem to his Reapers said vnto them IEHOVAH be with you And they said vnto him IEHOVAH blesse thee The contrarie whereof is preferring our selues before them Let x Philip. 2. 3. nothing bee done through contention or vaine glorie but in meeknesse of minde let euery man esteeme other better then himselfe Secondly To doe good to all but chiefly to such as doing of good to all but chiefly to such as by the bond of nature or profession of the same faith are more neerly linked to vs. by the bond of Nature or profession of the same faith are more neerely linked to vs. If y 1. Tim. 5. 8. any prouide not for his owne especially those of his owne house he is worse then an Infidell z Gal. 6. 10. Let vs worke that that is good to all but especially to those of the Houshold of Faith Lastly the due respect wee are to haue vnto our selues is First To maintaine our honest credit as the Apostle doth exhort a Phil. 4. 8. Whatsoeuer things are of good report if And lastly towards our selues The mayntayning of our honest credit there be any vertue or if there be any prayse thinke on these things The contrary whereof is the obscuring of Gods Graces in vs by our dissolute and carelesse life So did the foolish Virgins that b Mat. 25. 2. 16. tooke not Oyle with them in their Lamps and he c Mat. 25. 16. 18 that hauing receiued one Talent went and digged in the ground and hid his Masters money Secondly A sober esteeming of the Graces wee haue and sober esteeming of the graces wee haue receiued receiued neither arrogating that wee haue not or boasting of that we haue The contrarie whereof is an ouer-cōceit of our selues d Rom. 12 3. Paul to the Romans in one sentence hath them both For I say through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that hee vnderstand according to sobrietie as God hath dealt to euery one the measure of faith CHAP. X. Of the sixth Commandement AMong the generall Duties of Loue those The generall Duties of Loue are those that are without respect of degree and respect the person or the good things belonging to the person Person as Mercie and Chastitie Mercie is of the Duties that touch the preseruation of ones person are the greatest that touch the preseruation of ones person that is to say of his life health or safetie both of soule and bodie which is the summe of the sixth Commandement comprehended by our Sauiour Christ vnder the name of Mercie Mat. 23. 23. The safetie of the Soule by seeking to winne them to God and to all goodnesse Euen as I saith the e 1. Cor. 10. 33. Apostle please all men in all things not seeking mine owne profit but the profit of many that they might be saued And this is principally performed First By incouraging them in godlinesse as that good man f Acts 11. 23. Barnabas did Who when he was come to Antiochia and had seene the grace of God was glad and exhorted all that with purpose of heart they would cleane vnto the Lord. Whence commeth that Apostolicall speech Heb. 10. 24. Let vs consider one another to prouoke vnto loue and to good workes whereunto it much auaileth by our owne example to goe before them when our g Mat. 5. 16. light so shineth in the eyes of men that they may see our good workes and glorifie our Father which is in Heauen The contrarie whereof are scandals or the giuing of any offence either in life or doctrine Woe h Mat. 28. 7. be to the World because of offences it is necessary that offences should come but woe to them by whom they come Giue i 1. Cor. 10. 32. no offence neither to the lewes nor Gentiles nor to the Church of God k 1. Cor. 8. 13. If meate offend my Brother I will not eate flesh whilest I liue that I may not offend my Brother It l Rom. 14. 21. is not good to eate flesh nor to drinke wine nor to doe any thing whereby thy Brother stumbleth or is offended or is made weake Secondly Admonishing and rebuking them when they offend We m 1. Thes 5. 14 desire you Brethren admonish them that are vnruly comfort the feeble-minded beare with the weake be patient towards all men n Leuit. 19. 17. Thou shalt not hate thy Brother in thy heart but thou shalt plainly rebuke thy Neighbour and suffer him not to sinne Haue o Iude verse 22. 23. compassion of some in putting difference and other saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh Brethren p Gal. 6. 1. if a man bee fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy selfe lest thou also bee tempted The contrary whereof is the disclosing of mens secret sinnes especially such as are committed of infirmitie If q Mat. 18. 15. thy Brother sinne against thee goe and rebuke him betweene him and thee alone He r Pro. 11 13. walketh as a slanderer that discloseth a secret but hee that is true of spirit concealeth a maner But if for all our admonitions they amend not wee are then to make their fault knowne to others that may reforme them following the Example of ſ Gen. 37. 3. IOSEPH who brought vnto his Father the euill behauiour and demeanour of his Brethren and of those of the house of Cloe t 1. Cor. 1. 11. of whom the Apostle saith It hath beene declared vnto me my Brethren of you by them that are of the house of CLOE that there are contentions among you And this coūsell our Sauiour giueth vs Mat. 18. 16. If hee heare not thee take with thee one or two that by the mouth of two or three Witnesses euery word may be confirmed The Duties that concerne the bodie are of two sorts the first to prouide by all meanes for mens safetie for which cause the Israelites were u Deut. 22. 8◠commanded to make Battlements vpon their houses lest any falling from the top they should bee guiltie of bloud The contrarie whereof is Murder Man-slaughter and the procuring of ones death any way Hee x Gen. 9. 7. that sheadeth the bloud of a man by man shall his bloud be shed for in the Image of God made he man Secondly Fighting beating mayming c. When y Leuit. 24. 19 20. a man maymeth his fellow as hee doth so it shall it bee done to
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.
pronouncing against vs the iudgement and condemnation f Rom. 3. 9. due vnto sin to driue vs to seeke Righteousnesse and thereby Saluation in another that is to say in Christ For Christ is the end of the Law for Righteousnesse to euery one that beleeueth Rom. 10. 4. So g Gal. 3. 22 23 24. The Law shutteth all men vnder sinne not that they should perish but that the promise by Faith in Iesus Christ might be giuen to those that beleeue And thus are wee led by the hand to the second part of this most holy Doctrine the Doctrine concerning Christ and the ioyfull and glad tydings of Saluation in and through him In speaking of Christ we are to handle both his Person Immanuel God with vs is in one person and his Office And first his Person In regard wherof the Scripture giueth him the Name of h Esay 7. 14. Mat. 1. 23. Immanuel God with vs or God-man The true Iehouah Coessentiall and Consubstantiall with the Father and the holy Spirit true man of our very nature and substance Wherefore in his Person are to be considered First The two distinct natures Secondly The vnion of them into one Christ The two distinct natures the Sonne of God Samosetanus held that Christ was not before hee tooke flesh Patropassians held that the Father tooke flesh and suffered are his Deitie and Humanitie his God-head or Diuine Nature being not the Person of the Father who was not incarnate nor of the Holy Ghost but of the Sonne as it is confessed by all as many as admit the distinction of persons and euident by the Scripture Gal. 4. 4. When the fulnesse of time came God sent downe his Sonne made of a woman c. Iohn 3. 16. God so loued the World that hee gaue his onely begotten Sonne c. This is also the confession of PETER Mat. 16. 16. Thou art the Sonne of the Liuing God and infinite other places Whatsoeuer therefore is disputed before concerning the God-head of the Sonne and his eternall Deitie falleth into this Man Christ Iesus And this nature doth of it selfe make a person supporting and holding vp the Manhood that wholy is subsisteth in the person of the God-head Wherefore that which is said Iohn 1. 14. The Word became flesh is expounded Heb. 2. 16. to be by taking it to his God-head therein to haue the being and subsistence and of the same to be supported and holden vp for euer The other nature is his Humanitie and very man Marcian and Valentinus taught that Christ tooke his bodie from Heauen and passed thorow the Virgin as water thorow a Pipe or that he tooke it out of the Ayre and so denyed the truth of his humane nature in that hee was perfect man of the very flesh of Marie So we reade Rom. 1. 3 Made of the Seed of DAVID according to the flesh that is his humane nature and Heb. 2. 16. He tooke not to his Godhead the nature of Angels but the Seed of ABRAHAM Againe Galat. 4. 4. he is said to be made of a woman the Preposition of noting her very substance and flesh And this is it that was prophecied long before that i Gen. 3. 15. the seed of the woman should tread downe the head of the Serpent And that k Psal 132. 11. Acts 2. 30. of the fruit of DAVIDS Loynes God would rayse vp Christ as touching the flesh Wherefore to make this more manifest he is called Shilo that is the After-birth of IVDA Gen. 49. 10. and is said to haue opened the Virgins wombe Luke 2. 23. Hee was therefore made of the Seed of Dauid and was a Plant of the Roote of Iesse a perfect man consisting as all other men doe of a bodie and soule indued with the faculties of vnderstanding and will That hee had a bodie it is plaine Heb. 10. 