so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
18. Perfect loue casteth out feare Å¿ Iam. 1. 4. That yee may bee perfect and wholly sound wanting in nothing By perfect it meaneth not the exact performance of legall Righteousnesse but the whole and totall change of all the man which yet in this life is euermore imperfect And so doth Iames in that place last before mentioned expound it So that there is a Legall and an Euangelicall perfection which rather and more properly is termed integritie I call it totall first in respect that the whole man and all our parts and powers both of the soule and bodie are renewed as the Apostle to the t 1. Thess 5. 23. Thessalonians prayeth that their Spirit soule and bodie may be kept vnblameable in the comming of Iesus Christ First our mind and euen the Spirit of our mind whereof it is said u Rom. 12. 2. Bee transformed in the renewing of your minde x Ephe. 4. 23. Be renewed in the Spirit of your mind I y Ezech. 36. 26. wil put a new Spirit in the midst of you Againe both our Knowledge and Iudgement are reformed that now z 1. Cor. 2. 15. the spirituall man discerneth all things And our Memorie and Consciences purged for the Memorie that serueth where the Apostle doth commend the a 1. Thess 3. 6. Thessalonians for hauing a good memory of him alwayes And to the b 1. Cor. 11. 2. Corinths That they remembred all his matters or remembred him in all things Of the Conscience it is said c Heb. 9. 4. That the bloud of Christ purgeth our Consciences from dead works to serue the liuing God And d Heb. 10. 22. Hebrewes the tenth Hauing your hearts sprinkled from an euill Conscience This Renewing reacheth to the heart also that is to the Soule the seate of the Desire Will Affection which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit I will giue you a new heart And f Deut. 10. 16. Moses saith Circumcise the fore-skin of your heart Of the Desire we reade The g Gal. 5. 17. Spirit or part regenerate lusteth against the flesh Of the Will that h Phil. 2. 3. God worketh this grace in vs to will according to his owne good pleasure And of the Affections They that i Gal. 5. 24. are Christs haue crucified the flesh with the affections and lusts of it Lastly The Bodie it selfe and all the members are made anew not in substance but in qualitie by putting off the sinfull body of the flesh as the Apostle speaketh k Col. 2. 11. Colossians the second Whereupon he doth exhort vs l Rom. 6. 12. Let not sinne raigne in your mortall bodies m Col. 3. 5. Mortifie your earthly members fornication and vncleannesse c. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the minde so there are o 1. Cor. 12. 27. members that are by Regeneration the members of CHRIST which fight against that Law of the old man Secondly It is totall in respect that it maketh a change not in our p Ier. 7. 3. wayes and actions only but in our very nature the perfect and all-sufficient Sanctification Esay 1. 16 17. of our nature in the person of Christ himselfe freeing vs from that naturall corruption which as the Law of the members is inherent in vs. This the Apostle speaketh Romanes q Rom. 8. 2. the eighth The Law of the Spirit of life which is in Christ Iesus hath freed mee from the Law of sin and of death that is from that inherent corruption which as the Law of the members sticketh to our nature the perfect Sanctification of his humane nature beginning a Sanctification here in vs euen in our very nature ouer and besides the Righteousnesse of our wayes Thirdly It is totall in regard of both the parts of Righteousnesse which wee are renewed into Holinesse and true Iustice for both these the Scripture noteth Ephes 4. 24. Put on the new man which according to God is created in Holinesse and true Iustice Marke 6. 20. Herod reuerenced IOHN BAPTIST knowing he was a iust and a holy man Luke 1. 74. That wee being deliuered from the hands of our enemies may serue him in true Iustice and Holinesse Titus 2. 11 12. The grace of God hath appeared c. instructing vs to liue wisely and iustly and godly in this present World Yet we must obserue that there are degrees in the imperfection which we speake of for First Some are weake ones and euen Babes in Christ weake in Faith weake in Knowledge weake in all kind of practice of spirituall Graces whom the Apostle calleth carnall that is to say rude Of the weake in Faith the Apostle speaketh Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples O yee of little faith Of weake in knowledge and capacitie of heauenly things it is said Rom. 6. 19. I spake vnto you after the manner of men that is by Similitudes taken from the common course of mans life For the infirmitie of your flesh And Heb. 5. 12. For when through the time yee ought to haue beene Teachers yea haue need to bee taught anew what are the elements of the beginning of the words of Christ and are become those that haue need of Milke and not of strong meate So our Sauiour Christ telleth his Disciples r Iohn 16. 12. I haue many things to say vnto you but you are not able to beare them now Of weake in practice we reade 1. Cor. 3. 1. I Brethren could not speake vnto you as spirituall but as carnall as Infants in CHRIST I gaue you Milke to drinke and not strong meate for you were not able to beare it Secondly There is a further step which Christians of the better sort commonly attayne vnto standing in a sufficient furniture of all graces needfull for the performance of euery good dutie in soule good manner and a blamelesse and vndefiled life whereof the Scripture giueth testimonie to many particular Christians And the Apostles in their Epistles partly Å¿ 1. Cor. 1. 1. 1. Thes 5 c. witnesse of diuers Churches and partly t Phil. 2. 15. 2. Pet. 3. 14 c. pray for them to be such Thirdly Vpon some few in respect of his ordinarie dealing it pleaseth GOD to powre a more aboundant measure of grace and higher degree of perfection filling and inriching their hearts with an exceeding increase of Faith of Knowledge of Loue of Hope of Patience and of the Gifts of the Holy Ghost These the Apostle calleth u Heb. 5. 14. perfect men who through a habit haue their sences exercised to the discerning of good and euill Phil. 3. 15. As many of vs as are perfect let vs bee thus minded and if ye thinke any thing otherwise that also will God reueale Thus x Rom. 4. 20 21 it is said of Abraham that hee was
of Gods goodnesse in the things they pray for Thirteenth Gods Children are constant in their prayers and continue in them Giue vs this day c. euery day renewing their supplications The wicked faint and quickly giue ouer or pray but by starts These circumstances to be obserued out of the manner of the Lords Prayer lead mee by the hand to some consideration of the matter it selfe and parts of that Prayer wherein also vnlesse I deceiue may selfe we shall nothing digresse from our purpose There be two parts of that as of all other Prayers for it standeth partly in petition partly in thankes-giuing The Petitions are sixe in number all in that course and order as the Doctrine before was handled whereof the first three compreheÌ„ded in the first part of Diuinity are of those things that belong vnto Gods glory without any respect of our owne good as the particle Thy in euery one doth shew And this one thing whâ—eein the soundest Diuines agree being well obserued bringeth a great light for the distinguishing of all the sixe Petitions according to their proper bounds and limits in such sort as hereafter followeth The first Peticion Hallowed bee thy name O thou the blessed and great IEHOVAH Father Sonne and holy Spirit three persons and one onely true and euer-liuing God whose i Esay 9. 3. name is wonderfull and who alone art glorious and excellent thy Mercie great vnto the Heauens thy Truth vnto the Cloudes thy Righteousnesse as the mightie Hills thy Iudgements like the bottomlesse Deepe exalt thy selfe O God aboue the heauens thy Glorie ouer all the earth And make it knowne vnto thy creatures that thou the Creator blessed for euer Amen art a Nature Spirituall and Diuine of thy selfe and in thy selfe and by thy selfe subsisting Eternall Immeasurable Incomprehensible Infinite in Power Wisdome Holinesse Truth Mercie Iustice and whatsoeuer good is yea Goodnesse and Perfection it selfe So that both whatsoeuer thou doest is absolutely good and holy and all good and perfect gifts are thine there being no iot of good in any creature but that onely which they haue from thee who art the Father of Lights And this respecteth the first branch of that part of Diuinitie concerning the Nature Persons and Properties of the Godhead The second Petition Thy Kingdome come Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World according to all thy counsels and purposes decreed from Eternitie Whether of sauing the Elect or destroying of the Reprobate or of the businesses and affaires pertayning to this life and the generall Prouidence ouer all things that thy hands haue fashioned and made together with the meanes which thou hast sanctified thereunto thy Gospell with the Ministerie and preaching thereof the Sacraments Censures and Discipline of the Church and all other good things thou hast ordayned may prooue to thy Children a sauour of life vnto life and to none of them a sauour of death vnto death And that thou wouldest so dispose of things by thy hidden and secret prouidence that all persons and creatures although they many of them sinfully and wretchedly mooued with other causes and ends then in obedience vnto thee yet in regard of thy worke most holily and iustly may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done Neither let any power or policie of Satan or man or any other creature hinder the execution of thy most glorious and magnificent most wise and iust Decrees But let them all bee as the Mountaines of Brasse that cannot be remooued but stand fast for euer And this respecteth the second branch touching the Kingdome of God and the dispensation of his Counsels The third Petition Thy will be done in Earth as it is in Heauen Haue thou alwayes in the World euen here among men as thou hast among thy holy Angels and Spirits of the Righteous that are deceased a Church and chosen Companie which may k Zach. 8. 8. refresh and delight thy Spirit by yeelding with free and readie hearts all cheerfull obedience to thy knowne and reuealed will whilest they bee seene to preferre the loue they beare to thee before the loue of themselues their owne pleasure profit or liues or whatsoeuer else that is most deare vnto them And this which is the third branch the honour due to God riseth by a necessarie consequence from the former two for he that is in himselfe and in his workes so glorious is worthie and alone worthy to be honoured and serued of vs. The three latter Petitions comprehended in the second part of Diuinitie are of those things that concerne our owne and our Neighbours good whereof the first being the fourth Petition in number is for the Fountaine of all good that excellent l Iohn 4. 4. gift of Christ himselfe and all the meanes and Graces Faith especially whereby he may be ours and we come to be his The fift and sixt are for the streames of Righteousnesse that flow from it and spring vnto euerlasting life So that in these last Petitions the whole substance of the Gospell is contayned for touching the other Righteousnesse which is our owne or by the Law the same being impossible through our owne corruption to be had our Sauiour teacheth vs not to pray for it But contrariwise in teaching Regeneration and Righteousnesse through him he doth vtterly exclude all Righteousnesse from our selues or by our owne Creation And in willing vs to pray to bee deliuered from euill he sheweth the right vse of the Law whereby euill is discouered to be the rule of our obedience The fourth Petition Giue vs this Day that Bread of ours that bread aboue substance or better then all wealth and riches which consume and perish whereas this indureth to euerlasting Life being the Bread of God that commeth downe from Heauen and giueth life vnto the World euen Christ himselfe the spirituall Manna promised in Paradise figured in the Wildernesse forespoken by the Prophets shaddowed in the Law manifested in the Gospell thy onely Sonne of thine owne eternall nature and Essence conceiued and borne of the Virgin by the wonderfull worke of thy holy Spirit sanctified from the Wombe to bee the mightie and powerfull Instrument in and by whose flesh or humane nature vnited to the God-head personally hee quickeneth all those that by Fâ—ith are ingraffed in him replenished with all Righteousnesse and fulnesse of the Spirit aboue measure And therefore in himselfe most blessed and happie but for vs and for our sakes accursed in that he bare the whole wrath due to our sinnes and became subiect to death the most ignominious death of the Crosse it selfe vnder which notwithstanding he did not lye for that it was impossible he should bee holden of it but loosing the pangs and sorrowes of death hee arose againe and ascended into Heauen where he sitteth at the right hand of thy most excellent Maiestie to make continuall Intercession for those that are his
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
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
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will
