Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heauen That is to bring Christ from aboue Or Who shall goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
another feruently being borne againe c. maketh a difference betweene these three Regeneration Sanctification and the fruits thereof in louing one another This is yet more euident in that Regeneration is that which b Iohn 1. 12 13 maketh vs the sonnes of God but c Ro. 8 9 10 11 Sanctification is the worke of Gods Spirit when 〈◊〉 once his sonnes although these things in time cannot bee seuered but in order and nature onely I make therefore Regeneration to be the whole work of our being in Christ and the meanes of those two notable Graces that wee haue from him Iustification and Sanctification as Generation is the meanes of that corruption that from our fleshly Parents commeth downe vpon vs so our Sauiour taketh it in the d Iohn 3. 3. place before named propounding this as the summe of Christianitie Vnlesse a man bee borne againe hee cannot see the Kingdom of God And this Regeneration is indeed a great and a wonderfull worke of God a Miracle of all Miracles and the onely Miracle which now adayes hee worketh ordinarily in his Church raising men from death to life a more excellent life then we lost in Adam whereupon it is called A quickening Ephes 2. 5. To proceed then to the opening of the former definition First The worke of Regeneration is altogether heauenly o. ◠spirituall and spirituall as in Generation all things are fleshly and carnall whereupon it is called The Seed of God 1. Iohn 3. 9. This deceiued that great Doctor Nicodemus that when our Sauiour taught him Vnlesse a man be borne againe he cannot see the Kingdome of God he answered How e Iohn 3. 4. can this bee Can a man that is old enter into his Mothers wombe and bee borne againe Not vnderstanding that all things heere are spirituall The begetter not a man as our Parents according to the flesh are but the Spirit of God himselfe That f Iohn 3. 6. which is borne of the Spirit is Spirit g Iohn 1. 13. which are not borne of bloud nor of the will of man but of GOD. h 1. Cor. 12. 13. By one Spirit wee are of the will of the flesh all baptized into one Bodie c. The seed wherewith wee are begotten is the i 1. Iohn 3. 9. seed of God not corruptible but immortall the worke it selfe spirituall For that which is borne of the Spirit is Spirit Iohn 3. 6. And thus doth the Apostle 1. Cor. 15. 45. compare our heauenly and spirituall condition that wee haue by Christ opposing it to that wee had in Adam who though he were made perfectly holy yet was made onely naturall The first man ADAM was made a liuing soule or a naturall person the last ADAM was made a quickening Spirit Againe k Verse 49. Such as the earthly one is such also are those that are earthly and such as the heauenly one is such also are those that are heauenly And as we beare the Image of the earthly one so shall wee beare the Image of the heauenly one Secondly I note the dignitie of those that GOD incorporating into Christ vouchsafeth the honour of a new Birth vnto that it is a translating of them from the rotten stocke of their Parents according to the flesh and an in graffing of them into the noble Stocke of his Sonne Christ Iesus that as we are of one fleshly mould and substance with our Parents so are we spiritually of one nature and substance with Christ and are truely and indeed but in a heauenly and spirituall manner bone of his bones and flesh of his flesh as the Apostle saith By l 1. Cor. 12. 13. one Spirit wee all are baptized into one Bodie and are made to drinke into one Spirit that is are incorporate into Christ and made partakers of his whole person both of his bodie and soule And hereupon wee are said to bee m 2. Cor. 5. 17. in Christ to n Gal. 3. 27. put on Christ that o Ephes 3. 17. Christ dwelleth in vs and that wee are his p Heb. 3. 6. House and q 2. Cor. 6. 16. Temples c. This neere coniunction our Sauiour expresseth by the similitude of a Vine and the branches Iohn 15. 1 2. The Apostle of a Bodie and the members 1. Cor. 12. 12. and againe of a man and wife in wedlocke Ephes 5. 23. The husband is the wiues head as Christ is the head of the Church Thus the Prophet also speaketh Hosh 2. 