5. A bodie thou hast fitted for mee That it was a true bodie flesh and bones appeareth Luke 24. 39 euen after his Resurrection See mine hands and my feete for it is I my selfe handle mee and see for a Spirit hath not flesh and bones as ye behold me to haue Of his soule l Mat. 26. 38. the Holy Ghost saith His Apollinaris thought that Christ tooke a bodie onely and not a soule but that his God-head stood in stead of a soule soule was heauie vnto death And hee himselfe Father m Luke 22. 46. into thy hands I commit my spirit And when he had said so he dyed Now this could not possibly fall into the God-head which is not subiect to any passion was not nor could not be seuered from the bodie seeing it is euery-where Therefore it must needs be meant of that part of mans nature which properly wee terme the soule According whereunto he attributeth Monothelites which hold there was but one will in Christ vnto himselfe a will and that distinct from the will of his Father Not n Mat. 26. 39. as I will but as thou wilt So he is said to haue an Vnderstanding Luke 2. 47. They maruailed at his answeres and at his vnderstanding And in both these parts was he subiect to o Heb. 4. 15. 2. 14. all humane frailties and imperfections without sinne In his bodie to p Mat. 4. 2. hunger q Mar. 4. 38. sleepe r Iohn 4. 6. wearinesse Å¿ Marke 3. 9. wringing t Iohn 20. 25. 19. 37 38. piercing wounding and death it selfe u Luke 2. 52. growing in height and stature as other mens bodies grow finite and circumscribed Vbiquists that would haue his bodie to be euery-where Papists that would haue it to be in many places at once in place that when hee was in one hee was not in another but x Iohn 20. 19. remooued from place to place being y Mark 16. 19. Acts 1. 9. Luke 21. 27. taken vp and corporally ascending into Heauen from z Mat. 25. 31. Acts 1. 11. whence hee shall corporally come downe againe In his minde he was subiect to ignorance of some things but not sinfull ignorance for he grew a Luke 2. 52. and increased by degrees in Wisdome b Heb. 5. 8. He learned obedience by the things hee suffered yea of some things hee had no knowledge at all as it may be probably gathered out of Mar. 11. he had not c Mar. 11. 13. of the Fig Tree whether it had any fruit or no d Mar. 13. 32. of the day houre of Iudgement in his soule hee was subiect to all kinde of naturall passions e Iohn 11. 4 35 not sinfull loue f Heb. 5 7. feare g Mar 3. 5. griefe anger h Mat. 9. 36. 14 14. pittie i Iohn 11. 15. ioy k Mar. 10. 14. indignation l Iohn 11. 33. trouble of heart m Mat. 8. 10. Mar. 6. 6. wondering n Iohn 11. 27. perplexitie
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much
childrens bodies are not able to beare the other And here a three-fold Ceremonie is to bee obserued First The sprinkling secondly The lying as it were vnder the water thirdly The rising out of it all which the Apostle noteth Rom. 6. 3 4. The grace signified is our incorporating into Christ And therefore it is called i Tit. 3. 5. According to his mercie he hath saued vs by the Lauer of Regeneration The Lauer or Sacrament of Regeneration and thereupon wee are said in Baptisme k Gal. 3. 27. As many of you as are baptized into Christ haue put on Christ to put on Christ Whereof followeth First That it is the first Sacrament of the Church as birth is the first beginning of our life Secondly Children of beleeuing Catabaptists that denie the baptisme of Children parents in that they are members of the Church and partakers of the Couenant cannot bee shut from Baptisme which is the Sacrament thereof no more than they might from Circumcision Wherefore our Sauiour l Mark 10. 14. saith Suffer little children to come vnto me for vnto such belongeth the Kingdome of God Thirdly that is to bee done The Donatists and Nouatians that hold Rebaptization The Papists teach that Baptisme hath onely force to purge sinnes past The Nouatians denie forgiuenesse of sinnes to them that fell after Baptisme but once only as men are borne but once yet it assureth vs of our vnion with Christ not once but all the dayes of our life and testifieth the forgiuenesse of all sinnes past present or to come And therefore is said to saue vs 1. Pet. 3. 2. Fourthly Hereupon wee are said to be baptized into the name of the m Math. 28. 29 Father and of the Sonne and of the Holy Ghost because by Baptisme we being consecrate to God are ioyned to him to beare his name as the wife beareth the name of her husband Fiftly It is a Sacrament also of our vniting into the Church Therefore n Gal. 3. 27. Paul after he had said As many of you as are baptized into Christ haue put on Christ immediately addeth For all you are one in Christ Iesus Sixtly Being a seale of Regeneration consequently it sealeth vp the fruits thereof Iustification and Sanctification Hee hath saued vs saith o Tit. 3. 5 6 7. PAVL by the Lauer of Regeneration and of the renewing of the holy Spirit which hee hath shed forth vpon vs richly through Iesus Christ our Sauiour That beeing iustified by his grace wee might be made heires in hope of euerlasting life A seale it is of Iustification in this sort first Of the hiding and couering of sinnes by the couering of the childes face with water Secondly of Christs accomplishment of the Law making vs righteous by the water washing and making cleane the Bodie It is a seale of Sanctification thus First The water lying vpon the childes face declareth that the old Adam in the baptized person is buried with Christ our Sauiour Secondly As after the water shed from the Bodie the Bodie appeareth white and cleane so doe wee rise and appeare in newnesse of life and hereof it is called a p Mark 1. 3. Sacrament of Repentance Iohn baptized in the Wildernes and preached the baptisme of Repentance vnto the forgiuenesse of sinnes Matth. 3. 11. I baptize you with water vnto Repentance The forme whereof is thus or to this effect I baptize thee in the name of the Father and of the Sonne and of the holy Ghost All these vses both for Iustification and Sanctification and the distinct parts of euery one the Apostle notably setteth forth Rom. 6. 3 4 5 6. Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his Death Wee are buried then with him by Baptisme into his Death that like as Christ was raysed from the dead vnto the glorie of the Father so also wee should walke in newnesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the bodie of Sinne might be destroyed that henceforth wee should not serue Sin The forme of Baptisme which the Minister is here to vse is this q Matth. 28. 19 I baptize thee in the name of the Father and of the Sonne and of the holy Ghost The Lords Supper is a receyuing of Bread and Wine to assure our growing vp in Christ where the outward signe is double as before in Baptisme The Lords Supper is a feeding with Bread and Wine First The matter both r Matth. 26. 26 27. bread Papists by their Doctrine of Transubstantiation take away the signes in the Supper and wine of which Elements God made choyce because they are the chiefest meanes of nourishment And of them both to shew how plentifull and assured a Redemption we haue in Christ The kind of Bread must bee The Popish Wafer-cakes ordinarie Bread according as our Sauiour Christ tooke such as was vsed at the common table at that time Secondly The action which is the Ministers breaking of bread and powring forth The Superstition of the Papists which will haue it thrust into their mouthes of wine with his deliuering of them both and the peoples receyuing of them Matth. 26. 26 27. As they did eate Iesus tooke Bread and when he had blessed he brake it and gaue it to his Disciples and said Take eate c. Also he tooke the Cup and when he had giuen thankes he gaue it to them saying Drinke c. And of this Wine all are to The sacriledge of Poperie robbing the people of the vse of the Cup. Their priuate and Corner-Masses drinke aswell the people as the Minister so expresly prouided Matth. 26. 27. Drinke yee all of this which is more than he said of the Bread The graces signified are our growing vp in Christ to assure our continuance in the Couenant wherein is noted our continuance in him with increase and consequently iustification and holinesse of life for in the elements themselues the Bread and Wine set before vs the Bodie and Bloud of Christ Matth. 26. 26 27 28. He brake the Bread and said Take eate this is my Bodie Also he tooke the Cup and said Drinke yee all of it for this is my bloud of the New Testament that is shed for many Their nourishing of our Bodies signifie his spirituall feeding of our Soules 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit which quickneth and putteth life into vs. In the Actions the Bread broken before our eyes doth represent Passion and sufferings 1. Cor. 11. 24. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Matth. 23. 38. Behold your house is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto you desolate That is most certainely shall be left and that shortly He tooke