naughtie one as they are termed Mat. 13. 38. For l Iohn 15. 19. and 17. 14. because wee are not of the World but GOD hath chosen vs out of the World therefore doth the World hate vs which is the perpetuall state of Gods Church from the beginning and was figured in m Ge. 25. 22 23 Rebecca a Type of the Church in whose wombe were two Nations deuided that stroue and fought together And our Sauiour doth fore-warne vs not to looke for better In n Iohn 16. 33. the World yee shall haue affliction Secondly Whatsoeuer is vnregenerate in the Children of God themselues whereby it many times falleth out that none are greater instruments vnto vs of offending God then they By the flesh I meane our naturall corruption and all the lusts and workes of it an enemie which we alwayes carrie about vs not onely in our bosome but in our very bowels So that heere is the battell between the flesh the Spirit wherof the o Gal. 5. 17. Apostle saith that the flesh lusteth against the Spirit and the Spirit against the flesh And these saith he are opposite one to another Rom. 22. 23. It is elegantly described I finde therefore this Law for mee when I would doe well that euill lyeth readie for me to slay and seize on mee as the Lord speaketh of sinne Genes 4. 6. For I am delighted in the Law of God as touching the inner man but I see another Law in my members warring against the Law of my mind leading me captiue to the law of sin that is in my members p 1. Pet. â— 11. PETER in like sort willeth vs to abstaine from fleshly lusts that war against the soule And heereof are the exhortations so common in the Scripture q Gal. 5. 16. Walke in the Spirit and fulfill not the lusts of the flesh Wee r Rom. 8. 12. are debtors not to the flesh to liue after the flesh but to the Spirit to be led by it Take Å¿ Rom. 13. 14. no care of the flesh to fulfill the lusts thereof Christ t 1. Pet. 4. 1. therefore hauing suffered for vs in the flesh Put you on also the same minde that he which suffereth in the flesh hath ceased from sinne Secondly In this conflict are to be considered the two Generals of these Battels The Captaine vnder whome wee fight IESVS the u Heb. 12. 2. Prince and perfiter of our Faith in x Gen. 3. 15. Genesis pointed out by the seed of the woman to note his Manhood in the y Reuel 12. 7. Reuelation by Michael equall with the mightie God to set forth his God-head you shall find him royally described Reuel 19. 11 12 13 14 15 16. The head and generall lifted vp against him is the Dragon the old Serpent Satan or the Deuill as wee heard before Thirdly The weapons of this Warfare both those which our Aduersaries the Flesh the World and the Deuill fight withall and those whereby wee doe resist them The weapon of sinne or of the flesh is Lust as it is said Rom. 7. 8. Sinne taking occasion by the Law wrought in me all manner of lust Gal. 5. 17. The flesh lusteth against the Spirit The weapons of the World are First Outward Afflictions and Persecutions Reproches Slanders c. to draw vs from Christ Iohn 16. 33. In the World ye shall haue afflictions Secondly Ease Credit Pleasure Profit Honour c. Thirdly Euill Examples Satans weapons are outward or inward Outward First The World for wicked men are the Hel-hounds of Satan the Champions and Souldiers which hee fights withall whose head and generall hee is and therefore called the z Iohn 14. 30. and 16. 11. prince of this World which name is giuen to all a Ephes 6. 12. vncleane spirits The b 2. Cor. 4. 4. god of this World And the afflictions of the World as they proceed from him are called The c 2. Co. 12. 7. buffetings of Satan Secondly The obiects of sinne to our eyes our eares and other sences which Satan setteth before vs to draw vs to a loue and in loue to a committing of it as hee did to our first Parents in Paradise and to our d Mat. 4. Sauiour Christ in the Wildernesse and as hee ceaseth not continually to doe to vs. Inward ones are First His kindling of the fire of our owne concupiscence blowing as it were the bellowes and gathering together matter for it to worke vpon Secondly Temptations or Illusions which he casteth into hearts as Venome or Poyson for to infect vs. Our weapons whereby wee doe resist them what they are the Apostle notably declareth 2. Cor. 10. 4. not carnall but mightie and valiant to the throwing downe of all the strong holds of sinne Where though he speake specially of the Ministers yet the like is to bee said in their degree and place of all other Christians Generally it is the Word of God as appeareth 2. Thess 2. 8. Whom God will consume with the breath of his mouth But more particularly they may be reduced vnto two heads Faith and the fruits of Sanctification that come from it for so e 1. Tim. 1. 18. Paul to Timothy vnder these two comprehendeth all willing him to fight that good Fight hauing faith and a good conscience And 1. Thess 5. 8. Put on the Brest-plate of Faith and Loue and for a Helmet the hope of Saluation And 1. Cor. 16. 13 14. Watch stand in the Faith Let all your things bee done in loue In the f Reuel 12. 11. Reuelation they are reckoned these three which come all vnder the other two Faith in the bloud of the Lambe as the Shield the Sword of the Word of God and confession of Christ vnto the death Of Faith the Apostle speaketh 1. Pe. 5. 9. Whom that is the Deuill resist stedfast in Faith And 1. Iohn 5. 4 5 This is the victorie that ouercommeth the World euen your Faith And this as our chiefe and principall weapon the Apostle biddeth vs aboue all to take vnto vs by it hauing Christ himselfe and his Spirit to bee ours And therefore being that g Ephes 6. 16. whereby we are able to quench the fiery darts of the Deuill The fruits of Sanctification are all the Christian Vertues and Qualities which the Word of God requireth The Apostle Ephes 6. reckoneth them vp in this order First Truth or a sound and sincere heart wrought by the Gospell which is the Word of Truth as a belt to gird vs in Secondly Righteousnes both Piety and Iustice in a Holines towards God Innocencie towards our Neighbours for a Brest-plate the habit and perfection wherof being Loue h 1. Tim. 1. 5. out of Faith vnfained The Apostle therfore 1. Thess 5. 8. calleth it The Brest-plate of Faith and Loue. Thirdly Preparation or readinesse of minde which is as it were the shooing of our feet to make them light and nimble
as Mat. 10. 42. Whosoeuer shall giue to one of these little ones a cup of cold water onely in the name of a Disciple shall not lose his reward Ephes 6. 8. What good soeuer euery man doth that he shall receiue of the Lord Heb. 6. 10. God is not vniust to forget your workes and the labour of loue which yee shewed towards his Name ministring to the Saints c. But the reward they haue is not for themselues or of their owne desert since there is nothing absolutely good and worthy of reward that commeth from vs and everlasting life with all the parts of it is the free gift of God in Iesus Christ Rom. 6. 23. but because they proceed from Faith that is by the promise of Grace not by the promise of the Law Good works therefore The Popish doctrine that we are iustified by the workes which Christ worketh in vs by his Spirit So ioyning workes together with Christ in the matter of Iustification and their doctrime of Merits reaching that the good works of such as are in the state of Grace doe ex condignâ— that is of a sufficient worthinesse and desert that is in them merit eternall life auaile no whit to the purchasing or meriting of our Saluation neither in the whole nor in part First Because the best of all our workes in this life is stayned with some pollution and therefore not able to stand before God whose exact Iustice cannot abide the least defect Secondly The Apostle saith expresly Rom. 3. 20. By the workes of the Law none can be iustified Where by the workes of the Law hee meaneth not workes done by our owne strength without Faith and the Grace of God as Papists absurdly teach for whatsoever is not of Faith is sinne Rom. 14. 23. And therefore a question too vnworthy for the Apostle to dispute whether or no works meerly sinfull without any manner of Goodnesse in them may iustifie in the sight of God neither can the Law bee done in any measure at all by our owne strength for the wisdome of the flesh or of the naturall and vnregenerate man destitute of Gods Spirit is enmitie vnto God and neither is nor can be subiect to the Law of God as the Apostle saith Rom. 8. 7. and thereof setteth himselfe in the former Chapter for an example that albeit in his minde or part regenerate hee serued the Law of God yet in his flesh or part not regenerate he serued the law of sinne Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be to exclude all workes from iustifying euen those that are done by regenerate men in some measure according to the rule and direction of the Law For which purpose hee doth in this Argument apply the doctrine to the best and most righteous Iewes that liued vnder the Law Rom. 3. 19. Whatsoeuer the Law saith it speaketh to those that are within the Law And Gal. 5. 4. 5. not onely to the Galatians that beleeued but to himselfe as one of that number who not by the works of the Law but by Faith waited for the hope or hoped-for reward of Righteousnesse Which he teacheth cleerly Phil. 3. 9. That I might be found in him Christ that is not hauing mine owne Righteousnesse that which is by the Law but that which is through the Faith of Christ the Righteousnesse which is of God through Faith This further appeareth by i Ier. 23. 6. Ieremie calling Christ IEHOVAH our Righteousnesse Therefore Saluation commeth not by our owne And when the k 1. Cor. 1. 30. Apostle saith that Christ is made vnto vs of God both Righteousnes Sanctification if the Popish doctrine of being iustified by the workes which Christ worketh in vs by his Spirit were true it should follow that Iustice and Sanctification which the Apostle distinguisheth should bee one But that to the l Rom. 1. 17. Romanes In the Gospell the Righteousnesse of God is reuealed from Faith to Faith as it is written The righteous by Faith shall liue is notable to this purpose First In that the Apostle calleth it The Righteousnesse of God which is by Faith for seeing Faith apprehendeth not the workes contayned in the Law but Christ alone it must needes follow that Christ whome Faith apprehendeth is our Iustice and not the workes of the Law wrought by the Spirit of Christ which is not the subiect of Faith And thereupon the Apostle teacheth Gal. 3. 12. The Law is not of Faith but the man that doth these things shall liue by them Secondly When hee saith that this Righteousnesse is reuealed from Faith to Faith he declareth that wee are iustified by Faith not onely at the time when wee first beleeue but that our whole and continuall Iustification is by Faith otherwise hee should not haue said From Faith to Faith but From Faith to Workes And if Christ were not our Righteousnesse himselfe but obtayned onely power for vs that wee might haue Righteousnesse in our selues then hee should not be our Sauiour but an instrument of our Saluation As for that which Iames saith that m Iam. 2. 21 25 ABRAHAM was iustified by workes and so of Rahab weighing the circumstances of the Text I suppose hee vnderstandeth by Workes a liuely and a working Faith for Iames opposeth not the Workes of the Law to a true Faith as Paul doth but Workes that is to say an effectuall liuely Faith that sheweth his life and vigor by the fruits to a dead and fruitlesse Faith which is no Faith but a shaddow and carcase of Faith So the semblance of difference betweene the two Apostles may bee conceiued to be not in the word Iustifying which with them both goeth for that â—â— is to be made righteous in the sight and iudgement of God but in the terme of Workes Paul taking them literally Iames by a Metonymie for Faith that bringeth them forth ascribing that to the effect which he intendeth proper to the cause from whence of necessitie and vnseparably it commeth And this to bee his meaning may be gathered by n Verse 17 20. many passages but especially Verse 23. where that which he had said o Verse 11. immediately before Was not ABRAHAM iustified by workes he explaineth to be as much as ABRAHAM beleeued God and it was imputed to him for Righteousnesse But albeit good workes doe not iustiâ—e is there therefore no need to doe good Workes O yes very great for many and those most waightie causes First God is hereby glorified as our Sauiour teacheth vs p Iohn 15. â— Herein is my Father glorified that yee bring forth much fruit q Mat. 5. 16. Let your Light so shine before men that they may see your good Workes and glorifie your Father which is in Heauen Secondly Wee gather from hence assurance that wee are the Children of God and they serue as Testimonies and Pledges both to our selues and others that wee belong to him for which cause
Lords Supper 391 CHAP. VI. Of the Church of Gods Elect. 399 Of Faith The nature of it the persons to whom it is appropriate the causes principall and instrumentall the prerogatiue of the Faithfull the weakenesse and degrees of it the growth that it neuer can be lost the fruit and effect of it 401 Of Hope 418 Of Sight 417 CHAP. VII Of a new World 419 Of the alteration of the Sabbath for the Day Name Time of Beginning 425 Of Regeneration Of Christ the Head and our vnion with him of 4. Petition the Spirit of Adoption the Infancie of Regeneration and Mans estate 427 CHAP. VIII Of Saluation 5. Petition Of remouing the Vayle of Ignorance of Wisedome Of forgiuenesse of Sinnes Imputation of Righteousnesse Iustification Of Mortification and Sanctification 1. Branch of the 6. Petition Of imperfect Sanctification and the degrees thereof Of the notes and markes of Sanctification Of the Lords Prayer Of the Church Militant The enemies we fight against the two Generals of the Field the Weapons which both the enemies and we fight withall the Goale or Mastrie we fight for The Issue of the Conflict Of Repentance The Notes or Signes the Fruit and whence wee haue it Of Fasting The outward abstinence the end and true vse the time of keeping a Fast it is in the nature of a Sabbath Gods acceptation of our Workes and how The reward due vnto them they no whit merit the necessitie of doing good Workes Of Celestiall Holinesse and of the Church Triumphant Of Redemption 2. Branch of the 6. Petition Of the Blessednesse of Gods children in this life Of the state of the faithfull departed Of the generall Resurrection Who shall rise by what power and in what sort Speciall things touching the resurrection of the Elect. Of the last Iudgement The persons to be iudged The Iudge Christ Of his comming to Iudgement the place from whence he shall come the signes and manner of his Comming The Place where the Iudgement shall be Of the Sentence The preparation to it the order of the Sentence the Sentence it selfe the Reason the execution of the Sentence and the order of execution Of our taking vp into Heauen and by what right we come thither Of our full Blessednesse The root and foundation of the same the parts the measure and quantitie the degrees of Glory and whence it groweth the eternitie Of certaine that rose vpon our Sauiours Resurrection Of Enoch and Elias Of the sudden change of those that shall be aliue at Christs comming Of the renewing of the Creatures FINIS THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAP. I. Of God the Father the Sonne and the Holy Ghost AS all other Sciences are Diuinitie is a Doctrine of glorifying God commended by their end and euery one esteemed so much the more eminent as the end doth more excell so it is the worthie prayse of the Doctrine of Religion which is the same that we call Diuinitie that it looketh to such an end as is incomparably most to be desired most to be loued and embraced of vs that is to say the glory of God a Rom. 11. 39. From whom and by whom and to whom are all things And whose glory ought to be a thousand-sold more deare vnto vs then our liues yea then the saluation of our soules This therefore is the scope and marke Heresies and Errors A Theists that say There is no God whom not onely the Word of God but all the Things created especially this goodly Frame and Workmanship of the World and euen their owne Consciences sufficiently confute since they cannot but see vnderstand hereby that there must needs be some Diuine Power before all and aboue all of whom these things were made and by whom they are gouerned in so wise and gracious sort as the â—postle teacheth Rom. 1. 20. For his inuisible Things that is his Eternall Power and Godhead being vnderstood by the things created are clearely seene by this Frame of the World to the end that men might be vnexcusable And therefore these Wretches that striue against their Conscience to put out so cleare a Light which will they nill they shineth thus bright in their eyes are to be left vnto themselues and Gods iust hand vpon them as vtterly vnworthie to be dealt with by any further Arguments The whole Doctrine of Poperie which in all the points of their Religion spoyleth God of his glorie for 1. In stead of the true blessed God they set vp an Idoll of their owne braine one neither perfectly righteous which accepteth an imperfect satisfaction as whatsoeuer proceedeth from man whom they will haue able to satisfie for his owne sins must of necessitie be nor perfectly mercifull if he do not freely forgiue sinne but receiue some part of recompence at our hands contrary to that of Esay 43. 25. I I for my selfe that is freely for mine own mercie and glorie do away iniquities 2. His incomprehensible and incorruptible glorie they transforme into the image of a corruptible creature as the Apostle speaketh Rom. 1. 23. painting him out sometimes after the likenesse of an old man sometimes in one shape sometimes in another as if Time did weare him or Age alter him who is the Eternitie of Israel and neuer changeth 3. Their prayers to Hee Saints Shee Saints and angels which is a glorie proper vnto God Psal â—0 15. Call upon â—â— and I will deliuer thee so shalt 〈…〉 fie mee And their bowing to Stocks and Stones whereof the Lord saith Esay 4â— â— I will not give my glorie to another nor my praise to carued Images 4. They teach that the predestinating as well of the elect to life as of the reprobate to condemnation is for their workes fore-seene which the Apostle Rom. 9. 22 23. sheweth to be of his owne free pleasure to shew forth the riches of his might and glorie 5. Touching 〈◊〉 â—â—w of God they are not only altogether ignorant of the true vse thereof which is by a right humiliation of ones selfe to prepare the way and to lead him vnto Christ but spoyle God of the glory due vnto him whilest they teach That it is possible for a man to fulfill the Law himselfe and so falsifie that goldeÌ„ saying of the Apostle Rom. 11. 32. God hath shâ—t all vnder sinne that he might haue mercie vpon all 6. The means of saluation they attribute in part to the worthinesse of men and to their due desert which is the free grace and gift of God that he that glorieth might glorie in the Lord 1. Cor. 1. 32. 7. Whereas the wonderfull glorie of God in his loue vnto mankind hath herein shined forth most clearely that when we were dead in sinnes and enemies vnto God he hath quickened and reconciled vs to himselfe they contrarily imagine that the wound is not to deepe but that there remaineth still a kind of life in man and a disposition to receiue