18. I will espouse thee to be mine for euer The Song of Salomon and the fiue fortieth Psalme are wholly spēt in the celebrating of this spirituall Marriage And Ezechiel in his sixteenth Chapter doth notably declare it from the eighth Verse vnto the foureteenth I stretched the wing of my garment ouer thee taking there for my Wife and being thy Husband and Redeemer I couered thy nakednesse and sware and entred into a Couenant with thee that thou mightest be mine I washed thee with water and washed away the abundance of bloud from thee and anoynted thee with Oyle as great Princes were wont to haue their Wiues to bee before they came together meaning the anointing of the Spirit whereby shee was regenerate and restored to her beautie To conclude saith hee I clothed thee with broydered worke and shod thee with Badgers skinnes and I girded thee about with fine Linnen and couered thee with Silke I decked thee also with Ornaments and I put Bracelets vpon thy hands and a Chaine on thy necke and I put a Frontlet vpon thy face and Earings in thine eares and a beautifull Crowne vpon thine head that is I gaue thee all things both for necessitie and delight crowned thee with beautie and great honour and made thee a Queene by thy match with me The man thus borne againe or so much of him as is regenerate is called r 1. Cor. 5. 5. Gal. 5. 17. Spirit A ſ Ephes 4. 24. Col. 3. 20. new man or a man new created The t Rom. 7. 22 25. minde The u Rom. 7. 22. Ephes 3. 16. inner man The Spirit principally in regard of the Authour and Efficient of it the Spirit of God and of that whole heauenly and spirituall worke whereof wee heard before A man new created to shew both the excellencie and difficultie of the worke the excellencie as being all cast into a new mould that our fleshlinesse may bee put off the difficultie in that it is no lesse a piece of worke then to make the World againe that so wee may learne to ascribe the Glorie of it vnto God alone For x Psal 100. 3. he hath made vs and we haue not made our selues to be his flocke and the sheepe of his pasture And as the Apostle saith to the y Ephes 1. 10. Ephesians Wee are his workmanship created in Christ Iesus vnto good workes Lastly Because in our m 〈…〉 e and inward parts this
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
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
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe
yeeres knowledge or howsoeuer else Reuerence in acknowledging the good things wherein they are preferred and making our vse of them The notes of which Reuerence are rising vp before them Giuing them the honour and place of speaking first c. To them in Authoritie Subiection in a readie submission to their gouernment and obedience voluntarily to doe what they command or when it cannot with a good conscience bee done patiently to beare the punishment To publike authoritie of Magistracie and the Ministrie supplying of Charges and other necessaries for the execution of their Office and a defending of them in the same Touching them in priuate Authoritie To Parents not marrying without their consent and in their necessities to releeue them To Masters faithfull seruice To Husband and Wife each from other mutuall helpe and due beneuolence The Wife also to represent her Husbands vertues and to saue that which hee bringeth in Againe from all Superiours a good example of graue and wise carriage and vsing of the things wherein they are preferred to the others benefit From them in Authoritie first instruction of their Inferiours in the things of God and of their speciall callings Then due recompence of good or euill actions And lastly protection from wrongs From publike Authoritie that is to say from Magistrates maintenance aswell of true Religion as of Peace and Honestie of life From the Ministrie publike teaching From priuate Authoritie prouision of Food and Rayment familiarly to teach their Inferiours and in Prayer to goe before them From both the Parents to apply their Children to that they are fit for and to prouide for them The Father to name the Child the Mother to nurse it From Masters due respect of their Seruants trauailes From Husbands cherishing of their Wiues with all intire affection Secondly it is of equals one vnto another in louing honouring doing of good to all but chiefly to such as by the bond of Nature or profession of the same Faith are more neerely linked vnto vs. And lastly towards our selues the maintayning of our honest credit and sober esteeming of the graces we haue receiued CHAP. XI Of the sixt Commandement 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 Mercy and Chastitie Mercy is of the duties that touch the preseruation of ones person Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meekenesse and Kindnesse Meekenesse in a gentle and peaceable disposition readie to depart from ones right slow to wrath and patient to indure wrongs Kindnesse in a louing disposition and helpfulnesse vnto other not only forgiuing offences but recompencing good for euill CHAP. XII Of the seuenth Commandement CHastitie is of the duties that touch the puritie of ones person both soule and body and that aswell in single life as in the state of marriage which God hath instituted for a Remedie against Vncleanenesse The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely Shamefastnesse in Words Countenance Gesture Apparrell and other things