the Bread and brake it and said Take eate This is my bodie which is broken for you By broken meaning the tearing brusing and tormenting both of his soule and bodie as it is also taken Esay 53. 5. which here he vttereth in the present time for the certainety of that which should anon follow The Wine powred out represented his Bloud trickling and streaming downe of all parts of him to the ground Matth. 26. 28. This is my bloud of the New Testament which is that is to say shall certainely and that anon be shed for many The Ministers deliuering of Bread Wine signifieth Gods giuing of Christ to all beleeuers our taking of Bread and Wine the apprehending of Christ by faith and applying him to our selues Matth. 26. 26 27 28. He gaue the Bread to his Disciples and said Take eat this is my Bodie Our eating and drinking of the Bread and Wine the continuance and increase in that holy vnion and fellowship which wee haue with him 1. Cor. 10. 16. The Cup of blessing which wee blesse is it not the Communion of the bloud of Christ The Bread which we breake is it not the Communion of the bodie of Christ Eating all of one Bread and drinking of one Cup signifieth the vnitie of Christs mysticall Bodie whereof wee are all members 1. Cor. 10. 17. Because it is one Bread wee that are many are one Bodie for wee all partake of one Bread And therefore it is also a Sacrament of loue for testification whereof the first times of the Church had their solemne Banquets which they called t Iude ver 12. Loue-feasts annexed to it till the same growing into abuse the Apostle by his authoritie did abolish them 1. Cor. 11. 20 21 22. But here ariseth a great and difficult question whether the Bread and Wine remaine after the consecration I say it doth for First it were else no Sacrament if there be no signe left of a thing signified Secondly It ouerthroweth the truth of CHRISTS humane nature to make it in many places at once to bee inuisible without colour or accidents All which must bee admitted if CHRISTS very flesh be there Thirdly It is contrarie to the expresse authoritie of the SCRIPTVRE which saith u Acts 3. 21. Heauen must contayne him till the time of the restoring of all things Fourthly If the bread be Christ then in the first Institution there were two Christs one that gaue the bread for that Christ himselfe did another that was giuen And as he which is Truth it selfe saith This is my body So he x Luke 22. 10. saith that the Cup is the New Testament which must needs be vnderstood figuratiuely for the Wine to bee a seale of the New Testament as Baptisme is called The new y Titus 3. 5. birth and washing z Acts 22. 16. of sinnes And the like is commonly to bee seene in the Old Testament as wee heard before of Circumcision and the Paschall Lambe which gaue occasion to our Sauiour Christ speaking by the same Spirit to vse the same course of figuratiue and borrowed speeches being oftentimes more lightsome then the other and better fitting the nature of a Sacrament and that neere coniunction which is betweene the signe the thing signified Christ himselfe being indeed and truely giuen in the Sacrament but spiritually by Faith not in a carnall or fleshly manner The forme which the Minister is here to vse is in deliuery of the Bread a 1. Cor. 11. 24. Take yee eat yee This is my Bodie which is giuen for you Doe this in remembrance of mee In deliuerie of the Cup b Mat. 26. 27 28 1. Cor. 11. 25. Drinke yee all of this for this is my bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as yee shall drinke it in remembrance of me These are the The Papists dreame of fiue other Sacraments Matrimonie Orders Penance Confirmation and Extreme Vnction whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word The other three haue foundation in the Word but not for any Sacraments for touching Matrimonie and Penance neither of them are Ceremonies but Matrimonie a morall dutie Penance as they call it the grace it selfe promised in the Gospell In Orders or Imposition of hands there is indeed a Ceremonie but neither common to the whole Church nor instituted for the assurance of our Reconciliation with God in Christ which is the end and the nature of all Sacraments The reason of the Papists to make Matrimonie a Sacrament for that the Apostle Ephes 5. 32. saith This is a great Mysterie which the old Interpreter translateth This is a great Sacrament is ridiculous for First Paul saith Mysterie onely And if as oft not onely as the word Mysterie is vsed but as the old Interpreter translateth the same Sacrament wee should forthwith haue a new Sacrament there would be no end of Sacraments Then the calling of the Gentiles must bee a Sacrament then the Will of God must be a Sacrament and many moe for so the old Interpreter translateth this word Ephes 1. 9. and 3. 9. and Colos 1. 27. Secondly Paul in that place to the Ephesians doth plainly expound himselfe vnder the name of Mysterie to comprehend not the coniunction of man and wife but the spirituall Coniunction which is betweene Christ and his Church To speake nothing how fond is it to make that a Sacrament which is the Ordinance of God not for his Church onely but for those which are without and which they themselues by their doctrine barre their holy Shauelings from two Sacraments and all the Sacraments that are of perpetuall vse in the Church of GOD for the strengthening of our Faith For first these are onely commanded Mat. 28. 19. Go baptize all Nations Mat. 26. 27 28. Take eate c. Drinke ye all of this Secondly By them all the graces of Regeneration are perfectly assured and sealed vp vnto vs. In Baptisme our first entrance and ingraffing into Christ In the Supper our continuāce growing vp in him And that is it that the Apostle meaneth when hee saith that by those two wee partake of whole Christ his Bodie and Spirit 1. Cor. 12. 13 14. By one Spirit we haue all beene baptized into one Bodie there is our incorporating and beene all made to drinke into one Spirit that quickeneth and keepeth life within vs there is the increase and growing vp in Christ Thirdly The same Sacraments haue beene in substance to all Gods people from the beginning of the World and neuer any more 1. Cor. 10. 1 2 3 4. Now I would not haue you ignorant Brethren that all our Fathers were vnder the Cloud and all passed thorow the Sea and all were baptized comming vnto MOSES with the Cloud and with the Sea And all did eat the same Spirituall meat and did all drinke the same Spirituall drinke
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
doth attribute to the vertue of his Resurrection whereat because the Glorie of his Kingdome did actually beginne though the efficacie thereof were euer since the fall of Adam it selfe obtayneth the name of the Kingdome m Mat. 16. 28. of the Sonne of Man being the ground-worke and foundation of our n 1. Pet. 1. 3. Regeneration o Rom. 4. 24. Iustification p Rom. 6. ◠5. Sanctification and q 1. Cor. 15 20. 1. Thess 4. 14. rising from the dead yea and of the r 1. Pet. 3. 21. The day of his rising sauing of our soules as in the particulars hereafter shall be seene A worthy fruit indeed of our Sauiours Resurrection and no doubt I may truely say a greater and a more noble worke then the first Creation whereupon the Day wherein hee arose and renewed the World againe being the ſ Mat. 28. 1. Marke 16. 9. Luke 24. 1. Iohn 20. 1. first day of the Creation which the Scripture is wont to call The first day of the weeke because it beganne next after the Iewes Sabbath is in perpetuall memorie of that benefit become the Day which wee Christians doe keepe holy the Day being changed but not a Day of rest abolished And that the Day was so changed is easie to be proued which was the first day of the Creation is an euerlasting remembrance of that benefit come in the place of the Sabbath out of the Scriptures for first on this Day the Apostles t Iohn 2. 19 26. Acts 2. 1. kept their solemne Assemblies and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation-meetings on this Day they came together to x Acts 16 13. Praier y Acts 20. 7. preaching of the Word breaking of bread c. on this Day were z 1. Cor. 16. 2. collections and gatherings for the poore And * Reuel 1. 10. Iohn on this Day gaue himselfe in a speciall manner to spirituall Meditations Paul a Acts 20. ◠7. likewise hauing election of seuen whole daies wherein he abode at Troas made onely choice of this Secondly Our Sauiour Christ himselfe gaue testimonie to this Day gracing it with his b Marke 16. 1◠Luke 24. 21. Iohn 20. 19 26. apparitions c Acts 2. 1. distributions of the Holy Ghost c. For the d Leu. 23. 15 16 Feast of Pentecost fell alwaies vpon this first Day of the weeke But you will say We reade no where of any Commandement giuen for such an alteration Neither is it necessary the constant practice of Christ and his Apostles and of the Churches then generally without exception is a rule to binde all Ages in perpetuitie seeing the Apostles did nothing of their owne heads but as they were taught of Christ during those fortie daies that he abode with them after his Resurrection And yet if a Commandement were needfull is not that an expresse Commandement 1. Cor. 16. 2. Touching the gathering for the Saints as I haue appointed in the Churches of Galatia so also doe yee Euery first Day of the weeke let euery one lay aside c. which is a speciall dutie of the Sabbath Day I verily thinke the Psalmist so long before pointed at it when he saith e Psal 118. 24. This same Day wherein Christ the Stone which the builders refused is by his rising from the dead become the head of the corner f Psal 102. 19. Prince of a new created people and Lord of the g Heb. 2. 5. c. World to come IEHOVAH hath made that is to say magnified and made famous to be celebrated with Prayses Thankes giuings in his Church for euer As the word made is taken 1. Sam. 12. 6. Esay 43. 