knoweth all the secrets of his Father as perfectly as if they were numbred before him must not hee needes be wise himselfe and of an vnderstanding substance And how can he else be tempted as Paul t 1. Cor. 10. 9. saith that some of the Fathers in the Wildernesse tempted him To conclude what can bee more plaine then that in the u Proâ— 8. â—0 Prouerbs where he is said before the World was made to haue beene the daily delight of God sporting before him continually and in Iohn 17. 5. to haue beene glorious with his Father before the World was Whereunto adde the effects attributed vnto him he x Gen. 32. 4. 〈◊〉 with Moses 〈◊〉 wrestled with Iacob spake and blessed him came out from the Father when he y Iohn 16. 18. came into the World c. Touching the Spirit although wee grant this word to bee often vsed by a Metonymie of the cause sometimes for the motions and working of the Spirit in the faithfull as when z 1 Thess 5. 19. Paul saith Quench not the Spirit sometimes for the grace and gifts themselues wrought by the Spirit in which sense a Acts 2. 4. the diuersity of Tongues is called the holy Spirit yet there want not infinite testimonies to prooue the Spirit properly taken not onely distinct from the graces which it worketh which the Apostle doth most b 1. Cor. 12. 18. euidently saying There bee diuersity of graces but the selfe-same Spirit but to bee withall a liuing and vnderstanding substance Therefore to him is attributed will and that a most free and voluntary will c 1. Cor. 12. 11. He distributeth to euery one according as hee will Knowledge d 1. Cor. 2. 11. None knoweth the things of God but the Spirit of God Iudgement e Acts 15. 22. It seemeth good to the Holy Ghost and to vs hearing and declaring the same to others f Ioh. 16. 14 15. Of mine shall he take saith Christ and declare to you Againe g Iohn 16. 13. Whatsoeuer he heareth he shall speake And if hee were no liuing and vnderstanding substance how could hee be grieued as the Prophet speaketh h Esay 63. 10. They grieued his Spirit His actions likewise prooue the same i Esay 61. 1. Hee anoynted Christ sent him to preach vnto the poore k Esay 63. 14. led the people of Israel thorow the Wildernesse l Luke 1. 35. The Holy Ghost saith the Angell to MARY shall come vpon thee and ouer-shaddow thee framing and creating out of thy substance the flesh or humane nature of Christ Our Sauiour in Iohn calleth him m Iohn 14. 16. and 15. 26. and 16. 13. a Comforter he saith not comfort it selfe but a Comforter that is a liuing and vnderstanding person comforting Gods Elect. The point of their personall subsistence being thus cleered let vs goe on to that which followeth There be in all foure things to be considered touching these persons First That they are each distinct from other Sabellius who as the former robbeth vs of these persons but in a more subtill manner So infinite are the sleights of Satan who to deceiue and abuse the world changeth him self into a thousand formes For granting the Sonne and holy Spirit to be persons truly subsisting diuine eternall and vncreated yet he taketh away all distinction between the Father and them maketh but one Person in the God-head As if God were termed the Father the Son and the Holy Ghost no otherwise then as wee terme one and the same man to be wise learned rich c. seuerall and distinct persons When IOHN n Iohn 1. 1. saith that the Word was with God that is with the Father as in another o 1. Iohn 2. 2. place he doth expound it if he did not meane that it had some thing proper to it selfe beside the essence common with them both he had which is to be detested mistaken his kind of speech and hereunto it serueth that Christ expresly calleth the Father another then himselfe Iohn 5. 33. There is another that beareth witnesse of me So of the Spirit Iohn 14. 16. I will pray the Father and hee shall giue you another Comforter the Spirit of Truth as in the p Iohn 15. 26. next Chapter hee doth expound himselfe And how else could the comparison stand That the q Phil. 2. 6. Sonne is equall with God his Father vnlesse there be a distinction betweene them But among all other that place is very r Iohn 8. 13 14 15 16 17. 18. notable where to the cauill of the Iewes excepting that the testimony of our Sauiour Christ was not true because he bare record of himselfe he answereth If I iudge any thing my witnesse is true for I am not alone but there is I and the Father that sent mee Now in your owne Law it is written that the witnesse of two is true there is I beare witnesse of my selfe and the Father that sent mee beareth witnesse of me c. manifestly making himselfe and his Father two As also of the Spirit it doth appeare in the Prophet ESAY Å¿ Esay 48. 16. IEHOVAH hath sent me and his Spirit The second point is the Trinity of Persons euident and cleere by that which hath beene said yet for further illustration it shall not be amisse to note from the beginning such places as serue vndoubtedly to prooue it that it may appeare by what degrees the wisedome of God hath from time to time made knowne so great a Mystery to his Church which no reason can demonstrate nor since the fall could once haue entred into the thought or imagination of man if God had not reuealed it In the first Chapter of t 〈◊〉 1. 1 2. Genesis MOSES though more obscurely layeth downe this same God his Word and Spirit The Spirit of God mooued vpon the Waters And GOD said Let there bee Light c. whom anon hee bringeth in taking counsell together in the making of man diuision of Tongues c. as before wee haue declared Long after that as it were in a middle Age Esay u Esay 63 â— 11 doth reuiue it and speaketh somewhat playner I will declare the kindnesse of IEHOVAH towards the house of Israel The Angell of his face Christ the Mediator betweene God and man saued them but they rebelled and grieued his holy Spirit which he had put in the middest of them Last of all in the conclusion and winding vp at it were of the times of the Law hee manifesteth it more fully by the hands of the x Hag. 2. 5 6. Prophet HAGGAI Now therefore ZERVBBABEL and IEHOSHVA and all the people of the Land be strong and doe the worke for I am with you saith IEHOVAH of Hostes with my Word in whom I made a Couenant with you when you came out of Egypt and my Spirit that abideth among you And thus farre out of the Old
of the Apostles l Luke 17. 5. Lord increase our Faith Pardoneth and remitteth sinnes and that by his owne Authority He m Luk. 7. 48 49 said vnto her Thy sinnes are forgiuen thee And they that sate downe with him began to say in themselues Who is this that doth also forgiue sinnes As n Luke 5. 21. elsewhere vpon the like occasion they said He did blaspheme grounding themselues vpon a certayne truth That none can forgiue sinnes but God onely He washeth and sanctifieth the Church as a glorious Spouse vnto himselfe which because it is the proper worke of God is therefore expresly o Rom. 1. 14. attributed to his Spirit or Diuine Power And by this Argument he confirmeth his God-head Ioh. 5. 21. As the Father rayseth the dead in sinne and quickeneth so also the Sonne quickeneth whom hee will This is he which is to iudge the World Iohn 5. 22. The Father iudgeth no man but hath committed all iudgement to the Sonne Hee rayseth vp by his mighty voyce the bodies of the dead Iohn 5. 22. p Iohn 5. 28. For the time shall come when all that are in the graues shall heare the voyce of the Sonne of man and shall come forth So in q Iohn 6. 34 40 another place And I will rayse him vp in the latter Day Rom. 1. 4. he is said to haue raysed vp himselfe And in IOHN r Iohn 10. 18. I haue power to lay downe my soule and to take it vp againe Yea he is called the Å¿ Iohn 11. 25. Resurrection to note that hee doth this of himselfe and by his owne authority who were hee not God could not rayse vp himselfe much lesse rayse vp and quicken others To conclude as a Crowne of all the rest this is he which t Iohn 1. 12. to as many as receiue him giueth this dignity to bee the Sonnes of God u Reuel 1. 6. hath made vs Kings and Priests to God his Father and giueth euerlasting life which x Rom. 6. 23. is the gift of God alone To y Reuel 3. 21. him that ouercommeth I will giue to sit with mee in my Throne So Iohn 10. 27 28. My sheepe heare my voyce and I know them and they follow me and I giue euerlasting life vnto them Sixtly maruellous are those markes whereby as by certaine steps and footings we may trace out the Maiesticall glory of his God-head Iohn 1. 14. We beheld his glory as the glory of the onely Begotten comming from the Father PAVL also calleth him The Lord of glory 1. Cor. 2. 8. For had they knowne they would not haue crucified the Lord of glory By which very phrase if there were no more wee may easily discerne him to be selfe-same mighty God full of Maiesty and of Power whom z Psal 24 9 10 Dauid termeth the King of glory and forthwith addeth Who is the King of glory IEHOVAH of Hosts he is the King of glory In the Acts a Acts 7. 56. when hee shewed himselfe to STEPHEN the Heauens are said to haue beene opened as it were the Creature to giue place vnto the Creator He is the b Col. 1. 15. Image of the inuisible God The c Heb. 1. 3. engrauen forme of his Fathers Person and resplendence of his glory hath one d Reuel 22. 1. and the selfe-some Throne with his Father whereby equall Power and Dignity is meant In e Iohn 1. 18. IOHN He is said to be in the bosome of the Father Hither belongeth that Honourable Title which the Father giueth vnto Christ when hee calleth him f Zach. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man my fellow as it were another himselfe the representer of his Person as the Hebrew word doth signifie The Elect and holy Angels are called the Angels of God and neuer the Angels of any Creature as by way of noting out any authority ouer them But Christ is not onely the g Iude verse 9. Arch-angell chiefe h Dan. 10. 13. of the heauenly Princes and i Iâ—sh 8. 2. Prince of the Host of IEHOVAH but further they are said by name to be k Reuel 12. 7 8. Mat. 13. 4. his Angels and l Heb. 1. 6. willed to doe him homage Let all the Angels of God worship him In the Prophets you may euery where see how they minister to Christ are sent by him and runne at his Commandement Ezech. 10. 6. The man clothed in linnen with a Writers Inke-horne by his side which was Christ the Priest and Mediatour of his Church sealing them to eternall Life by the Bloud of the New Testament being commanded of his Father to fill his fists with coles of fire from betweene the Cherubins and to scatter it vpon the City Assoone as he came and stood by the wheeles one of the Cherubs an Angell tooke of the fire and put it into his fists prest and ready to serue him as he was to obey his Father In m Zach. 1 9 11 Zachary the Angell that spake to the Prophet being the same n Verse 9. Angell that stood betweene the two Myrrh-trees called also the man that stood betweene the Myrrh-trees that it might bee knowne to be meant of Christ taketh of the other Angels a reckoning and account of their doings The same Angell in the o Zach. 2. 3 4. next Chapter biddeth another Angell that came forth to meete him as it were to know his pleasure what he would command him to runne and informe the Prophet of those promises which there hee maketh to his Church So p Dan. 8. 16. Daniel hauing seene a great Vision which he vnderstood not heard the voyce of a man which was Christ calling and saying GABRIEL make this man vnderstand the Vision But in the times of the Gospell when the Propheticall Visions were more cleere then vnder shaddowes of the Law his also is more manifest For in the very beginning of the Booke of the q Reuel 1. 1. Reuelation the things which Christ receiued from his Father he is said to haue sent and shewed them by his Angel to his Seruant IOHN And in the r Reuel 2â— 16. coÌ„clusion of the Booke againe I IESVS haue sent my Angell to testifie these things vnto you The conference of which place with Å¿ Reuel 22. 6. that which went immediately before The Lord God of the holy Prophets hath sent his Angel to shew his Seruants the things which must come to passe shortly noteth him out plainly to bee that IEHOVAH The true God which spake by the holy Prophets Wee are t Mat 28. 19. Acts 2. 38. baptized into his Name A forme of speech signifying that we dedicate and consecrate our selues to him as to our GOD and Lord. Whereupon u 1. Cor. 1. 14. Paul worthily detesteth it to haue beene thought as if hee baptized any into his owne Name God x Mat. 4. 10. onely is to bee