Temperance which is a moderate and sober vse of lawfull Pleasures especially in Meats and Drinkes and in the vse of Marriage CHAP. XIII Of the eighth Commandement THose that respect the good things belonging to the Person are Vprightnesse and Contentednesse Vprightnesse is to hold a lawfull course in dealing about them and standeth in Right and Truth Right which is in dealing iustly Both for the meanes of comming by them that it be by lawfull Purchase or Descent and in the vse of them to doe it frugally and liberally by a cheerefull communicating of them all both in Giuing and Lending One Branch whereof is Hospitalitie CHAP. XIIII Of the ninth Commandement TRVTH is in dealing faithfully As Prudence in iudging aright Simplicitie in speaking and doing the Truth Charitie to take things in the best part c. CHAP. XV. Of the tenth Commandement THis is Vprightnesse Contentednesse is to rest fully satisfied with that which God bestoweth reioycing in anothers good as in our owne which is the top and perfection of Loue. CHAP. XVI Of the Couenant of Workes WIth the Creatures who are thus to doe his Will it hath pleased GOD to make a Couenant which is called the Couenant of Workes A Couenant of Life to the Doers of Death vnto Transgressors Both more or lesse as the Righteousnesse or Sinne aboundeth Life is a continuall Progresse in Holinesse and Happinesse Death is a Sinnefull and Cursed Estate Sinnefull in Darkenesse and a totall corruption of the whole strength of Nature vnto all Vnrighteousnesse Cursed in the Wrath of God and all the euill that commeth of it contrary to the former Coniunction and Communion with him CHAP. XVII Of the Fall of Angels THis Couenant both Angels and Men in our first Parents Adam and Eue kept for a time but left vnto themselues they quickly fell away First of the Angels some onely fell but a great multitude One the Scripture nameth him Satan or the Deuill the chiefe Ring-leader of the rest 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 And this estate is called Damnation drawing with it the full height and top of all Iniquitie hatred of God obstiuate Vnrepentance finall Desperation and such like Notwithstanding it pleaseth God many times to send them some release out of that Dungeon suffering them to dwell in the Ayre and to roame thorow out the World that so they may be Instruments to worke his pleasure here among vs. All this till a Day appointed which we call the Latter Day when they shall receiue their last Doome of an euerlasting and more dreadfull Damnation with Execution accordingly The Angels that fell not are supernaturally vpholden from all danger of falling CHAP. XVIII Of the Fall of Man AFter the Fall of Angels by Satans Temptation of Eue and through her of Adam they and in them all Mankind did fall The punishment vnto them by the great patience and long sufferance of God and in his singular Mercie to make a way for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the Latter Day Whereupon grow two Degrees of this sinfull and cursed estate for either it is in part onely during this Life or in the fulnesse of it after Death In part onely as Sinfulnesse not in the highest pitch Touching their Cursed estate first the Wrath of God vpon them so farre that all things not Blessings onely but his very Graces turne to their Ruine Secondly separation from his Presence Thirdly losse of our former Soueraigntie and consequently of our Power insomuch as both the Creatures are become our enemies and we slaues to Satan Fourthly all kinde of Calamities Ignorance Shame Infirmitie Sicknesse and
the first grace of God which they call Free-will and that God may be prouoked by our merites to giue vs the second Grace and to make Man a worker together with God in that great worke of our new Birth which the Scripture in expresse termes appropriateth vnto God calling it his owne Workmanship and a Creation Eph. 2. 10. to exclude man and whatsoeuer is of and in man that the whole Doctrine of Diuinitie doth directly ayme and shoot at and whereunto the parts are all to be referred as to their last and furthest end for albeit the seuerall Doctrines haue their seuerall and proper vses the Law to humble vs the Gospell to giue vs comfort in the Sauing Health that through Faith is reached forth vnto vs Preaching to beget Faith the Sacraments to strengthen it Discipline to retaine in the obedience thereof and so in the rest yee the last and vttermost the most shining and glorious end whereunto not one but 〈…〉 y part and not the parts onely but the whole body and frame of all tendeth is this of glorifying God Which will appeare most plainely if wee examine all this Doctrine point by point and goe it throughout in order as it lyeth As 1. The whole Treatise of the Godhead both of his Nature and Persons wherein hee shineth so glorious that the glorie of GOD is often vsed in the Scriptures for his Person and Presence So b Exod. 33. 