7. and in diuers other places And what maruell though the Day suffered a change when the whole World it selfe was changed This besides the change of the Day it selfe brought and with it two other notable changes also First Of the name from the Sabbath to bee called called the Lords Day by a greater and more honourable Title h Reuel 1. 10. The Lords Day consecrated to his Seruice So as the very name is become a Badge of our Christian and holy Profession seuering vs from Iewes Turkes and other Enemies to the Name of Christ Neither shall you finde in all the New Testament that the Day which the Churches celebrate was at any time after Christs Ascension called The Sabbath Day Secondly In that it beginneth not on the Euening of beginning when he arose and began to renew the World the Day before as the Iewish Sabbaths did but at the dawning of the Day when i Marke 16. 9. Iohn 20. 1. our Sauiour beganne the worke of his Resurrection Now that the Day which wee are to sanctifie beginneth at that time is made good by the practice of Saint Paul who tarrying at Troas seuen whole dayes preached vpon this Day and continue in his Sermon vnto midnight spent the rest of the night in holy conference vnto the dawning of the day and then departed Act. 20. 7 11. Proceed wee now to the rest that followeth concerning This great worke hath two parts Regeneration and Saluation the excellencie of Christs Kingdom The beginning whe 〈…〉 Regeneration by his Spirit the fruits or qualities whereunto we are regenerate Wisdome Righteousnesse and Sanctification The end and accomplishment Happinesse and Immortalitie for so our Sauiour teacheth Iohn 3. 3 5. Vnlesse a man bee borne againe hee cannot see or enter into the Kingdome of God Regeneration being first and the ground-worke of Regeneration is the rest we are to see what Regeneration is I define it to bee our spirituall incorporating into Christ betweene which and the worke of Sanctification the difference lyeth plaine for as Creation is distinguished from the qualities wherein men were created so is this Now Creation from the qualities whereunto wee are regenerate And as Generation is one thing and the corruption that Parents beget vs in another so is our New birth one thing and the Holinesse or Sanctification which we haue thereby another This appeareth manifestly 1. Iohn 5. 8. where Spirit Water Bloud that is to say Regeneration Iustification Sanctification are distinguished And 1. Iohn 3. 1 2 3. where purifying of our selues is made an effect of being the sonnes of God So our Sauiour saith Iohn 3. 6. That which is borne of the Spirit whereby he meaneth our part regenerate is Spirit that is to say wholy spirituall holy and sanctified As that which is borne of the flesh meaning all of vs by fleshly Generation is flesh that is to say carnall in euery part and in all the powers both of bodie and soule impure and vncleane and subiect to the wrath of God Peter also when he saith a 1. Pet. 1. 22 23. Hauing your soules purified by obeying of the Truth through the Spirit vnto brotherly loue without hypocrisie from a pure heart loue one
another feruently being borne againe c. maketh a difference betweene these three Regeneration Sanctification and the fruits thereof in louing one another This is yet more euident in that Regeneration is that which b Iohn 1. 12 13 maketh vs the sonnes of God but c Ro. 8 9 10 11 Sanctification is the worke of Gods Spirit when 〈◊〉 once his sonnes although these things in time cannot bee seuered but in order and nature onely I make therefore Regeneration to be the whole work of our being in Christ and the meanes of those two notable Graces that wee haue from him Iustification and Sanctification as Generation is the meanes of that corruption that from our fleshly Parents commeth downe vpon vs so our Sauiour taketh it in the d Iohn 3. 3. place before named propounding this as the summe of Christianitie Vnlesse a man bee borne againe hee cannot see the Kingdom of God And this Regeneration is indeed a great and a wonderfull worke of God a Miracle of all Miracles and the onely Miracle which now adayes hee worketh ordinarily in his Church raising men from death to life a more excellent life then we lost in Adam whereupon it is called A quickening Ephes 2. 5. To proceed then to the opening of the former definition First The worke of Regeneration is altogether heauenly o. ◠spirituall and spirituall as in Generation all things are fleshly and carnall whereupon it is called The Seed of God 1. Iohn 3. 9. This deceiued that great Doctor Nicodemus that when our Sauiour taught him Vnlesse a man be borne againe he cannot see the Kingdome of God he answered How e Iohn 3. 4. can this bee Can a man that is old enter into his Mothers wombe and bee borne againe Not vnderstanding that all things heere are spirituall The begetter not a man as our Parents according to the flesh are but the Spirit of God himselfe That f Iohn 3. 6. which is borne of the Spirit is Spirit g Iohn 1. 13. which are not borne of bloud nor of the will of man but of GOD. h 1. Cor. 12. 13. By one Spirit wee are of the will of the flesh all baptized into one Bodie c. The seed wherewith wee are begotten is the i 1. Iohn 3. 9. seed of God not corruptible but immortall the worke it selfe spirituall For that which is borne of the Spirit is Spirit Iohn 3. 6. And thus doth the Apostle 1. Cor. 15. 45. compare our heauenly and spirituall condition that wee haue by Christ opposing it to that wee had in Adam who though he were made perfectly holy yet was made onely naturall The first man ADAM was made a liuing soule or a naturall person the last ADAM was made a quickening Spirit Againe k Verse 49. Such as the earthly one is such also are those that are earthly and such as the heauenly one is such also are those that are heauenly And as we beare the Image of the earthly one so shall wee beare the Image of the heauenly one Secondly I note the dignitie of those that GOD incorporating into Christ vouchsafeth the honour of a new Birth vnto that it is a translating of them from the rotten stocke of their Parents according to the flesh and an in graffing of them into the noble Stocke of his Sonne Christ Iesus that as we are of one fleshly mould and substance with our Parents so are we spiritually of one nature and substance with Christ and are truely and indeed but in a heauenly and spirituall manner bone of his bones and flesh of his flesh as the Apostle saith By l 1. Cor. 12. 13. one Spirit wee all are baptized into one Bodie and are made to drinke into one Spirit that is are incorporate into Christ and made partakers of his whole person both of his bodie and soule And hereupon wee are said to bee m 2. Cor. 5. 17. in Christ to n Gal. 3. 27. put on Christ that o Ephes 3. 17. Christ dwelleth in vs and that wee are his p Heb. 3. 6. House and q 2. Cor. 6. 16. Temples c. This neere coniunction our Sauiour expresseth by the similitude of a Vine and the branches Iohn 15. 1 2. The Apostle of a Bodie and the members 1. Cor. 12. 12. and againe of a man and wife in wedlocke Ephes 5. 23. The husband is the wiues head as Christ is the head of the Church Thus the Prophet also speaketh Hosh 2. 18. I will espouse thee to be mine for euer The Song of Salomon and the fiue fortieth Psalme are wholly spēt in the celebrating of this spirituall Marriage And Ezechiel in his sixteenth Chapter doth notably declare it from the eighth Verse vnto the foureteenth I stretched the wing of my garment ouer thee taking there for my Wife and being thy Husband and Redeemer I couered thy nakednesse and sware and entred into a Couenant with thee that thou mightest be mine I washed thee with water and washed away the abundance of bloud from thee and anoynted thee with Oyle as great Princes were wont to haue their Wiues to bee before they came together meaning the anointing of the Spirit whereby shee was regenerate and restored to her beautie To conclude saith hee I clothed thee with broydered worke and shod thee with Badgers skinnes and I girded thee about with fine Linnen and couered thee with Silke I decked thee also with Ornaments and I put Bracelets vpon thy hands and a Chaine on thy necke and I put a Frontlet vpon thy face and Earings in thine eares and a beautifull Crowne vpon thine head that is I gaue thee all things both for necessitie and delight crowned thee with beautie and great honour and made thee a Queene by thy match with me The man thus borne againe or so much of him as is regenerate is called r 1. Cor. 5. 5. Gal. 5. 17. Spirit A ſ Ephes 4. 24. Col. 3. 20. new man or a man new created The t Rom. 7. 22 25. minde The u Rom. 7. 22. Ephes 3. 16. inner man The Spirit principally in regard of the Authour and Efficient of it the Spirit of God and of that whole heauenly and spirituall worke whereof wee heard before A man new created to shew both the excellencie and difficultie of the worke the excellencie as being all cast into a new mould that our fleshlinesse may bee put off the difficultie in that it is no lesse a piece of worke then to make the World againe that so wee may learne to ascribe the Glorie of it vnto God alone For x Psal 100. 3. he hath made vs and we haue not made our selues to be his flocke and the sheepe of his pasture And as the Apostle saith to the y Ephes 1. 10. Ephesians Wee are his workmanship created in Christ Iesus vnto good workes Lastly Because in our m 〈…〉 e and inward parts this