Nature and being Consubstantiall and Coessentiall things not in the least degree appertayning to the Angels Further let the Text be marked It is p Reuel 5. 5 6. apparant that these seuen Spirits the Hornes and Eyes of the Lambe are noted to be that strength and most absolute and perfect Wisedome whereby this Lyon of the Tribe of Iudah ouercame to open the Booke and the seuen Seales thereof which q Reuel 5. 34. none in Heauen or Earth or vnder the Earth that is no Creature could doe And when all other r Reuel 7. 11. Angels and Å¿ Reuel 4. 10. and 5. 14. Elders are said to fall downe and adore God onely these seuen Spirits doe it not To this I adde Prophecie of ZACHARY t Zach. 3. 9. and 4. 10. That God will put seuen Eyes vpon one Stone vpon CHRIST the Rocke and Foundation of his Church Being I doubt not the selfe-same seuen Eyes that Iohn u Reuel 5. 6. speaketh of which neyther the Phrase will suffer to be spoken of Angels nor they can bee said The ingrauings of that Stone It must needes bee then that the Prophet there meaneth nothing else but that which x Esay 12. 2. Esay saith Vpon him shall rest the Spirit of IEHOVAH the Spirit of Wisedome and Vnderstanding the Spirit of Counsell and Power the Spirit of Knowledge and feare of IEHOVAH that is an infinite store of all gifts and ornaments of the Spirit And that no man may doubt hereof these Spirits that here are called seuen Eyes are before y Reuel 3. 5. called seuen Lampes whereby yet more manifestly it is prooued to bee that one onely Spirit for so doth the Prophet z Zach. 4. 2. Zacharie from whom this place is fetched or rather the Angell to the Prophet precisely expound that Vision After he had shewed vnto him a Candlesticke all of Gold with a Bowle vpon the top of it and his seuen Lampes therein and seuen Pipes to the seuen Lampes which were on the tops thereof and two Oliue Trees ouer it one vpon the right side of the Bowle and the other vpon the left side thereof And being demanded of the Prophet the interpretation of all this First he deliuereth it in grosse This a Zach. 4. 6. is the word of IEHOVAH to ZERVBBABEL not with Power nor with Strength but with my Spirit saith IEHOVAH of Hosts Afterwards b Zach. 4. 14. expounding it piece by piece hee saith in the end The two Oliues are those that continue with the Lord of all the Earth that is which are in Christ and by Christ largely powred vpon his Church as here c Reuel 5. 6. also Christ is said to haue them nay that they be as Hornes and Eyes in his head And this is that which seemeth to haue beene shaddowed in those seuen Candlestickes d Exod. 23. 31. commanded in the Law to be made of one entyre matter to note out the varietie and multiplicitie of Graces proceeding all from one Spirit as the e 1. Cor. 12. 4. Apostle saith There be differences of Graces but the same Spirit neyther let it offend any man as vnworthy of the Maiestie of the Holy Ghost that these seuen Spirits f Reuel 5. 6. are said to be sent forth into all the Earth as if they were Ministers and Attendants vpon the Lambe for both the word sending is g Iohn 15. 26. and 16. 17. many times spoken of the holy Spirit and h Zach. 4. 10. Zacharie hath the phrase of rolling to and fro vpon all the Earth Sixthly he calleth and appointeth to the worke of the Ministery and that by an equall power and as it were a ioynt commission with God Esay 48. 16. IEHOVAH hath sent me and his Spirit Acts 13. 2. In the solemne Assembly at Antioch whilest they were ministring and fasting the Holy Ghost said Separate mee now SAVL and BARNABAS to the worke whereunto I haue called them So saith PAVL Acts 20. 28. Take heed to your selues and to all the Flocke whereof the Holy Ghost hath made you Bishops And this was the warrant that Peter had of his calling to preach vnto the Gentiles Acts 10. 19 20. Whilest hee doubted of the Vision which he saw and made question of it the Spirit said vnto him Behold three men seeke thee arise and get thee downe and goe with them making no question at all for I haue sent them Finally that of the same Apostle is generall i 1. Pet. 1. 22. Not by the will of man was Prophecie heretofore brought but as they were led of the Holy Ghost did the holy men of God speake Seuenthly Regeneration as also Iustification and Sanctification all the sole k Iohn 1. 13. Who are borne not of bloud c. but of God Ro. 8. 33. It is God that iustifieth and proper marke of God come from him Iohn 3. 5. Vnlesse one be borne of Water and of the Spirit he cannot enter into the Kingdome of God Titus 3. 5. He hath saued vs by the Lauer of Regeneration and renewing of the Holy Ghost 1. Cor. 6. 11. And such were some of you but you are washed from them but yee are sanctified but yee are iustified in the Name of the Lord Iesus and by the Spirits of our God Eightly the markes also and steps of his God-head are not obscure First Wee are l Mat. 28. 19. baptized into his Name Secondly Iohn m Reuel 1. 4. 3. prayeth for Grace and Peace from him Thirdly when the Apostles n Acts 15. 28. doe warrant the decree which they made by this Argument it seemed good to the Holy Ghost and vs is it not plaine that they giue him a Diuine authoritie and the supreme Soueraigntie of God himselfe Fourthly How much maketh it for his Godhead that the sinne committed o Mat. 12. 13. against him that is his speciall grace and working can neuer be forgiuen Ninthly playne testimonies of Scripture calling him God The mightie God c. ESAY p Esay 40. 13 18 hauing discoursed of the excellent and incomparable both Power and Wisedome of the Spirit addeth To whom then will you liken the mightie God manifestly calling him the mighty God As Peter q Acts 5. 3. also doth when asking ANANIAS Why Satan had filled his heart to lye against the Spirit of God forth-with hee addeth Thou hast not lyed to men but to God Hither belongeth that vnto the r 1. Cor. 2. 11. Corinthians For who among men knoweth the things of man saue the spirit of man that is in him So also none knoweth the things of God but the Spirit of God Where to make the comparison hold as it ought you must needes say that as the Apostle expresly noteth none to know the things of man but a very man So he meaneth that none know the things of God but hee that is GOD indeed So that this also is a most cleere
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
which he requireth of vs Know ſ Psal 110. 3. that IEHOVAH he is God Thou t 1. Chron. 28. 9 SALOMON my sonne know the God of thy fathers and serue him Behold u Ro. 2. 17 18. thou art named a Iew and restest in the Law and boastest of God and knowest his will Be x Ephes 5. 17. not foolish but vnderstand what is the will of the Lord. The contrary whereof is ignorance of God and of his reuealed will whither referre all Errors and Heresies concerning either God his Persons and Properties or any other point of Christian Doctrine But then y Gal. 4. 18. verily not knowing God ye serued those that by nature are no gods z Ephes 4. 18. which are strangers from the life of God through the ignorance that is in them Fashion a 1. Pet. 1. 14. not your selues to the former lusts which you had in your ignorance Next is iudgement or wisdome which is as it were the life of our knowledge and added by the Apostle as one degree higher Thou b Rom. 2. 18. knowest his will and tryest the things that differ So he prayeth for the Philippians that they may discerne c Phil. 1. 10. things that differ And to the Hebrewes d Heb. ◠14. he saith Strong meate belongeth to them which are of age who through long custome haue their wits exercised to discerne both good and euill A principall branch of this is the trying of Spirits Dearely e 1. Iohn 4 1. beloued beleeue not euery spirit but try the Spirits whether they be of God Try f 1 Thess 5. 21. all things and keepe that which is good Hereby g Act. 17. 11. are those noble men of Berea commended that they searched the Scriptures whether the things that Paul said were so or no. The contrarie whereof is that which the Apostle h Rom. 1. 28. calleth a minde void of iudgement and the i Ephes 4. 17. vanitie of mindes wherein we all naturally doe walke esteeming Truth Falshood and Falshood Truth whence it commeth that we k Ephes 4. 19. are carryed away with euery winde and puffe of Doctrine With knowledge and iudgement a good conscience must be ioyned whose propertie it is iustly and rightly to beare witnesse of our Actions in l Rom. 2. 15. Their Consciences accusing or excusing accusing or excusing them as it ought The contrary whereof is an euill conscience either benummed or through hypocrisie seared as it were with a hot Iron that both it accuseth not where it should and excuseth where it ought not To the m Tit. 1. 15. vnfaithfull there is nothng pure but both their minde and conscience is polluted For remembrance of holy things a Commandement is giuen Numb 15. 39. that the children of Israel should weare frindges vpon the edge of their garments that seeing the same they might remember all the Commandements of IEHOVAH and doe them Ps 119. 11. DAVID professeth of himselfe I hid thy Word in my heart that I might not sinne against thee And Mary hath her worthy prayse Luke 2. 51. for that shee retayned all the things there spoken of in her heart The contrary whereof is forgetfulnesse My n Prou. 3. 1. sonne forget not my Law but let thy heart keepe my Commandements I forget o Psal 119. 16. not thy Word In the soule first is the desire comprehending all inward thoughts and motions that but once rise vp within vs and come not so farre as to haue consent vnto them And this desire is by nature a holy thing The p Gal. 5. 17. spirit desireth or lusteth against the flesh Hereof principally the Lawes of God are q Rom. 7. 24. called spirituall because they bind not onely all the Creature his intents and purposes but his whole force and power and all the thoughts and inclinations of his heart The contrary is concupiscence or lust The Papist which teach that the first motions are no sin Put off r Ephes 4. 22. saith the Apostle the old man which is corrupted through deceiueable lusts which he there opposeth to renewing in the spirit of our minde Walke ſ Gal. 5. 16. 17 in the Spirit and yee shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit Let t Rom. 6. 12. not sinne raigne in your mortall bodie to obey it through the lusts thereof that is of the body flying u 1. Pet. 1 4 the corruption which is in the World through concupiscence Euery x Iam. 1. 14. man is tempted of his owne lust Sinne y Rom. 7. 8. taking occasion by the commandement wrought in me all lust Of concupiscence or lust the Apostle Iames z Iam. 1. 1 4 noteth two degrees First The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moouing of the powers of nature out of their right and proper place by raysing vp wandring and wicked thoughts which yet we neuer like of Secondly The nibbling b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with some delight at this bayte laid before vs though presently we repell it of which nature are vaine sudden wishes and euill dreames though it bee of things which a man misliketh when he is awake And that all concupiscence is vnlawfull euen that whereunto no consent of the will doth come may appeare by these reasons following First Because the Root from whence the least thought doth spring is naught our owne inborne corruption else it could neuer enter into vs farther then by Satans offering it to the sences and outward obiects as it was to our Sauiour Christ and to our first parents in their innocencie The sinne whereof appeareth in this that wee thinke not vpon it with a detestation at the first but when it hath once passed our thoughts then we beginne to detest it which in the vncorrupt estate of man should haue beene quite contrary Secondly Iames doth tell vs that lust conceiuing bringeth forth sinne Can lust conceiue and bee with childe of sinne and be any other thing then sinne Are fishes bred of Serpents or is it possible that the fruit and the Tree should bee not of one nature Euen so concupiscence which is the spawne of sinne the bed and bosome wherein it is conceiued and hatched must needes it selfe bee sinne euen after Baptisme after wee bee regenerate and after that the guilt and the sting thereof is pulled out by Christ Thirdly Philosophers and other heathen men that neuer heard of the Law of God haue condemned settled purposes to doe euill Therefore this must needs bee more close and secret which Paul himselfe so great a Doctor of the Law brought vp at the feet of Gamaliel was altogether ignorant of till he was taught a better Lesson in the Schoole of Christ I c Rom. 7. 7. knew not sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust
we were made framed to the perfectiō of it yet retayn some notions therof in this our corrupt estate Secondly The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of Adam the same is by the mercifull prouidence of GOD for a more certaine direction of our wayes and to humble vs in seeing how short we come of the performance of it againe renewed and the summe of all compendiously abridged in ten Words Sentences or Commandements written z Exod. 34. 28. by the finger of GOD in two Tables Thirdly The same are expounded and handled more at large in the whole Volume of the Scripture where all this Doctrine is fully and absolutely taught Of both thse Lawes the Law of Nature and the written Law the Apostle speaketh Rom. 2. 14 15. For when the Gentiles which haue not a law doe by nature the things of the Law these hauing not a law are a law vnto themselues as those which declare the worke of the Law written in their heart their conscience bearing record vnto themselues and their thoughts accusing or excusing them c. For the vnderstanding of those ten Commandements and the better to discerne the large spread of Righteousnesse which they contayne take these few Rules that hold in euery one First They are vttered by a figuratiue speech of a part for the whole vnder one and that commonly the greatest comprehending not onely euery particular dutie whatsoeuer may fall into the life of man of the same nature with that which is there commanded or forbidden but the whole manner of performance that it bee with all the powers of ones minde soule and bodie which belonging to euery Commandement is once for all explayned in the definition I gaue of Righteousnesse Secondly Commanding one thing they forbid the contrarie forbidding one thing they command the contrarie Lastly this withall is to be remembred that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse pertayne and haue their place in euery Commandement the corruption of nature and desire being as I thinke forbidden in euery one not alone in the tenth And that for these Reasons First From the nature of God that gaue the Law who being a a Iohn 4. 24. Spirit therfore piercing b Heb. 4. 12 13 into the most secret thoughts and intents of the heart euery Commandement of his not onely the ten Commandements layd together must needes bee c Rom. 7. 14. spirituall to binde the whole strength of nature and all the thoughts and desires which the Scripture is wont to call the spirit of our minde as before was noted Secondly Since it cannot bee denyed but that this is so in the duties of the first Table the same reason and proportion carrieth it to those of the second also Thirdly our Sauiour Christs interpretation of the seuenth Commandement is a sufficient warrant extending it to all kinde of Lust Math. 5. 28. As for the tenth it hath another sense as shall be seene when we come vnto it And that which Paul saith Rom. 7. 7. I had not knowne lust except the Law had said Thou shalt not lust I take vnder reformation of better iudgement to be meant not of the tenth Commandement onely but of the whole puritie that way which the Law of God thorowout requireth and that as well in the duties to God as to our brethren which the Apostle soundly gathereth to be commanded in the Law because the Law is spirituall Neither doth it follow because he saith Except the Law had said Thou shalt not lust that therefore he must needs point out the very words of one Commandement or because he saith many times that Commandement that therefore he meaneth a particular Commandement one of the tenne for the Law may as well be said to say Thou shalt not lust because in the generall doctrine thereof it forbiddeth all kind of lust as in the like case the same Apostle d Ephes 5. 14. writeth that God saith in the Scripture Arise thou that sleepest and Christ shall shine vnto thee Which notwithstanding are not the precize words of any one place of Scripture but the generall summe and doctrine of the Gospell The name also of Commandement comprehending the scope and substance of many Commandements you haue so vsed 1. Iohn 2. 7 8. And albeit Paul Rom. 13. 9. doe aptly truly render the meaning of the tenth Commandement by the same very words which heere he vseth that hindereth not but that in this place it may haue another sence the word seruing indifferently for e So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire coueting or for lusting and the diuersity of the Argument inforcing a diuers interpretation of these two places The Tenne Commandements which summarily conteine the whole doctrine of Righteousnesse whatsoeuer the Law or Prophets speake of our Sauiour Christ in his The doing whereof is tearmed Righteousnesse and hath two parts Pietio and Iustice infinite wisedome hath contriued into two The loue of God and of our brethren When vnto the Lawyer asking him which is the great Commandement in the Law he answereth f Math. 22. 37. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy might This is the first and great Commandement and the second is like vnto it Thou shalt loue thy neighbour as thy selfe on these two commandements hang the whole Law and the Prophets PAVL vseth the very termes of Pietie and Iustice Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety and iniustice of men So he saith Tit. 2. 12. that the Grace of God manifested by the Gospell instructeth vs that wee should liue soberly and iustly and godly in this present world Where before Iustice and Piety which are the parts he putteth Sobriety or Soundnesse of minde as the forme that is to hold in both 1. Tim. 1 2. he deuideth it into Piety or Godlines and Honesty Sometimes in stead of Piety you shall finde the terme of Holinesse which is all one g Luke 1. 75. That being deliuered out of the hands of our enemies wee might serue him in holinesse and righteousnesse Put on h Ephes 4. 24. the new man which according to God is created in true righteousnesse and holinesse but i Acts 3. 14. yee haue denyed that holy and lust one HEROD k Marc. 6. 20. did reuerence IOHN knowing he was a iust and a holy man Yee l 1. Thess ◠10. are witnesses and God how holily and iustly and vnblameably wee were conuersant among you that beleeue Hee m Reuel 22. 11. that is iust let him become more iust hee that is holy let him become yet more holy According to this diuision of our Sauiour Christ wee commonly call these two The
haue figuratiuely applyed vnto mine owne selfe and APOLLOS for your sakes that yee might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause for who separateth thee and what hast thou that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it A notable example hereof is in Herod whom the Angell of the Lord smote because he gaue no glory vnto God Acts 12. Worship must needs be a part of the first Commandement The other to worship him for whom we worship him wee acknowledge for our God There is none so brutish that doth otherwise Contrary to this worship are First Blasphemie which is a reproch of God and a flat contempt with a high hand against his Maiestie b Leu. 24. 15 16 Whosoeuer curseth his God shall beare his sinnes and he that blasphemeth the Name of IEHOVAH shall be put to death Such was that of cursed c 2. King 19. 10 RABSHAKEH Thus shall ye speake to HEZEKIAH King of Iudah and say Let not thy Goddeceiue thee in whom thou trustest saying Ierusalem shall not be deliuered into the hand of the King of Asshur Secondly Worshipping of any beside God Thou d Mat. 4. 10. shalt worship the Lord thy God and him onely shalt thou serue And this hath vnder it diuers kindes First Worshipping of the Deuill whether in direct seeking vnto him coniuring and inuocating of him or in Deuillish meanes though pretending other causes To the first referre all vsing of the helpe of an vncleane spirit wherewith one is possessed or of some Familiar As the Mayden which in the c Acts 16. 16. Acts hauing a spirit of diuination got her Masters much aduantage with diuining Of these the f Esay 29. 4. Prophet speaketh Thy voyce shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust Secondly Sorcerie and Necromancie where the Deuill is sought vnto in the forme of some dead man as in the Storie of the Witch g 1. Sam. 28. 11 13 14. of Endor who raysed vp the Deuill in the likenesse of Samuel like an old man lapped in a Mantell for that it was not the true Samuel but a meere illusion of Satan beside many other this one reason doth euince for that God had h Verse 6. refused to answere Saul by Prophets such as Samuel was To the second belong Sooth-saying and Diuination by flying of Birds looking into beasts entrayles as the King of Babel did Ezech. 21. 21. who consulted with Idols and looked into the liuer Star-gazing Charmes Mumbling of words casting of Figures c. MOSES Deut. 18. 10 11. hath all these together Let none be found among you that vseth Witchcraft or is a regarder of times or a marker of the flying of Fowles or a Sorcerer or a Charmer or that consulteth with spirits or a Soothsayer or that asketh counsell at the dead Where the pretence of doing good which some Obiect doth no whit lessen the sinne seeing the glorie of God is alike impeached in them both And therefore the good Witch no lesse then the other Witch is abominable in his sight And heere all going to Witches Coniurers and Soothsayers and such like is also condemned If i Leuit. 20. 6. any turne after such as worke with spirits and after Sooth-sayers to goe a whoring after them then will I set my face against that person cut him off from among his people 1. Chro. 10. 13. SAVL is said to haue dyed for his transgression principally in that hee sought and asked counsell of a Familiar Spirit To this seeking to Sooth-sayers and Witches the Holy Ghost opposeth a Prophet as the onely lawfull Minister of God to know his will by For k Deut. 10. 14 15. these Nations which thou shalt possesse harken vnto those that regard the times and vnto Sorcerers As for thee IEHOVAH thy God doth not suffer thee to doe so IEHOVAH thy God will rayse vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him ye shall harken l Esay 8. 19 20. When they shall say to you Inquire at them that haue a spirit of Diuination and at the Sooth-sayers which whisper and murmure should not a people inquire at their God from the liuing to the dead to the Law and to the Testimonie Secondly The Worship of false gods as the Heathen did Iupiter Saturne the Sunne the Moone c. wherein vnder a shew of worshipping of God the Deuill indeed is worshipped m 1. Cor. 10. â—0 Those things which the Gentiles sacrifice they sacrifice to Deuils and not vnto God And I would not that ye should haue fellowship with Deuils Thirdly Attributing religious reuerence The Papists teach that this religious reuerenc is to bee done to creatures as to Angels the soules departed the Crosse c. to any creature man or Angell how excellent soeuer which fault Iohn so holy an Apostle twice fell into and is reprooued of the Angell for it I n Reuel 19. 10. 22. 8. fell downe before the feet of the Angell to worship him But he said vnto mee Take heed thou doe not for I am thy fellow seruant c. Worship God So o Acts 10. 26. Peter seeing Cornelius giue him more then a ciuill honour rayseth him vp and telleth him I am also a man Vnder the name of worship are comprehended generally Which worship comprehendeth all kind of Seruice Publike and Priuate his whole seruice and whatsoeuer hee commandeth for the glorifying of his Name both publike exercises of hearing the Word preached partaking of the Sacraments c. and priuate meditation of his Word and Workes c. More particularly one speciall and principall branch One principal part whereof is Prayer of this seruice is Prayer the Flowre of all the rest without which wee can assure no blessing vnto our selues of any good thing wee doe enioy For p 1. Tim 4. 4. euery creature of God is sanctified by the Word of God and Prayer A noble and a worthy seruice so acceptable vnto him that it is compared to Incense or sweet Perfume Psal 141. 2. Let my Prayer be directed in thy sight as Incense the lifting vp mine hands as an euening Sacrifice also to the drops of q Cant. 4. 11. Both Petition for the obtayning of good things or turning away of euill and thankesgiuing for all we doe enioy Honie dropping from the Honie-combe It standeth both in Petition for all things needfull and Thankesgiuing for all wee haue especially such good things as by Prayer wee obtayne of him Call r Psal 50. 15. vpon mee in the Day of trouble So will I deliuer thee and thou shalt glorifie me PAVL 1. Tim. reckoneth vp foure kindes Deprecations Prayers Requests Thankesgiuing But the first
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 lest mentioned in the Scriptures Fiftly The order of their fall one being the chiefe and Ringleader of the rest in this offence whom the Scripture from the qualities common to them all in this their corrupt estate nameth Satan g Reuel 12. 9. The great Dragon the old Serpent which is called the Deuill and Satan or the Deuill as it were by excellency aboue the rest of the Deuils who are said to bee his h Reuel 12. 9. And his Angels were cast out with him Matth. 25. 41. Which is prepared for the deuill and his Angels Angels and ministers and hee their head and prince exceeding them all in malice i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan he is called that is an Aduersarie the capitall enemie of God and of Mankinde k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuill that is a calumniatour and a slanderer for he did not sticke to calumniate God himselfe to Eue and l Iob 1. 9. 2. 4 5. vs he doth calumniate continually to God Sometimes hee is set forth by many other termes to note his primacie * 2. Cor. 4. 4. The God of this World m Iob. 16. 11. The Prince of this World The Scribes and Pharises from that horrible Idoll of the Philistims whom they worshipped at Reuel 12. 10. Ekron called him n Matt. 12. 24. Belsebub the prince of the Deuils Thus much of the fall of Angels Their punishment is the fulnesse of Gods wrath The curse vpon them is the fulnesse of Gods wrath which falling vpon a bare creature not able to beare the brunt of it crusheth him downe into hell for euer which instantly fell vpon them assoone as they sell from God and crushed them downe into Hell foreuer So sayth PETER o 2. Pet. 2. 6. God spared not the Angels that sinned but throwing them into Hell deliuered them vnto Chaynes of darkenesse to be kept vnto iudgement And p Iude vers 6. IVDE The Angels that kept not their first estate but left their owne habitation he hath kept with euerlasting Chaynes vnder darkenesse vnto the iudgement of the great Day Our Sauiour likewise telleth vs that euerlasting fire is the portion allotted to them Mat. 25. This fearefull estate is called Damnation and draweth And this estate is called Damnation drawing with it the full height and top of all iniquitie hatred of God obstinate vnrepentance finall desperation and such like after it the full height and top of all iniquitie hatred of God obstinate Vnrepentance finall Desperation and such like Wherefore the q Eph 6. 12. Apostle to expresse the sinnefulnesse of these damned Spirits calleth them Spirituall things of Wickednesse that is the spirits wholly drowned and swallowed vp in wickednes And our Sauiour Christ Iohn 8. 44. The Deuill is a Lyer the father of Lyes and when he speaketh a Lye he speaketh of his owne Finally hee calleth sinne The doing of the lusts of the Deuill As r 1. Iohn 3. 8. Iohn doth The workes of the Deuill telling vs that ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee sinneth continually for that is the force of the present-tense from the beginning euer since the World was made Therefore he is called The t Mat. 12. 43. vncleane spirit The u Mat. 13. 9. wicked one yea The x Mat. 4. 3. Tempter not onely vile and wicked himselfe but tempting and solliciting other to it for as they feare not to oppose themselues directly against the most high Maiestie so towards men they cease not to vse all meanes that may be both force and fraud to draw them away from God Hence he is called y Mat. 13. 39. The Enemie And z 1. Pet. 5. 8. Peter saith Your Aduersarie the Deuill walketh about like a roring Lion seeking whom hee may deuoure Yet euen among these also many are to be found naughtier and more vile and wicked then the other as our Sauiour Christ teacheth Mat. 12. 45. When the vncleane spirit goeth out of a man c. then he goeth and taketh with him seuen other spirits more naught then himselfe I doubt not but our Sauiours meaning there is by a figuratiue speech to note out sundry othervices fouler and more detestable then the former but withall putting the cause for the effect he doth not obscurely giue to vnderstand that there be certaine Deuils which haue the gouernment as it were and attendance ouer some certaine speciall sinnes to egge men thereto whither tendeth also that in another place a Mat. 17. 21. This kinde of Deuill is not cast out but by Fasting and Prayer But notwithstanding they were deliuered vp as before Notwithstanding it pleaseth God mony times to send them some release out of that dungeon is said vnto chaines of darknesse and throwne into Hell yet it pleaseth God many times to ease them of their torments sending them out of that place of darknesse to walke here vp and downe for where the Deuils in the b Luke 8. 31. Gospell beseech our Sauiour Christ that he would not throw them into that Deepe the Gulfe of Hell which they so feare and tremble at and in c Mat. 8. 29. another place expostulate with him that he came to torment them before the time from thence may bee gathered that some release they finde of torment whilest they roame here vp and downe which in those Prisons of darknesse is more hardly layed vpon them Therefore suffering them to dwell in the Ayre and to roame thorowout the World they dwell in the Ayre as the Apostle teacheth Ephes 6. 12. when he sayth The spirituall things of wickednesse which are in the heauenly places meaning in the Ayre that is aboue vs. And Ephes 2. 2. hee calleth Satan The prince that hath power in the ayre That from the place it selfe and the aduantage which he hath by that wee might learne the rather to take heed of him And to this end is God pleased thus to release them that so they may be instruments to work his pleasure here among vs that so he may vse them as instruments to work his good pleasure here among vs either for the comfort of his children though they labour all they can to the contrarie or the plaguing of the wicked This is their estate till a set and solemne day appointed All this till a day appointed which wee call the latter Day when they shal receiue their last doome of an euerlasting and more dreadful damnation with execution accordingly of God for bringing them vnto Iudgement which wee call the latter Day when they shall vndergoe the whole extremitie and fulnesse of Gods wrath in a greater and more fearefull manner That they are then to bee brought vnto iudgement it appeareth out of that which Peter and Iude doe speake Agreeable whereunto is that of PAVL Do you not know we shall iudge the Angels 1. Cor. 6. That till the Day of Iudgement the
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.