17. 21. That all may be one as thou Father in me and I in thee that they also may be one in vs. And by reason of this vnion which the members haue with the head and euery member one with another it is that the whole bodie that is to say Christ himselfe the Head and all the Church which are his members are called n 1. Cor. 11. 12. Christ as we heard before And so taking Christ together with his Elect the Catholike Church is called The Mother of the Spouse himselfe Cant. 8. 2. and the Church that is all the Elect his Sister Cant. 4 9. and 8. 8. The third thing is Adoption or the making of vs the we become children by Adoption sonnes of God by grace being regenerate and borne againe in Christ who is the Sonne of God by nature as it is said o Iohn 1. 12. 13 To them that receyued him hee gaue this dignitie to bee the sonnes of God p Gal. 3. 17. for all of you are the sonnes of God by faith in Christ Iesus q Gal. 4. 4. When the fulnesse of time came God sent forth his Sonne c. that wee might receiue the Adoption Fourthly Beeing one with Christ wee also haue his and haue his Spirit to be ours Spirit to bee ours for if any man haue not the Spirit of Christ the same is not his Rom. 8. 9. Because yee are sons saith the Apostle Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father And hereupon the Spirit of Christ whom we receiue is called The Spirit of Adoption Rom. 8. 15. Now let vs in a few words recapitulate the summe of all we are to know concerning Regeneration for so we shall make a better passage to that which followeth First It is a meere r Psal 102. 18. Esay 65. 18. Bâ—t â—e glad c. yee whom I create Eph. 2. 10. Gal. 6. 15. Creation God findeth no more matter to worke vpon for the making of a man anew then when he made that lumpe whereof heauen earth were framed Secondly the manner of this Creation is by a new birth when a hollow person one as emptie and voyd of heart as the hollow of a tree is of substance is made to haue a heart and a wild Asse-Colt borne a man by spirituall Regeneration as Tsophar speaketh Iob 11. 12. A maruailous a strange birth wherin there is no more matter to beget him of then there is in the hollow of a tree to fetch out heart of Oke Thirdly Therefore this Birth is not naturall as parents beget their children but legall as Iechonias begat Salathiel whether hee adopted him or rather that as next of DAVIDS line without adoption he succeeded in the gouernement But howsoeuer it were in the case of Salathiel we speake of that which is adoptiue Fourthly There is a difference of this Adoption from all other for men adopt children when themselues are childlesse God hauing a Son of his own adopteth vs vnto him therfore all Adoption Å¿ Eph. 1. 15. is in through Christ Fiftly Because GOD was purposed to bring many children this way vnto glorie it pleased him to found a most noble Incorporation whereof all other bodies politique are but counterfait Of this Incorporation Christ God and man is the Head all beeing adopted by him and incorporated into him the members are euerie one Kings and Priests two of the most sacred and venerable things that euer were in the world euen among the Heathen the bone and ligament that tyeth all together is the holy Spirit the soule as it were of this Incorporation That where other Corporations are said to consist of a bodie without a soule this hath the Spirit of God himselfe to bee the soule of it So the Apostle teacheth 1. Cor. 12. 13. By one Spirit wee are all baptized into one Bodie and all made to drinke into one Spirit Againe t Eph. 4. 4. There is one Bodie and one Spirit that knitteth all the parts together Sixtly Therefore also we liue u Gal. 5. 25. all by one Spirit the same Spirit that quickned our Head quickning also vs that are his members in that whosoeuer is Christs hath his Spirit Rom. 8. 11. The verie words of the promise imply as much x Ezech. 36. 27 I will put my Spirit in the midst of them And thereupon is the Gospel called y 2. Cor. 3. 8. The ministerie of the Spirit And z Gal. 3. 2. PAVL saith Receyued ye the Spirit by the workes of the Law or by the hearing of faith And as certainely and verily as the naturall man liueth by his reasonable soule so certainely and verily doth the Regenerate man liue by the Spirit dwelling in him beeing now no more a naturall man so farre as he is Regenerate but hauing all his life from and in that Bodie politique a Gal. 1. 20. I liue no more I but Christ liueth in me b Coloss 3. 4. When Christ which is our life shall be manifested c. Therefore is the whole Bodie comprehending both the Head and members called c 1. Cor. 12. 12. Christ and euerie particular d Iohn 3. 6. 1. Iohn 5. 8. Spirit because as he is begotten of the Spirit so he liueth in and by the Spirit This is the summe of all whereunto let me adde First Where the Spirit is it e Acts 15. 9. purifieth and clenseth the heart maketh all whole and cleane as a griffe set into a Stock doth alter and change the nature of it wherefore Sanctification of the whole man is an vnseparable companion of the Regenerate estate f Iohn 3. 6. That which is borne of the Spirit is Spirit heauenly and spirituall Secondly That liuing in the Spirit it is as naturall for vs so farre as wee doe liue in the Spirit that is to say are Regenerate and consequently sanctified to bring forth the fruits of the Spirit Loue Ioy Peace c. as they are reckoned Gola 5. 22. as it is for fire to burne for the wind to blow c. which is it the Apostle saith there g Gal. 5. 25. If wee liue in the Spirit let vs also walke by the Spirit And so are the graces of the Spirit distinguished from the Spirit dwelling in vs as the effects from the cause in the verie same manner as the worke of reasoning and disputing is from our reasonable soule it selfe But of these two things the worthie fruits and effects of Regeneration wee are to speake in that which followeth Of a Regenerate estate there be two degrees as it Sealed vp during the infancie of Regeneration were two ages Infancie and Mans estate of both which the Apostle speaketh Eph. 4. 14. Till we meet all together in the vnitie of Faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the age of the
fulnesse of Christ that we may be no more children c. And 1. Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away When I was a child I spake as a child I reasoned as a child But when I became a man I put away the conceits of a child The Infancie of Regeneration I call that weake inception which is in vs during this present life wherein we are yet as little children scarce come out of the shell h 1. Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-borne babes as PETER calleth vs i Rom. 8. 23. which receiue but the first fruits of the Spirit or onely k 2. Cor. 1. 22. a pawne or pledge the earnest penny of the Spirit for as in the naturall birth of a man his bodie commeth not into the world so great and strong as afterwards it proueth but small weake and impotent so in the spirituall birth of Regeneration the soule of man is not at the first moment indued with perfection but must grow and go on forwards to it which is all our life long I meane not that this Infancie is the first act of our Regeneration for there be some that are borne in respect of others strong in Christ and Giants the first day as was the Apostle Paul But I meane the whole progresse also and continuance all our life euen in the best And so doth the Apostle 1. Cor. 13. 11. bring the similitude of childe-hood and mans estate not to note the beginning and proceeding in Christianitie but to set forth the excellencie in heauen aboue that which we attaine vnto being here To this estate these foure things are proper First In euerie man Regenerate there be as it were two men deuided the old and the new man The old man called also the outward man the flesh the members for we carrie about vs a whole bodie of sinne is so much of vs whatsoeuer it be within or without that is naturall and left yet vnregenerate The new man called also the inner man the Spirit the minde is our part Regenerate and borne againe wherein being freed from sinne we begin to bring forth fruits to God And that both these are in one and the same man we are taught Math. 26. 41. The Spirit is readie but the flesh is weake 1. Cor. 5. 5. Deliuer such a one to Satan to the destruction of the flesh that the Spirit may bee saued in the Day of the Lord Iesus Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh that yee cannot doe the things you would Rom. 7. 25. Therefore I my selfe in the minde serue the Law of God but in the flesh the law of sinne and in a number of other places Thirdly That it is not a worke to bee seene and in our owne inward assurance of the Spirit not in the Worlds discerning of it knowne of men as that other shall be manifest vnto all But euery mans conscience must assure him for himselfe and of other in whom there bee signes and likelihoods we are to hope the best wherefore the Apostle Col. 3. 3. saith That our life is hid with God in Christ not to be manifested till Christ our Life doe manifest himselfe For l 1. Iohn 3. 2. this cause saith another the World knoweth vs not because it knoweth not him Beloued now are we the Children of God but it is not yet made manifest what we shall be Fourthly In this infancie there is yet a continuall and growing growth till we come to the full measure of a perfect man in Christ And that is it which the Apostle saith 2. Cor. 4. 16. that the inner man is renewed daily as hee doth more largely declare it Ephes 4. 