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
to be preached Sacraments and other holy things to bee administred Here q Matth. 16. 19 therefore are the liuely notes and markes of a Church The Scripture stileth them by the name of the r Matth. 28. 19 20. keyes of the kingdome of Heauen The prime and principall is his Word whereof wee haue spoken already the Treasure of all heauenly Knowledge Å¿ Rom. 3. 2. This saith the Apostle to the Romans is the chiefe of those excellencies which the Iewes had aboue other men that vnto them were committed the Oracles of God Or as the t Hosh 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet speaketh the excellencies of the Law Wherefore Gods Word and Precepts Dauid doth many times call u Whereunto it seemeth Paul doth allude 1. Tim. 6. 20. 2. Tim. 1. 14 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things deposited In regard whereof the Church is said to bee x 1. Tim. 3. 15. the Pillar and Sâ—ate of Truth for the Truth of God is no where to be found but there It is Error Lies Superstition Deceit whatsoeuer coÌ„meth not from hence The Church onely is the golden Candle-sticke figured in the Law which holdeth vp the eternal Truth of God to giue light vnto all the World and there light is to be had when darkenesse couereth the whole face of the earth beside Preaching for the forme and manner of it is an Preaching is an instruction of the Church by liuely voice instruction by word of mouth opening and interpreting the Scriptures rendring the sense thereof drawing the doctrines that are to be gathered from them making vse and profit of it for the edification and building vp of our faith which the Apostle by a Metaphor from the Sacrifices of the Law calleth y 2. Tim. 2. 15. Cutting aright the Word of Truth It standeth not in the bare and naked reading of them And that you may see Nehe. 8. 8 9. where the people abiding in their standing the Leuites taught them the Law first reading it distinctly then rendring the sense by the Scripture it selfe So Luk. 4. 17 18 19 20 21. Our Sauiour comming into the Synagogue there was giuen him the Booke of the Prophet Esay which when he had vnfolded and read a portion of that Scripture he folded the Booke and gaue it againe to him that wayted and sate downe and the eyes of all in the Synagogue being fastened on him he began to say vnto them To day is this Scripture fulfilled in your eares And of this instruction by word of mouth it pleased God to make choyce rather than of reading for that it pierceth deeper into the heart and mind of man and more doth affect him and that through the blessing of God who vseth the zeale of the speaker for the quickning and putting of life into that which is spoken The argument matter or subiect must be of and concerning in the Word of Christ Christ by teaching our owne corruption and impotencie to fulfill the Law and therefore the necessitie wee haue to flye to him who is made vnto vs of God Righteousnesse Sanctification and Redemption that he that glorieth might glorie in the Lord. Wherein it differeth from the ministery of Moses or of the Law as the Apostle doth oppose them 2. Cor. 3. 6. Who also hath inabled vs to be Ministers of the new Testament not of the Letter but of the Spirit So Rom. 1. 1 2 3 4. he sheweth He was called to be an Apostle and set apart to preach the Gospell of God concerning his Sonne Iesus Christ our Lord and Rom. 10. 8. This is that Word of faith that we preach In like sort it is said of Philip when he came downe vnto Samaria that he preached vnto them Christ Act. 8. 5. PETER also Act. 10. 43 44. declareth the sum of all that which he was charged of God to preach vnto the people to be this that by his Name should euerie one that beleeueth in him receiue forgiuenesse of sinnes * And that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrary Errors Exhortation to apply it also to all good vses of comforting denouncing stirring vp reprouing The parts of this instruction of the Church are Doctrine and exhortation both comprehended Rom. 12. 7 8. Doctrine by laying forth the Truth and confuting of contrarie errours that so the puritie of faith may alwayes remayne sound and vncorrupt in the Church Exhortation which sharpeneth the Word and setteth an edge vpon it by applying the same and making vse of it as the necessitie of the people requireth And these two aptly answere to the two parts of the soule of man his minde or vnderstanding and his will and affections Both which by this meanes God prouideth for Sacraments or outward Signes and Seales of the Couenant A SacrameÌ„t is It hath the name Sacrament from the Militarie Oath that Souldiers tooke to doe faithful seruice to their Captaine for in like manner we in the Sacrament sweare our Allegeance to Christ and to fight vnder his Banner against the World the Flesh and the Deuill It is also called a Mysterie or hidden thing because beside the outward Signe there is somewhat inward and Spirituall In the definition of a Sacrament I obserue First They are outward and earthly things to bee seene and felt seruing for the helpe of our weaknesse which if wee were all Spirit we needed not Secondly They are Signes as it is said Gen. 17. 11. a Signe and Rom. 4. 11. The Signe of Circumcision PETER calleth them Types and Figures 1. Pet. 3. 21. Therefore they serue as badges to distinguish true Professors from Infidels and Heathen men and as Monuments to bring heauenly things to our remembrance So saith our Sauiour Christ Luke 19. 22. Doe this in remembrance of me And the Apostle to the z 1. Cor. 11. 26. Corinths As oft as yee eate this bread and drinke this Cup ye publish the Lords death till hee come Thirdly The end why God doth giue them is to be and Seale of the Couenant not Signes onely but Seales and Pledges for the perswasion of our hearts and to confirme and assure vnto vs those spirituall and heauenly things which alreadie wee haue and doe enioy that is to say Christ himselfe and consequently Iustification and Sanctification and withall Saluation through him as the Apostle teacheth Rom. 4. 11. After he receiued the Signe of Circumcision as a Seale of the Righteousnesse of the Faith which hee had when he was vncircumcised Acts 10. 47. Can any man keepe water away that these should not bee baptized which haue receiued the holy Ghost aswell as we From whence we gather a noble vse of the holy Sacraments proper to the faithfull for where the visible and outward Signe is common vnto all yet being to other but bare and naked Signes dead and fruitlesse Ceremonies that profit nothing because
operations or faculties to worke great and wonderfull things but the same God there is that worketh all these things in all And so I distinguish those wordes in the question of the High Priests vnto the Apostles c Acts 4. 7. By what power or by what name haue you done this As if they should haue said By what Gifts or Calling noteth the Gift and Grace the other the Function or Calling it selfe Of gifts that are for a mans owne priuate is one knowledge Gifts for a mans owne priuate are knowledge of the Word of Christ and vnderstanding of the Word of Christ An excellent and a goodly grace for howsoeuer knowledge of it selfe without further The Popish assertion that Ignorance is the Mother of Deuotion which the Apostle maketh the Mother of Pride and of Rebellion against God Rom. 10. 3. grace bee not of power to reforme the hart yet it is so necessary that the holy Ghost pronounceth e Pro. 29. 2. Without knowledge the heart cannot bee good And this also is the proper worke of Christ for f Iohn 1. 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of his Father he hath declared him But knowledge as I said a man may haue and yet be and a taste of the sweetnesse of it which being the highest step that it is possible for any Reprobate to ascend neuer a whit the neerer to his Saluation nor haue made one pace vnto the heauenly Kingdome as touching any reformation of the heart That which followeth bringeth a change and alteration with it which the g Heb. 6. 4. Apostle calleth A tasting of the good Word of God c. meaning the sweet promises of the Gospell and is the furthest step that it is possible for any Reprobate to goe Wherein I obserue foure things First That it is a peculiar worke of Christ and commeth not but from him and h Heb. 10. 29. the Spirit of his Grace Secondly That it is not a counterfeit shew of holinesse or in hypocrisie onely but a matter of truth and an excellent grace of GOD wrought indeed in them touching and affecting their hearts as the Apostle Peter plainly sheweth 2. Pet. 1. 8. They beguile those that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed had escaped from them that were conuersant in errour Thirdly I obserue the neerenesse and affinitie that it hath with the sauing faith and the fruits of this with the fruits of that in which respect it pleaseth the Holy Ghost to call them both by one and the same name for they are said to bee k Heb. 6. 4. enlightened to l Heb. 10. 29. receiue the Spirit of Grace to m Luke 8. 13. They beleeued for a time Iohn 2. 24. Many beleeued yet he would not commit himselfe vnto them because he knew them all and what was in them Acts 8. 13 Then Simon also himselfe beleeued haue Faith to beleeue that the n Mat. 12. 43. vncleane spirit is gone out of them to flye o 2. Pet. 1. 20. the pollutions of the World to be p 2. Pet. 2. 22. washed to be q Heb. 10. 29. sanctified by the Spirit to be made r Heb. 6. 5. partaker of the Holy Ghost And the mayne sinne committed here-against is termed in the Scripture ſ Mat. 12. 13 32 Sinne against the Holy Ghost So that these men come to the skirt of the Holy Land and as Moses did from Mount Nebo behold it from afar or rather are at the very gate of the Kingdome of Heauen though for lacke of Faith they cannot enter in In nature it commeth so neere that they taste the changeth after a sort mans corrupt nature sweetnesse and excellency that is in Christ as we shewed before out of Heb. 6. 4. In the fruits and effects that a great and wonderfull change is wrought in them in all their parts and powers their Vnderstanding Will affections Wayes For touching their Vnderstanding they are t Heb. 10. 26. inlightened to the Knowledge and acknowledgement of Christ Touching their Will they desire to bee like Gods Children and to bee saued as Balaam did Numbers 23. 10. O that my soule might dye the death of the Righteous and that my last end might be like theirs For their Affections to omit those that comming from the Law and Couenant of workes may be in such as neuer heard of Christ as terrour and pricking of conscience for their sinnes which u Acts 24. 25. Felix had when Paul disputed of Righteousnesse Temperance and of the Iudgement to come to bee sorrie for them as x Heb. 12. 17. Esay that with teares sought the blessing and y Mat. 27. 35. Iudas that repented him and in the anguish of his soule hanged himselfe Those that properly belong to this place are First An imbracing of the Truth whereupon they are said to z Heb. 10. 25. receiue the Word and to receiue the acknowledgement of the Truth as it were taking it in their armes and imbracing it Secondly Ioy and Gladnesse in the sweet promises of the Gospell They a Heb. 6. 4 5. taste the good Word of God and the powers of the life to come they b Mat. 13. 20. receiue the Word by and by with ioy So did the c Iohn 5. 35. Iewes who willingly reioyced for a while in IOHNS light And d Marke 6. 20. Herod that heard him gladly Thirdly Zeale which was in the Galatians e Gal. 4. 15. that receiued Paul as an Angell and would haue plucked out their eyes to haue done him good and yet afterwards fell away So was f 2. Kin. 10. 16. Iehu zealous for Gods cause in the defacing of Idolatrie and yet a g 2. Kin. 10. 31 wicked man Fourthly Reuerence of the Ministers as HEROD h Marke 6. 20. reuerenced IOHN knowing him to bee a iust and a holy man and obserued him Changes in their actions and wayes Beside a confession of their faults with i Exod. 9. 27. PHARAOH I haue sinned this time IEHOVAH is most iust but I and my people are most wicked And k 1. Sam. 15. 24 26. 21. SAVL I haue sinned now c. And a conforming of themselues in the outward duties of holinesse as to heare the Word preached which l Marke 6. 20. Herod did to Prayer c. They haue these First Vexation in themselues and disquietnesse of minde before they commit sinne and feare to commit it So m Marke 6. 26. Herod was sore grieued to grant Herodias request when shee asked Iohn Baptists head and n Mat. 27. 24. Pilate much troubled in minde before he condemned Christ and sought all meanes to put it off Secondly Repentance and a kinde of humiliation for sinnes committed as o 1. Kings 21. 27 29. Ahab that rent his clothes and put sackcloth vpon him and fasted
not able to discerne of the Godhead of Christ lying hid vnder the vaile of his flesh not of euery one in particular for some wittingly and willingly and contrarie to their owne conscience went against him knowing what hee i Iohn 7. 28. was and wherâ—e he came which gaue our Sauiour occasion to handle this Argument Matthew 12. Marke 3. Luke 12. Fourthly It is a sinne not simply against knowledge but against the light of the Spirit or that sweetnesse and comfort which once they felt in Christ And so it appeareth that many of the Iewes offended of whom our k Iohn 5. 36. Sauiour saith that they did with cheerfulnesse reioyce for a time in the Ministerie of Iohn Baptist preaching Christ vnto them and yet afterwards l Iohn 5. 38. fell backe and had no m Iohn 5. 40. list to come vnto Christ This inlightening is n Mat. 12. 43. 2. Pet. 2. 20 23. Heb. 6. 5. 10. 29. a diuine and supernaturall worke of GODS Spirit changing a mans corruption and entring him into the high-way that leadeth to Regeneration So that I cannot thinke that either the sinne of Angels if you consider their first fall though then they were most glorious Creatures and Children of Light and their fall presumptuous or yet their sinne being now become Deuils though they o Mat. 8. 29. know Christ to bee the true Messias the Son and the Holy One of God and he of whom they must bee iudged and yet with all their might and mayne oppugne him can bee said properly the sinne against the Holy Ghost in that sence which the Scripture speaketh of it though I denie not but it is at the least equiualent or rather much beyond it for both at the first they sinned against that naturall light onely that they had by their first Creation which also was immediatly bent against the Maiestie of God without the respect of a Redeemer and since that time they are not vouchsafed grace to haue any taste at all of the sweetnesse in CHRIST nor possibly can haue seeing he p Heb. 2. 16. came not for a Sauiour vnto them Fiftly It is a witting and q Heb. 10. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarie sin freely without compulsion or other not cause onely but colour or shew of cause Sixtly It is of meere malice against that which their owne conscience telleth them to be so good and against Christ the Authour of it r Heb. 6. 6. crucifying him in their hearts and making a mocke of him because if they will be his they see they cannot enioy those Pleasures Profits or Preferments which they dote vpon and are resolued to hold though they lose their owne soules for it whereof commeth a persecuting and blaspheming of things they haue beleeued and of all that doe professe the same an vtter Å¿ Heb. 6. 6. 10. 29. reuolt from Christ and open warre against him It seemeth the Holy Ghost noteth this sinne to haue beene in Saul 1. Sam. 22. 17. Kill the Priests of IEHOVA He saith not simply Kill the Priests but the Priests of IEHOVAH as if hee should haue said I Hath Christ indeed serued me so not onely to turne me out of my Kingdome and to giue it to my seruant but will he now by his answeres and Oracles teach him how to rise vp and lye in waite against mee Well though my malice cannot reach to him who is in Heauen yet I will wracke it vpon his Darlings the Priests Goe kill me all his Priests c. It is not a falling of frailtie and infirmitie though wittingly as that of Peters was By all which may appeare that this being a hidden and a secret sinne lurking in the heart is most hard to bee discerned saue when it pleaseth God himselfe as it were from Heauen to reueale it which in the time of the Apostles to whom the extraordinarie Graces of his Spirit were more plenteous hee did now and then as appeareth in those that seduced the Galatians and further by that alleaged out of Paul and Iohn before but in the succeeding Ages more rarely whereof notwithstanding Iulian the Apostata may bee an example against whom the Prayers of the Church were simply to cut him off Seuenthly It is an vtter reuolt not from Christ or any good thing wee haue in him vpon which Rocke whosoeuer is firmely built the gates of Hell cannot preuaile against him though they may sorely shake him but from a loue and t Mat. 13. 20 21 ioy in some sweet thing which yet neuer had roote in their heart Therefore they that once beleeue in Christ and by faith are rooted in him can neuer come within the compasse of this sinne With this sinne against the Holy Ghost a u Heb. 6. 6. finall can neuer bee repayred vnrepentance is vnseparably ioyned so that they which commit it can neuer come to Faith and Repentance nor euer be in Christ which maketh it x Mat. 12. 32. vnpardonable CHAP. V. Of the Church vnder the Law And CHAP. VI. Of the Church in the time of the Gospell THE Church is one and cannot bee diuided The Church is one and cannot be deuided but hauing regard to the diuersitie of Gods dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him Especially among the Iewes his then peculiar people whereby the dispensation of those times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or The Promise To the Church of the New Testament the dispensation is in all cleernesse and perfection But according to the difference of times it is to bee distinguished into the Church vnder the Law I meane the Ceremoniall Law whilest the promise was afoot and the Church in the time of the Gospell differing onely by the diuersitie of dispensation before and since his comming God saith the Apostle to the Hebrewes in many pieces y Heb. 1. 1 2. and after diuers fashions of old spake to the Fathers by the Prophets but in these latter dayes he hath spoken vnto vs by his Sonne The manner therefore and the measure of the Reuelation of Christ did differ First For the manner it was vnto them in diuers Rites Ceremonies Types and Figures and therefore darke and obscure To vs all things are plainly without any shaddowes the bodie being come which is Christ Secondly Though the substance of the doctrine it selfe was alwayes
full and perfect yet as touching the measure and cleernesse of Reuelation there was something still behind more fully to bee manifested till hee spake lastly and perfectly by his Sonne vpon his owne comming in the flesh And this the silly woman of Samaria may teach vs to haue beene a doctrine which euermore sounded in the Church z Iohn 4. 25. When the Messia commeth he will teach vs all things cleerly and in all perfection Wherein that the Church was not deceiued appeareth by his owne testimonie Iohn 15. 15. Whatsoeuer I haue heard from my Father I haue made knowne vnto you And Iohn 8. 26. The things which I haue heard from him that sent me those doe I speake in the World Vpon these two differences it must follow that whilest the Church was in her infancie vnder the Rudiments of the Law the Fathers seeing by that darke and dimme light neither could their knowledge be so perfect nor were the Graces dealt vnto them so plentifull and so many The Euangelist teacheth it excellently Iohn 1. 14 15 16 17. comparing the Ministerie of Moses which stood in Rites and Ordinances with Christ and his Ministerie The a Verse 14. Diuine Maiestie saith he that shone in Christ the Resplendence of his Fathers Glorie euen as wee consider him clothed in our flesh was conspicuous to the World in two eminent Vertues Grace and Truth which hee had not in measure nor by participation but the whole nature and fulnesse of them b Verse 15. Whereunto Iohn Baptist himselfe bare record highly magnifying the Person and Office of Christ aboue his owne Who though he were in the number of his Auditours and did follow him as Schollers vse to come behind their Master yet had the precedence and was infinitely preferred before him for so his worth and excellencie farre beyond Iohns did require But both these vertues really residing in himselfe he hath beene pleased to communicate vnto vs in large and aboundant manner first touching Grace c Verse 16. From the fulnesse of Christ anointed with the substance of it wee receiue grace for grace the same very grace all the graces that are in him though not in the same measure as the Waxe doth the print of the Seale print for print and the childe the fathers lineaments limme for limme d Verse 17. Whereas the Law the Ceremoniall Law deliuered by Moses hauing but a shaddow of good things to come was not able to set a liuely print and to stampe grace vpon them Heb. 10. 1. Secondly For Truth e Verse 18. He onely Hee one with his Father and of the same nature and essence hath euidenced him and made him visible who before was hidden vnder the shaddowes and Ceremonies of the Law The Apostle to the Corinths handling the same Argument hath in effect the same Metaphore 2. Cor. 3. 13 14 18. In the Old Testament a vayle or couering kept away the cleer Light that their eyes were rather dazeled then able to looke into the bottome of Moses Ministery But now in these times of the Gospell wherein wee behold the Glorie of the Lord in his Sonne manifested in the flesh as in a Glasse or Mirrour the beames of his Glorie reflecting leaue an Image or print behind them to make vs also glorious by a secondarie kind of Glorie Hereunto it maketh that the state of the Church vnder the Messiah hath the name of The f Mat. 3. 2. 5. 19. Kingdome of Heauen because therein shineth the brightnesse of heauenly glorie first in the person of Christ and the blessings vpon him then in the good things which he bestoweth vpon his Church All which are called heauenly things Heb. 8. 5 and 9. 23. Not shaddowes or figures of heauenly things to come but themselues the true heauenly things which those vnder the Law were Types and Samplers of This bountie of Christ to fill all things with the rich Graces of his Spirit the Scripture maketh an effect of his Glorification or sitting at the right hand of GOD Ephes 4. 7 8. To euery one of vs is giuen grace according to the measure of the gift of Christ Therefore he saith Ascending on high hee led captiuitie captiue and gaue gifts vnto men So Iohn 7. 39. The Holy Ghost yet was not because Iesus was not yet glorified And Acts 2. 33. Being therefore exalted by the right hand of God and hauing receiued the promise of the Holy Ghost he hath powred out that which you now see and heare Not that Christ did it not before for he gaue from the beginning all spirituall blessings to his Church and people But it is spoken comparatiuely because then indeed vpon his Ascension or Glorification hee set open as it were the Windowes of Heauen to raine downe all the showres of his graces in a farre more excellent manner and measure then euer hee did before As Peter g Acts 2. 16 17 18. Acts 2. confirmeth out of h Ioel 2. 28. Ioel applying it to those present times It shall be in the latter dayes that I will powre out of my Spirit vpon all flesh and your sonnes shall prophecie and your daughters and your young men shall see Visions and your old men shall dreame Dreames Yea verily vpon my Men-seruants and Mayd-seruants will I powre forth of my Spirit and they shall prophecie Which notwithstanding is to bee vnderstood of the common and ordinarie dispensation of God in the generall gouernment of his Church not of particular persons seeing among the Fathers there are so many to bee found that went farre before the best of vs in faith knowledge and all other Christian vertues whose names the Scripture celebrateth as mirrors and examples for vs to follow But of the whole dispensation of God towards the Fathers full of so great varietie of matter because it would aske a Volume and is too large for this place and our purpose you haue a treatise by it selfe entituled The Old Testament or The Promise Let vs now come to the Sacraments of the New Testament and the seuerall sorts of Ministeries There be two Sacraments of the new Testament Baptisme Touching the Sacraments and Ministeries of the new Testament There be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with water and the Lords Supper as the Apostle reckoneth them 1. Cor. 10. 1. Cor. 12 13 14. Baptisme is a washing with water to assure our incorporating into Christ Where the outward signe is double first The Element or matter is Water and not any other Liquor Matth. 3. 11. I baptize you with Water vnto Repentance Secondly The action and forme of Baptisme as the Ministers washing of the baptized person which in the East hote countries was wont to be by the dipping diuing as it were of all the bodie into the water whence Baptisme hath his name with vs it is by sprinkling to assure our entrance into the Couenant for that young
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
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
the Sonne of man and drinke his bloud ye shall haue no life in you for without an Vnion with Christ there can bee no true partaking of his gifts vnto Saluation no more then a woman can be partaker of the riches and honour of some great man except shee be ioyned with him in Marriage so that they become one bodie and one flesh or then the members can draw life from the head if they bee not knit vnto it The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ hath beene pointed at in generall First To destroy the old ADAM or the old man that is the sinfull and wretched condition which by nature euery Mothers Child bringeth into the World and is as old as since Adam fell to bee vnder the power of Satan slaues of sinne and children of destruction Then the bestowing of a new a blessed and a happie estate opposite to the former The r Heb. 2. 15. Apostle to the Hebrewes comprehendeth both that through death hee might abolish him that hath the power of death that is the Deuill and might set free his Children So in the Epistle to the ſ Col. 1. 13. Colossians Who hath deliuered vs from the power of darknesse and translated into the Kingdome of his Sonne And our Sauiour Acts 26. 17 18. To whom now I send thee to open their eyes that they may turne from darknesse vnto Light and from the power of Satan vnto God that through Faith in me they may haue remission of sinnes and an inheritance among hath two parts Illumination and Iustification the sanctified ones Paul 1. Cor. 1. 30. brancheth all the benefits wee haue by Christ into foure Wisdome Righteousnesse Sanctification and Redemption or Holinesse and Blessednesse Such a traine of Noble Graces doth attend Regeneration for as man by Creation was made holy and happy so by this new Creation we obtayne a repayre of our first estate not as some Relique or Remayne of that Image of God according whereunto we were created in the beginning but as a new worke of Gods Spirit forming the same in vs after a heauenly and diuine manner out of nothing by the power of the Resurrection of Iesus Christ And in euery of these good things is implyed the remoouing of the contrarie Wisdome standeth not with Ignorance and Blindnesse Righteousnesse putteth away the guilt of sin Sanctification the power and dominion of sinne for where one of these is the other cannot bee Redemption speaketh more cleerly of freeing vs from wrath and the curse of the Law Wisdome and Righteousnesse from the which the other two doe flow were for their surpassing excellencie figured in the High Priests Vrim and Thummim as you haue it taught in the explication of the Ceremonies of the Law But to handle these foure apart The first benefit which wee haue by Christ is the taking Illumination whereby dispelling darknesse away of the vaile of ignorance the blindnesse that naturally possesseth our soules as in that place of the Acts it is first named And Esay 25. 7. He will swallow vp the vaile of the face the vaile that is vpon all people and the couering that is vpon all Nations So 2. Cor. 3. 16. When their heart shall bee turned to the Lord the vaile shall be taken away for where the Spirit of the Lord is there is doth enlighten our mindes with the knowledge of the will of God in Christ which the Apostle calleth Wisdome Freedome But this is not all In stead of the Light of Nature turned through sinne into palpable and grosse darknesse we haue now another manner of light an heauenly and Spirituall Wisdome A grace distinct not onely from Knowledge that went before which was common to the Reprobate whereas this is the peculiar of GODS Heritage but euen from Faith though the same include Knowledge in it for Faith is the Instrument of Regeneration Iohn 1. 12. and therefore before it in nature but this Wisdome commeth in nature after Regeneration for so the Apostle saith Yee are of God in Christ who is made vnto vs Wisdome and Coloss 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Knowledge which is this Wisdome Therefore in nature it commeth after I take it to bee that Light of the Minde of which the Scripture speaketh so oft comprehending vnder it by a Synechdoche the whole worke of our Renewing Ephes 5. 8. Ye were once darknesse but now are light in the Lord 2. Cor. 4. 6. God which commanded that light should shine out of darknesse is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ In this regard we are said to bee illuminated or enlightened Heb. 10. 32. to bee translated out of darknesse into his wonderfull light 1. Pet. 2. 9. Wisdome and Sanctification or Holinesse both inherent in vs seeme to differ thus Holinesse is the Renewing of vs into the state of Innocencie which we had by Creation But this Wisdome is of a farre more excellent mould then the light of Knowledge that Adam had for Adams minde was indeed enlightened to vnderstand all morall duties but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seene Eare hath not heard nor haue entred into the heart of man x 1. Pet. 1. Which the Angels themselues desire to stoope downe and looke into namely one Mysteries of the Gospell reuealed from aboue wherefore that was according vnto nature this is Diuine and supernaturall wherein after the vaile of Ignorance taken away that our eyes are once made able to behold the Light Christ the Image of God doth shine vnto vs 2. Cor. 3. 17. Such a Light as man by nature when it was at the best could neuer comprehend And hereby wee come to haue all the secrets and the whole will of God in Christ Iesus made knowne vnto vs by his Spirit A maruailous benefit sensibly to be seene euen in this life that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie It is that the Apostle saith 1. Cor. 2. 15. The spirituall man discerneth all things in that we haue the minde of the Lord manifested vnto vs through Christ Howbeit the illumination of our mindes in this life hath withall much darknesse for growing wholy by the meanes of the Word as the Apostle saith Coloss 3. 16. Let the Word of Christ dwell richly in you in all Wisdome and to TIMOTHIE y 2. Tim. 3. 15. Thou hast knowne the Scriptures that are able to make thee wise wee can know but weakly and imperfectly because the way and meanes whereby wee come to knowledge by the Ministerie of man is weake and imperfect for in part wee know saith the same Apostle 1. Cor. 13. 9. and in part wee prophecie that is we learne but imperfectly because our
Teachers teach and instruct vs after a lame and imperfect manner But then saith he when that which is perfect commeth I shall know as I shall bee taught to know Hauing so excellent a Master as Christ himselfe for our Teacher of whom we shall heare things which it is not possible for any mortall man to vtter and for the way of our Instruction the beholding of him and the presence of his face from whose immediate Spirit all is to come our knowledge also shall be perfect The second benefit is Righteousnesse The Apostle Iustification whereby forgiuing our sins distinguisheth two parts of it Forgiuenesse of sinne◠and Imputation of Righteousnesse whereby wee are iustified in his presēce Ro. 14. 25 Who was deliuered vp for our offences and raysed for our Iustification 2. Cor. 5. 19 21. God was in Christ reconciling the World vnto himselfe not imputing vnto them their offences And by and by For him that knew not sinne hee made to bee sinne for vs that wee might become the Righteousnesse of God in him DANIEL also z Dan. 9. 24. in his ninth Chapter speaketh of them both Seuentie weekes are determined touching thy people to seale vp sinne and to purge iniquitie and to bring in euerlasting Righteousnesse Forgiuenesse of sinnes I call it when the guilt and fault of our offences are taken away pardoned and forgiuen vs as if we neuer had committed them so as they come not once in account or reckoning before the Iudgement feat of God against vs which being a benefit of all benefits the Scripture is wont to expresse by many formes of speech Forgiuenesse of sinnes that is the doing and taking of them away a 1. Iohn 1. 9. if we confesse our sinnes he is faithfull and righteous to forgiue vs the sins b Rom. 4. 7. Blessed are those whose sinnes are forgiuen them Secondly The free remitting of them c Coloss 2. 13. You that were dead hath he quickened freely remitting vnto you all transgressions Thirdly The sealing by which is meant the hiding and the couering of them d Dan. 9. 24. Seuentie weekes are determined to seale vp sinne Fourthly Gods casting of them behind his backe and into the botome of the sea as that good King Hezekia speaketh in his Prayer e Esay 38. 1◠Thou hast cast behind thy backe all my sins And Mica the Prophet f Mica 7. 19. Thou wilt cast all their sinnes into the bottome of the sea Of which sort is that Psal 103. 12. As farre as the East is from the West hath he set farre from vs all our transgressions Fiftly A passing by of them g Mica 7. 18. Who is a mightie God like vnto thee forgiuing iniquitie and passing by the transgression of the remnant of his inheritance Sixtly The forgetting and blotting of them out h Esay 43. 