15 16. Being sincere in loue let vs grow vp in him in all things who is the Head euen Christ of whom all the whole bodie knit together and compact by all the ioynts furnished through the power within working of Christ our Head quickening all the parts as the Soule doth the Bodie according to the measure of euery member receiueth an increase fit for the bodie to the building vp of it selfe through loue Colos 2. 19. By whom or from whom that is to say from Christ the Head all the Bodie furnished and knit together by ioynts and bands increaseth with the increase of God And hither those two Parables before Mat. 1◠seeme to tend Fiftly That the measure and proportion of our according as our Faith doth grow growth is the measure proportion of our Faith as the Apostle sheweth there m Ephes 4. 13. that the vnity of Faith bringeth the perfection of the Bodie of Christ So as the greater wee be in Faith the stronger wee are in Christ if of small Faith then weake Babes in Christ The full perfection and accomplishment of Regeneration After commeth that perfect Regeneration which the Scripture calleth mans estate shall then bee When wee haue attayned the marke and are made perfect as the Apostle speaketh Phil. 3. 12. Therefore this degree is termed Mans estate and sometimes by a note of excellencie aboue the other hath the name of Regeneration appropriate vnto it as appeareth by conference of Mat. 19. 28. with Marke 10. 30. where that which Matthew nameth Regeneration is called The World to come for then indeed doth our Spirituall Marriage beginne all our life here being as it were n Cant. 4. 7 8. the bidding or as the betrothing of a Wife The Church in the Canticles setteth it forth by o Cant. 7. 6. bringing of Christ into the House of her Mother CHAP. IX Of Wisdome Righteousnesse Sanctification and Redemption THE holy Angell telling Ioseph of a Sonne Saluation wrought by the Spirit of Christ dwelling in vs. to bee brought into the World whose name should be called IESVS rendreth this reason of the Name q Mat. 1. 22. For he shall saue his people from their sinnes That Saluation the Spirit of Christ dwelling in vs and being ours by Regeneration effectually doth worke for it washeth vs from our sinnes it iustifieth our persons and sanctifieth our hearts slaying sinne in our mortall bodies and quickening our soules to a liuing hope through the Resurrection of Iesus Christ and shall hereafter quicken both our bodies and our soules vnto euerlasting Glorie Thus the Apostle writeth to the Corinths n 1. Cor. 6. 11. But yee are washed from the sinnes wherein they formerly wallowed but yee are iustified but yee are sanctified in the Name of the Lord Iesus and by the Spirit of our God And to the o Rom 8. 11. Romanes If the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will also quicken your mortall bodies by his Spirit dwelling in you As on the other side p Iohn 6. 53. Christ saith Vnlesse ye eat the flesh of
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
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe
most part enioy pleasure and the Saints of God are pinched with penury yet that after death there abides a large recompence for the godly when to the wicked shall be anguish and sorrow Therefore he saith l Luk. 16. 22 23 That LAZARVS when he dyed was carryed of Angels into ABRAHAMS bosome and the Rich man buried and cast into Hell For being in Hell saith our Sauiour Christ in torment he saw ABRAHAM afarre off and LAZARVS in his bosome The second degree is a better and more excellent At what time condition after that both to soule and bodie for the full effecting whereof there bee two most glorious and renowned workes the wonders of the World which Christ our Lord and King shall by the power and force of his Kingdome and by vertue of that Office giuen vnto him of his Father performe in the latter Day to the euerlasting ioy and comfort of his Children In respect whereof that Day is called The Day of the Lord. And those are a generall Resurrection and the last Iudgement By the generall Resurrection I meane that there shall our bodies being raysed vp be a raysing vp of all the dead bodies which haue slept or shall sleepe in the Dust of the Earth that so being knit againe into one person with their soules both bodies and soules may receiue according to the things they haue done in this World whether they be good or euill So saith the Prophet m Dan. 12. 2. DANIEL At the length many of them that slept in the dustie earth shall awake these to euerlasting life and those to shame and reproch euerlasting And our Sauiour Christ Iohn 5. 28 29. The houre commeth wherein all that are in the graues shall heare his voyce and shall come forth they which haue done good things vnto the Resurrection of life and they which haue done euill things vnto the Resurrection of condemnation In this Doctrine of the Resurrection I note First Who shall arise All the dead without exception both iust and vniust as it is said Acts 24. 15. Secondly By what power they shall arise by the power and voyce of Christ vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell Iohn 5. 28. The houre commeth when all that are in the graue shall heare his voyce and shall come forth c. 1. Thes 4. 16. The Lord himselfe with a showting with the voyce of an Archangell and with the Trumpet of God shall come downe from Heauen and the dead in Christ shal arise 1. Cor. 15. 52 The Trumpet shall sound and the dead shall be raysed vp Thirdly In what sort we shall arise In the selfe-same bodies that we now carrie about vs as n Iob 19. 25 26 27. Iob saith I know that my Redeemer liueth and that the latter man shall rise vp vpon the dust Therefore after I shall awake and the Wormes haue digged thorow this yet in my flesh shall I see God euen I the selfe-same that I am and not a stranger shall see for my selfe and mine own eyes shal behold after that my reines with my bosome shall be consumed Else it could be no Resurrectiō vnlesse the very same bodies did arise Fourthly Two things are to bee considered proper to the Elect for First They shall rise glorious like to the glorified bodie glorious of our Sauiour Christ In which respect it is said They shall o Mat. 13. 43. shine as the Sunne And the Apostle saith * 1. Co. 15. 42 43 It is sowne a bodie subiect to corruption it is raysed incorrupt it sowne dishonorable it is raysed glorious it is sowne weake it is raysed powerful And afterwards p Verse 47 c The first man from the Earth the second Man the Lord from Heauen such as the earthy one was such also are the earthly men and such as the heauenly one is such also shal the heauenly ones be And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss 3. 4. When Christ shal be manifested which is our life then shal ye also be manifested with him glorious Phil. 3. 21. Who wil transforme this our base bodie that it may be fashioned like to his glorious body wherby he is able to subiect all things vnto himselfe So as they shal not any more be quickned by meat or drink or the vse of outward things but by the onely participation of the Power of Christs Spirit whereupon they are called q 1. Cor. 15. 44. Spirituall bodies liuing onely by the Power of Christs Spirit immediately quickening them for euer as those we carrie now about vs are called naturall bodies because they liue by naturall meanes and the power of the foule that quickeneth them which is another thing wherein our state is bettered in Christ aboue that it was in Adam whose bodie though it were comely and beautifull yet was not glorious as ours shall bee being glorified through Christ Secondly This is done by the speciall Power and Vertue of his Resurrection whose members they are and in r Ephes 2. 6. whome and together with whome when hee arose from the dead all the Church did rise Wherefore the ſ 1. Thes 4. 14. Apostle saith If we beleeue that Iesus is dead and risen againe so also will God bring together with him those that slept through Iesus And hereupon 1. Cor. 15. 20 21 22. hee calleth him The first fruits of the dead who in and by his rising againe hath sanctified the Resurrection of all his For as by man came death so also by Man commeth the Resurrection from the dead for as in ADAM al dyed so also in Christ shall all be quickened that is all the faithfull of whom he there speaketh for the Reprobate he doth not rayse vp as hee doth the Elect whose Head he is by vertue of his owne Resurrection but onely the force of that curse t Gen. 2. 17 What Day thou eatest of the forbidden fruit thou shalt certainly dye shall restore to them their bodies wherein to suffer euerlasting torments Whence it is that this Comming of theirs out of the Graue being onely vnto death is scarce vouchsafed in the Scripture the name of a Resurrection whereas to GODS Children being one principall part of their redeeming and freeing into euerlasting Glorie it hath the name of Regeneration giuen to it Mat. 19. 28. for this cause it is also called u Luke 14. 14. The Resurrection of the Righteous and they named Children of the x Luke 20. 36. Resurrection for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them In the last Iudgement I note First Who shall bee iudged All both Deuils and the whole man shall meete men as it is said y Rom. 14. 10. 1. Cor. 5. 10. All of vs must be presented before the Iudgement Seat of Christ And of
ioy of the Elect may bee the fuller when in the view and eye-sight of their miserie themselues together with Christ their Head shall triumphantly ascend to Heauen And this to be no vain nor idle fantasie but a doctrine of great fruit and worthy to be stood vpon the very order of Christs owne words enforceth so marshalling the Execution The thing it selfe that the whole man soule and bodie we shall enioy taken vp into Heauen by the vertue of his Ascension after this Sentence is taken vp into Heauen by the vertue of him that hath entred Heauen for vs and shall there enioy the highest top and fulnesse of all perfection for euermore Wherefore here many things may be obserued common for the most part to both degrees of glorie but which I said for greater comfort should specially bee reserued hither I will reduce them all to foure heads The place where wee shall enioy it the glorie we shall enioy the measure of the glorie and the eternitie of it This happinesse is to be had in Heauen which addeth no small increase to the fulnesse of ioy which the Elect are then to haue both in regard of the excellencie of the Place whereof wee haue spoken before being that Blessed and Glorious Seate on high the Palace of the great King of b John 14. 2. large receit and goodly dwelling Roomes and also by reason of those great and glorious things that are no where to be had but there to wit the presence of Christ the companie and fellowship of the c Mat. 8. 11. Saints and holy d Heb. 12. 22. Angels and of those great Assemblies whereof the Apostle speaketh Heb. 12. 23. The right wee haue of comming to this Place is by the vertue of Christs Ascension as hee saith e Iohn 14. 23. Iohn 16. 17. I goe to prepare a place for you So Luke 23. 43. hee maketh the vertue and power of his being in Paradise to bee the cause of the Theeues comming thither To day thou shalt be with me in Paradise for this ascending of CHRISTS though it were in the end of the World was of power sufficient to open Heauen to all Beleeuers from the beginning and vpon his ascending all the f Ephes 2. â— Church in him as in their Head ascended with him Therefore it is that vpon his Inauguration to his Office the Heauens opened which before were shut against the sonnes of men This was figured in the Types of the Law by the g Heb. 9. 24. Priests entring into the most Holy Place to shew that Christ should goe into Heauen it selfe to appeare there in the flesh that we might come thither after him Whereof I gather a fourth prerogatiue which wee haue through the imputation of Christs Righteousnesse aboue that that was in Adam or that our owne Righteousnesse in the greatest perfection of it could possibly bring vs to of earthly Creatures and dwellers in Houses of Clay to make vs heauenly Creatures and Citizens of the new Ierusalem which is aboue To declare this somewhat more largely It is the imputation of Christs Righteousnesse by which alone wee may lay clayme to the Kingdome of Heauen for man was created an earthly Creature and though he had all the Righteousnesse that his nature might reach vnto yet he could neuer challenge Heauen by it but his Happines was to be all vpon Earth which was his proper Element wherein God had set him and Adams Paradise was a terrestriall dwelling where he inioyed as much Happinesse as he might expect or looke for neither was hee to passe the bounds that GOD had set in coueâ—ing after the Kingdome of Heauen and to bee an Associate among the Blessed Angels but to content him with his portion here below being the fulnesse of all ioy that his nature could receiue So that if our Sauiour Christ had onely dyed for the Remission of sinnes though he had thereby made vs as righteous in our selues as euer Adam was yet could wee not thereby clayme to haue any part in Heauen But our Sauiour bestowing withall a Righteousnesse vpon vs farre aboue the Righteousnesse of Angels being the Righteousnesse of his owne person who was both God and Man as he himselfe merited Heauen and the fulnesse of all Glorie there so by that meanes our right also commeth of being where our Head is The like is to bee said of our bodies glorified in a farre other sort then euer Adam was and of many parts of Happinesse more which in their place shall come more properly to be spoken of The Blessednesse it selfe is to be considered both in the Roote and in the Branches of it The Root and Wel-Spring of all our Happinesse is this that in as much as we shall be ioyned in Spirituall Marriage vnto Christ we shal in his humane nature be espoused and made one person with God and thereby more neerly ioyned vnto him then either Adam was in his Innocency or the Angels are in Heauen Euen as the wife is more neerly ioyned to the Husband then is Father or Mother or other friend all whom hee must forsake to cleane vnto his Wife Wherupon the Apostle calleth this A great Mysterie Ephes 5. 3 2. The branches or sweete streames of Blessednesse that flow from hence all easie to be gathered by that that went before are these foure First The perfect fruition of Gods Loue. Secondly The inioying of his gracious presence to be euer with him and to behold him face to face Christ visibly with the eyes of the bodie the Father and the Holy Ghost with the eyes of the Soule So it is said Reuel 22. 4. that in the new Ierusalem they shall behold his face Psal 17. 15. I in Righteousnesse shall see thy face h 1. Iohn 3. 12. IOHN also saith Wee shall see him as hee is And i 1. Thess 4. 17. Paul to the Thessalonians We shall be euer with the Lord. Now forasmuch k Psal 16. 11. as at his right hand bee pleasures for euermore therefore all l Esay 35. 10. ioy and gladnesse lay hold vpon them eternally all sorrow and griefe flye from them for euer All these together with the comfortable fruits that come of them Iohn doth notably describe I IOHN R 〈…〉 â— 4. saw the Holy Citie new IerusaleÌ„ come downe from God out of heauen prepared as a Bride trimmed for her husband And I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwel with them and they shall be his people and God himselfe shall bee their GOD with them And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there bee any more paine for the first things are passed Thirdly Dominion and a Kingdome Mat. 25. 34. Come yee blessed and inherit the Kingdome prepared for you And Reuel 2. 26 27 28. Hee that ouercommeth
and keepeth my workes vnto the end I will giue vnto him power ouer the Nations and he shall feed them with a rod of Iron as Potters Vessels they shall bee broken as I also haue receiued of my Father And I will giue vnto you the Morning Starre So it is said Reuel 5. 10. Thou hast made vs vnto our God Kings and Priests and we shall raigne vpon the Earth From this Power and Rule two things proceed First That together with Christ our Head wee shall iudge the World aswell the Angels that fell as reprobate and wicked men 1. Cor. 6. 2. Know yee not that the Saints shall iudge the World And againe Verse 3. Know yee not that wee shall iudge the Angels That also which m Mat. 19. 28. Christ saith to the Apostles When the Sonne of Man shall sit vpon his glorious Throne then shall you also sit vpon twelue Thrones iudging the twelue Tribes of Israel is in some measure common to all the Elect as appeareth Reuel 20. 4. Secondly That wee shall be made the heires of Heauen and Earth in and through him Who as the n Heb. 1. 2. Apostle saith is made heire of all things 1. Pet. 1. 4. Who hath begotten vs anew vnto an Heritance incorruptible and vndefiled which cannot fade away reserued in Heauen for vs. Reuel at 21. 7. Hee that ouercommeth shall inherit these things Fourthly The glorie and excellencie that then shal be in our Knowledge Memorie and all other parts and faculties as you haue it set forth 1. Cor. 13 11 12. Insomuch as there is no doubt wee shall know one another for hereby our Sauiour setteth forth the state of the Blessed Mat. 17. 3 4. Wee come now to the measure or quantitie of these good things albeit not infinite yet wonderfull such as no man knoweth but God and hee o Esay 64. 4. that doth enioy them which is the third benefit that we haue by Christ aboue that which was in Adam who lacking that sweet coniunction which wee haue with Christ from whom as from our Head his owne very Blessednesse is deriued downe vnto vs could not haue the good things that were in him to be so great and excellent In the measure of our happinesse two things are to be obserued The one proper to this estate that the fulnesse of it after the last Iudgement exceedeth that which our soules separated from our bodies had before for when the Soules of the Martyrs slaine for the Word of God and the testimonie of Iesus if at the least you vnderstand that place of the soules deceased cry How long O Lord holy and true Wilt not thou iudge and auenge our bloud of the Inhabitants of the Earth And it was answered them that they must rest a while till the number of their fellow seruants and brethren bee filled vp which should be killed aswell as they it sheweth that their full rest is not yet accomplished To this purpose it serueth that the generall Iudgement of all the dead is termed A time of giuing a reward to Gods seruants the Prophets and to the Saints and to all that feare his Name As not hauing yet the full reward that is promised in that Day whereunto Gods Children lift vp their head as to the top and perfection of all their comfort Hereafter saith PAVL is layd vp for mee a Crowne of Glorie which God the righteous Iudge will render in that Day And the Prophet DAVID I when I awake that is rise from the dead in the Resurrection of the righteous shall bee satisfied with thy likenesse IOHN also referreth our full perfection vnto that time When hee that is Christ shall bee manifested we shall bee like vnto him And hither tendeth the speech of the Apostle That his Spirit may bee saued in the Day of the LORD IESVS CHRIST The second is that beside the Happinesse common to them all there are some which shall haue ioy aboue their fellowes Not that this argueth any want in those that haue lesse for though all receiue not alike measure yet all shall bee full As a Vessell contayning a Gallon is as full for the bignesse as that which contayneth ten And this difference groweth from the diuers measure of Faith which God in this life doth indue vs with for Faith as wee heard before is that which ioyneth vs to Christ And as our Faith groweth so are wee more deeply and firmely rooted and built in him The greater therefore that our Faith is the neerer and the straighter is our coniunction with Christ and the neerer wee are knit to him the greater our glorie and excellencie must bee And because our Faith is discerned by the fruits great faith many fruits small faith few fruits thereof it is that for the most part wee see the measure of Happinesse ascribed to the multitude and qualitie of the fruits 1. Corinth 3. 