12. I I for my selfe blot out thy transgressions and remember not thy sinnes Beside a number more as that i Num. 23. 25. Hee beholdeth not iniquitie in IACOB nor seeth frowardnesse in Israel and such like Dauid in the 32. k Psal 32. 1 2. Psalme setteth it forth by three Metaphors First of a heauie burthen and loade that doth presse and keepe vs downe Blessed is he that is eased of his sinne Secondly Of a menstruous and filthie cloth or sluttish corner that men will be carefull to hide and to couer and whose sinne is couered Thirdly of a Debt or Obligation cancelled or forgiuen Blessed is the man to whom IEHOVAH imputeth not iniquitie And thus the guilt of our sinnes being pardoned and forgiuen the punishment must also needs be abolished and done away In all which God cannot be said vniust that remitteth by his taking them vpon him thus offences because hee hath laied them vpon Christ and set them vpon his Score l 2. Cor. 5. 21. Who not knowing sinne became Sinne for vs washing vs from the same by his bloud Reu. 1. 5. which is one great vse and benefit of his sufferings Wherefore PAVL saith Coloss 2. 14 15. that He nayled vpon the Crosse the handwriting of Ordinances that was closely against vs. Where hee compareth God the Father to a Creditor and vs vnto Debtors as by bill or writing vnder our hand which bill or writing is both the morall Law so farre forth as it is a couenant of Workes and that by it Iustification and Saluation should be sought and also the Law of Ceremonies a priuie and a secret enemie that carrying a shew of the discharge of our debt did indeed hold vs faster bound and serued for nothing else but for an euidence against vs of our filthinesse and vncleannesse by the legal washings and purifications of the death we doe deserue by the Sacrifices c. This Debt saith the Apostle which wee had neuer beene able to come out of Christ our Surety paying by his death to the vttermost farthing cancelleth the bond which is the Law and nayleth it to the Crosse and so hath set vs free Imputation of he doth account Osiander taught that to be iustified is to be indued with the essentiall Righteousnesse of God himselfe And so maketh our righteousnesse to bee God himselfe mouing vs to doe well Papists teach that our first Iustification is not by that Iustice which was inherent in Christ but which he infuseth into man specially Hope and Charitie and that there is a second Iustification whereby men of iust are made more iust the cause whereof is Faith ioyned with good works righteousnesse is the reckoning and accounting of all the holinesse and righteousnesse that was in Christ to be ours as truely and verily in the presence of God and before his Iudgement seat as if we our selues had wrought it For as by the disobedience of one man many were made sinners so by the obedience of one man many are made righteous Rom. 5. 18. Hereupon he hath the name of m Ierem. 23. 6. 33. 16. IEHOVAH our Righteousnesse And n Esay 45. 25. Esay saith In IEHOVAH shall the whole seed of Israel be iustified PAVL likewise exhorteth o Rom. 13. 14. Put on the Lord IESVS clothed with his Righteousnesse for those are p Reuel 3. 18. the white garments spoken of in the Reuelation q Reu. 7. 9. The long white Robes washed and r Reu. 7. 14. whited in the bloud of the Lambe And againe ſ Reu. 19. 8. 2. Pet. 3. 11. It was giuen vnto her to bee arrayed in fine linnen cleane and bright for the fine linnen is the righteousnesses of the Saints Which sauing better iudgement I doe not vnderstand of a double righteousnesse one before God by faith the other before men by the fruits of Sanctification wrought by the Spirit But to bee an Hebraisme such as the New t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament vseth oft by the plural Righteousnesses noting the most absolute righteousnesse which we haue in Christ for
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
doest so graciously extend to vs being thy selfe eternall and therefore exercising an eternall power and dominion in the World not onely confounding those whome thou hast appointed to destructiō to the praise of thy glorious Iustice but which is principally here considered creating anew an eternall people to thy selfe to the prayse of thy glorious Grace Hauing thus finished the Lords Prayer because the sence which I gaue of the fourth Petition may seeme new though it cannot bee called new which a number of the Fathers doe so expound yet for the better satisfying of the godly Reader let mee shortly render my reasons for it First I hold this Prayer to bee a compendiarie summe of all the holy Doctrine concerning God and our Saluation in Christ wherein it cannot bee thought that he himselfe and our incorporating into him the roote and bases of all good things wee haue from him should be omitted being that which he so presseth vs to seeke and giueth the first place vnto in all his Doctrines Iohn 3. 3. Iohn 4. and Iohn 6. which Chapter may serue for a Commentarie vpon this place Secondly The method and order of the Petitions were not so naturall to aske earthly benefits before heauenly Blessings Thirdly the Analogie and correspondence of these latter Petitions with the former three for as they beginning with the great and glorious Name of God fall afterwards to his adioynts of Kingdome and Honour so these beginne with Christ and Regeneration through him the fruits whereof are Iustification and Sanctification which follow in their place as the Apostle agreeably hereunto reduceth the benefits we haue by Christ to these three heads that in the same order Regeneratiō the root mother of the rest Iustification and Sanctification the two twinnes and noble payre that commeth from it 1. Ioh. 5. 8. There be three that beare record in Earth to the Soule and Conscience of euery true Beleeuer The Spirit or part regenerate Water whereby wee are washed and clensed from our sinne and Bloud purging and abolishing both the roote and fruites of it which is attributed to the bloud of Christ Heb. 9. 14. 1. Iohn 1. 7 9 And that is so to bee taken in this place not for expiatition I gather by that the Apostle p 1. Iohn 5. 6. said before This is he that came by Water and Bloud that is to say not our Iustifier only which all men doe willingly imbrace but to sanctifie vs also which men will not so easily bee brought vnto Fourthly Seeing it is plaine that by obtayning pardon for our sinnes and Righteousnesse in Christ which is asked in the fift Petition consequently wee haue all the Blessednesse that belongeth to it one part whereof is this to haue all outward things as additaments and appendances cast vnto vs so farre as God hath appointed them for our good as our Sauiour Christs both speech and promise is Mat. 6. 33. and further then that wee haue no warrant to desire them it seemeth not so likely that either our Sauiour Christ would rent these things a sunder and transplant one from another especially to set the fruit before the branch that beareth it or in so short a summe admit of repetition which must needs follow if being else-where included wee aske them here by name And this also may serue to prooue that no defect or maime can iustly be imputed to this absolute forme of Prayer though outward things come not within compasse of the fourth Petition Fiftly The doubling of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth it to be no common Bread but a Bread of some rare and singular qualitie the very like doubling of the Article to that purpose you finde in this selfe-same argument Iohn 6. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And most aptly is Bread here taken vp to expresse our spirituall coniunction with Christ being that which to the Worlds end must represent him in the Sacrament of the Lords Supper Lastly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maketh all the doubt being neuer read but in this Prayer onely and therefore of an vncertayne signification I deriue from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the best Interpreters as I make no doubt it must of necessitie be but not in that sence which I see them to do who expound it competent or sufficient for our nature that is for our sustenance and nourishment Of which signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall hardly finde any example as H. Stephen in his Greeke Thesaurus noteth But in that sence which the Scripture vseth it Luke 14. 12 13 and neuer otherwise as it signifieth wealth and substance from whence I take to bee deriued two words of neere affinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. 14. one noting that which as the remayne and ouerplus of our substance we lay vp in store and keepe for a Iewell the other that which excelleth all wealth and substance which among many other is one signification of the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 5. Ephes 4. 6. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptly answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119. 14. I reioyce in the way of thy Testimonies as aboue all substance And it seemeth vnto mee that our Sauiour Christ doth herein allude to that saying of SALOMON Cant. 8. 11. If a man would giue all the substance of his House for this Loue of Iesus Christ to whome I am euen now ascending out of the Wildernesse of this World to ioyne and vnite my selfe by Faith hee should bee vtterly despised yet the other Interpretation which the most Learned and best Diuines of our time do follow carryeth a sound and a godly sence against which no exception can be taken And therefore in such cases men are not to striue To come to the other notes whereby wee may assure our owne soules and giue good testimonie vnto other that we are of the number of those which are sanctified through Christ Next vnto Prayer is the q Luke 21. 9. patient bearing of afflictions Our Sauiour calleth it The r Mat. 16. 24. taking In your patience possesse your soules Col. 1. 11. That yee may bee strengthened vnto all patience and long sufferance with ioy vp of our Crosse which being so hard a Lesson to take out and ſ Heb. 10. 36. Patience a thing that wee haue speciall need of the Scripture vseth many Arguments to perswade vs thereunto Taken from the causes of affliction both principall in GOD and secondarie in our selues from the end from the effects and lastly from the things that doe accompanie and are adioyned to it If any man will come after mee let him denie himselfe and take vp his Crosse and follow me For first the consideration of this that God is the Authour of all iudgements hath a singular vse for the quieting of our mindes in the stormes and tempests of afflictions for whether
the things vpon the Earth And Colos 2. 10. It pleased God to reconcile through him all things vnto himselfe both the things vpon Earth and the things in Heauen 〈◊〉 not to bee vnderstood of the Angels but of the Saâ—â—â—â— and blessed Spirits now deceased Mediation as the Apostle doth define it Gal. 3. 20. is to set at one parties that are at variance Wherefore the very point and propertie of Christs Office of Mediator or that wherein it standeth and whereunto all the parts doe tend is the reconciling of the World to bring them againe into fauour with God his Father and to the recouerie of his former loue as it is said 2. Cor. 5. 19. God was in Christ reconciling the World vnto himselfe And Rom. 5. 10. When we were enemies wee were reconciled vnto God by the death of his Sonne This was the foote of the Angels Song Glorie to God in the highest Heauens on Earth Peace Good will towards men Luke 2. 14. It was the t Acts 10. 36. summe of our Sauiour Christs Embassage Comming he preached Peace vnto vs Ephes 2. 17. And thereupon the Gospell is called u 2. Cor. 15. 18 19. The Word or Ministerie of reconciliation x Ephes 6. 15. The Gospell of Peace c. The meanes whereby hee worketh our Peace is by of a couenant making of a Couenant betweene God and vs wherevpon he is called The Mediator of the New Testament Hebrewes 12. 24. and The Angell of the Couenant Malachie 3. 1. In this Couenant I obserue the end and fruit the substance or foundation the meanes or the condition and the extent of the Couenant The end or fruit is the sauing of our soules So the to saue Apostle doth expresse it Heb. 9. 5. Therefore is Christ the Mediator of a new Couenant that through death comming betweene for the redemption of the transgressions that were in the former Couenant they that are called may receiue the promise of an euerlasting Inheritance Christ himselfe is the foundation and ground-worke through faith in him of this Couenant Esay 49. 8. and the substance of all the Gospell as the Apostle defineth Rom. 1. 1 2 3 4. and in 〈…〉 other places The meanes to make the Couenant effectuall vnto vs that is by apprehending of the Couenant is Faith the condition of the Couenant Beleeue in the Lord Iesus Christ and thou shalt bee saued Acts 16. 31. Touching the extent of the Couenant all Mankinde certaine few men whom God his Father hath chosen are not partakers of this benefit but some certaine men onely which certaine men though wee cannot certainly define the number are but a handfull in respect of the great multitude of those that perish being elect before the World was and giuen vnto Christ that in time through faith incorporated into him and becomming one with him they might as members make that Bodie whereof hee is the Head and so bee quickened by his Spirit vnto euerlasting life And this election of some necessarily implyeth the reiecting of other some Wherefore here the whole doctrine of Gods holy Predestination is summarily comprehended A matter aboue all other most religiously and soberly to be dealt in not so much for any hardnesse that is in it which if wee keepe within the bounds and limits of the Word is easie enough to bee conceiued as in regard partly of the curiousnesse of men prying without all reuerence into the secret Counsels of God and climbing vp by other steps then himselfe hath hallowed and partly of their owne corrupt affections who either swelling with Pride or cast downe with feare can hardly keepe along the coast of this Doctrine without wrecking themselues either at the Rockes of Presumption or the Flats of desperation Wherefore to auoyd both these extremes wee are to hold such a middle course as may not be after the randome of our owne wit but at the direction of God in the wisedome of his Word for as for them that thinke this Doctrine is not at all to bee taught vnto the people it is manifest that they erre very grossely this being as the rest one part of the reueiled will of GOD whereof y Deut. 30. 29. Moses speaketh to the people T 〈…〉 things belong to IEHOVAH our God but the reueiled things to vs and our children for euer And as the z Rom. 15. 4. Apostle saith Whatsoeuer things are written are written for our profit that by patience and comfort of the Scriptures which cannot be without knowing of them we might haue hope This being written by the singer of GOD in the Table of his Word must needs haue a place in that number amongst the rest And the speech a Iohn 5. 30. of our Sauiour Christ is generall willing vs to search the Scriptures for whatsoeuer things they beare record of What That the Apostle Paul writing to the b Chap. 9. 10 11 Romanes doubteth not to debate this Argument at large discoursing of all the secrets and mysteries thereof the causes effects c. And in the Epistle to the c Ephes 5. Ephesians he layeth it as the foundation and ground-worke whereupon to build the Doctrine of Faith and Holinesse of life Nay Moses himselfe who for the grosse conceit and rudenesse of the Iewes kept backe the creation of the Angels and their fall and many other Mysteries yet how d Deut. 4. 37. 7 8 9 10. 14. 73. 5. oft doth hee deale with this The Disciples of Christ were not c Iohn 16. 12. able to beare many things which hee was to vtter vnto them yet hee passeth not by this Doctrine when f Luke 10. 20. hee biddeth them to reioyce that their names were written in Heauen yea and both the points of Election and Reprobation hee plainly setteth forth Mat. 25. 34. and 41. This will bee yet more euident if we call to minde the manifold vse of this Doctrine being the Roote of all Pietie and the Base of all our comfort then the which none more highly exalteth the glorie of God in his Mercie and Iustice nor throweth downe the pride of man more lowe as in the processe Christ assisting more fully shall appeare Wherein for a better light of that which followeth it is necessarie I should first define Predestination Predestination is one principall branch of Gods purpose or eternall Decree concerning the finall estate of the most excellent creatures Angels and men The parts whereof are Election and Reprobation Election which is of some certaine ones vnto Saluation of men but few in respect of those that are to perish Reprobation which is of some certaine ones vnto damnation The waight and degree of both aswell of glorie as of shame to some in a lesse to some in a greater measure To explaine this a little better God who onely is eternall the Father Sonne and holy Spirit purposing before all times the glorifying of himselfe as is most meet
and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the