8. Euery one shall receiue his owne proper reward according to his owne proper labour Philip 4. 17. I desire a fruit that may abound in your account To giue a taste of some that are noted in the Scripture thus to excell though it hold not in euery particular person yet generally these sorts and estates are obserued First Those that instruct others shall shine as the brightnesse of the Firmament and those that iustifie many that is are the good Instruments of God to bring men to Christ shall be as the starres Dan. 12. 3. Secondly The Master-builder that planteth and layeth the foundation shall haue greater glorie then he that watereth and buildeth thereupon 1. Cor. 3. 8 10. Thirdly The Martyr shall bee made a p Reuel 3. 12. Piller in the Temple of God and preferred before other The last thing is the Chiliastes which place happines after the Resurrection in the pleasures of the bodie and vpon the Earth and that to indure but for a thousand yeeres abusing the place Reuel 20. 4. They raigned with Christ a thousand yeeres which is not to bee vnderstood of the condition of the Elect after this life but in this present World during all that time that Satan by the Ministerie of the Gospell should be bound that he might not deceiue the Nations which was very neere a thousand yeeres after Christ all which time some truth remayned in the Churches as concerning the maine points of Christian Doctrine eternitie and continuance of our Happines As it is said q 1. Thes 4. 17. So shall wee bee alwayes with the Lord. r Reuel 22. 5. They shall raigne for euer and euer And Å¿ 1. Pet. 1. 4. Peter calleth it an inheritance incorruptible vndefiled and which withereth not wherein also it is much more excellent then that we lost in Adam which was mutable and subiect vnto change whereas this by the speciall grace and goodnesse of God continually supporting vs is immutable and the same for euer t 2. Cor. 5. 4. immortalitie being sallowed vp of life That all must dye
and all thus rise againe is the common Certaine men vpon our Sauiour Christs Resurrection rose againe and are already with him in Heauen condition of all Mankind some few excepted and those of three sorts for First Some there were who being dead vpon our Sauiour Christs Resurrection rose againe and are alreadie with him in glorie Of whom you may reade Mat. 27. 52 53. that the graues did open themselues and many bodies of the Saints which slept arose and came out of the Graues after his Resurrection and went into the holy Citie and appeared vnto many Which word appearing sheweth that they did not rise to conuerse among men or to dye againe as Lazarus and some other did but in their owne persons to attend vpon him in his Ascension vnto Heauen and by their Resurrection to seale vp the truth of his and of ours in and through him that so not onely in Christ our Head but in our Brethren and fellow-members full assurance might bee made vnto vs of this sweete and comfortable Doctrine Secondly Other there were that neuer dyed but So are Enoch and Elias both aliue assumed thither onely changed their miserable condition into Glorie Immortalitie and so were taken vp aliue into Heauen And this was the peculiar priuiledge of Enoch and Elias One before the Law another vnder the Law both in most corrupt and depraued times wherein the sincere worship of God was no where to bee found the hope of eternall Life and of the Resurrection to come vtterly lost and gone God therefore to leaue a plentifull testimonie of a blessed Resurrection till the cleerer manifestation of it by the rising of his Sonne and both to giue testimonie of the Faith and Pietie of such men and to conuince the wicked World of Infidelitie suffered not those two to goe the way of all flesh but by a speciall fauour did assume them bodie and soule vnto himselfe thereby also to make them types and figures of the Resurrection of his Sonne by whose power they thus escaped death Of Enoch first it is recorded Gen. 5. 24. That he walking with God three thousand yeers in which time as u Iude ver 24. Iude the Apostle witnesseth hee diligently executed the part of a faithfull Teacher in Gods Church reproouing the corrupt World of sin denouncing Gods seuere Iudgements against them euen to the extreme curse of Anathema Maranatha in the end hee was no more seene for God tooke him that is as the x Heb. 11. 5. Apostle to the Hebrewes doth expound it did translate him that hee should not see death And of Elias the Storie is set forth at large in the first and second Booke of Kings How after long conflicts with Achab the King of Israel and Iesabel his wife and with foure hundred and fiftie prophets the priests of Baal at once being tossed as wee say from Post to Pillar and driuen to flye for his life hauing restored the true Worship of God and reedified his Altars that before were throwne downe destroyed being now as hee thought left alone and wearie of his life God in the end after his many labours y 2. Kings 2. 23 tooke him vp in a whirlewinde into Heauen Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel where the Calues were erected and Idolatrie and Superstition raged they made a Scoffe of this Ascension and taught their children so to doe saying to Elisha in scoffing sort Ascend Bald-pate ascend Bald-pate that is Goe vp to Heauen as Elias did as if they should haue said A proper and goodly ascension two Beares comming out of the Forrest tare in pieces two forty children of them And that this was alwayes the iudgement of the Church concerning Elias may appeare Luke 9. 8. where in the diuersitie of opinions held of our Sauiour Christ some said that IOHN was raysed from the dead some that ELIAS had appeared other that one of the old Prophets was risen againe To all the rest attributing Resurrection as of bodies dead onely to ELIAS Apparition in the truth of his humane nature as of one that neuer dyed Two things there bee that may seeme to crosse this Doctrine One that Christ is called The first fruites of them that sleepe 1. Cor. 15. 20. The other that in the eleuenth to the Heb. 11. 39. the Apostle speaking of the holy men of God before the Comming of Christ And of Enoch among the rest saith of them all that they receiued not the promises But hereunto it may bee answered that the promise which the Apostle meaneth is the manifestation of Christ in the flesh and the more plentifull measure of grace now then was before his Comming which pertayneth nothing to this question As for that 1. Cor. 15. Christ is called The first fruits of them that sleepe because by the power of his Resurrection all shall rise againe and his Resurrection sanctifieth ours as the first fruits did the whole crop not that he of necessitie must be the first that rose no more then hee was the first whose soule did enter Heauen though all both before and since haue entred by his power Although if you should so farre presse this Phrase Christ was indeed the first that rose seeing to speake properly Enoch and Elias neuer dyed and therefore neuer rose And howsoeuer it bee an extraordinarie Example in one or two speciall persons it serueth not to ouerthrow a generall truth But the first I take to be the Apostles meaning Yet haue not these two sorts their full glorie alreadie for howsoeuer their whole nature bee made perfect yet the fulnesse of their perfection is deferred till the latter Day as to the rest of Gods Elect Euen as wee see the whole spirituall nature of the Angels that fell is now fully accursed and yet reserued for a more full damnation The third sort are those men that the Comming of Those that are liuing at the latter Day shall suddenly be changed after the dead are once risen Christ doth finde aliue who shall not dye but shall suddenly bee changed as Enoch and Elias were and so bee taken vp to meete Christ after that the dead in him shall be first risen All of vs saith the Apostle 1. Cor. 15. 51 52. shall not sleepe but all of vs shall be changed in a moment in the twinkling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall rise vp without corruption and we shall be changed And againe 1 Thess 4. 15 16 17. This say we to you in the Word of the Lord that we which liue and are remayning in the Comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall come downe from Heauen and the dead in Christ shall arise first afterwards shall we which liue and remayne be caught vp also with them in the Clouds to meete the Lord in the Ayre By the Analogie