18. Moses beseecheth him to cause his glorie to passe before him And in c Ezech. 2. 22. Ezechiel the blessed glorie of IEHOVA is said in stead of his glorious and blessed presence 2. His Eternall Councels whether of sauing those he chuseth or destroying those whom he reiecteth whereof the Wise man d Pro. 16. 4. teacheth that he made all for himselfe that is to the prayse of his glorie As the Apostle handling the same Argument doth expound it Eph. 1. 6. 3. The Creation which if Men were as dumbe as Stones would of it selfe sufficiently proclayme the glorie of the Creator And yet he that will see it so set forth as men may learne to admire it let him read the 19. Psalme The Heauens declare the glorie of God and the Firmament sheweth his handy-worke 4. His Workes whereof the e Psal 113. 4 6 7. Prophet cryeth out that he is exalted aboue the Earth yea aboue the Heauens themselues in the glorie of the same Dwelling most high but yet looking most low both in Heauen and in Earth raysing the poore out of the dust the needie out of the dunghill c. as followeth in that Psalme 5. The honor due vnto him from all his reasonable Creatures in Heauen vpon the Earth whose f Matth. 6. 10. part it is to do his will and to performe whatsoeuer he commandeth 6. The Couenant of Works whereby in his Iustice he rewardeth the thorough perfect obedience of Christ his Sonne and of the holy Angels and punisheth all transgression and disobedience as in the Angels that fell and in reprobate and wicked men 7. The Couenant of Grace which the g Ps 19. 8 9 11. Prophet calleth The Restorer of the Soule the Gladder of the Heart the Enlightner of the Eyes more to be desired then Gold yea then much fine Gold sweeter then the Honey and the Honey-Combe God hauing h Rom. 11. 32. shut all that is to say all Men and whatsoeuer is of Man vnder sinne that he might haue mercy vpon all whom hee meaneth for to saue This is it which teacheth i 1. Cor. 1. 31. Christ to be made vnto vs wisdome from God and righteousnesse and sanctification and redemption that as it is written He that glorieth let him glorie in the Lord Because in him as the same Apostle sheweth k 2. Cor. 1. 20. All the promises of God are yea and Amen vnto Gods glorie Whereupon Iohn l Reuel 14. 6. in the Reuelation teacheth That this is the true voice of the euerlasting Gospell Feare God and giue glorie vnto him 8. The collection and gathering of his Church wherein as m Psal 29. 9. Dauid saith he vttereth all his glory Some footsteps whereof were to be seene in the peculiar choice First of a Family in Abraham Isack Iacob and the twelue Patriarkes then of a whole Nation of the Iewes from the rest of the people of the World Therefore doth the Psalmist say n Psal 76. 2. In Iewry is God famous and his Name is great in Israel But the full accomplishment of this his glory whereof the other was but a light precursion is vpon the breaking downe of the partition wall betweene the Iewes and Gentiles and reconciling them in one body vnto himselfe In which sence the Apostle o Ephes 3. 10. affirmeth that euen to the Angels themselues to principalities and powers is made knowne through the Church the diuers and manifold wisdome of God And the p Psal 102. 16. Psalmist long before had prophesied that when Iehoua did build vp Sion by the comming of his Sonne the calling of the Gentiles and the full repayring of his Church vniuersall then should he be seene in his glory 9. Sanctification of life and the obedience of his Saints wherein q 1. Cor. 10. 31. Whatsoeuer wee doe wee doe all to the glory of God 10. The saluation it selfe of Gods Elect standing in the participation of his glory As the r Rom. 3. 23. 13. Apostle noteth when he saith All haue sinned and come short of the glory of God that is of eternall life which we are to seeke and labour for not so much for our owne good and happinesse as for his glory from all which we gather a rule to examine and iudge of all Doctrines That those are euer soundest which giue to God the greatest glory and contrariwise whatsoeuer sootheth vp the proud spirit of man or darkneth the glory of the liuing God that if there were no more is cause enough to make vs to reiect it This our Sauiour teacheth Ioh. 7. 18. He that seeketh the glory of him that sent him he is true and there is no vnrighteousnesse in him making it the certaine badge of all true and heauenly Doctrine if it tend to glorifie God As by the same argument Paul auoucheth his Doctrine to bee such that an Angell from Heauen preaching otherwise were to be held accursed for doe I now saith hee perswade men or God tendeth my ſ Gal. 1. 8 9 10. preaching to set vp man or to pull downe the pride of all flesh that God alone may be exalted Two parts we make of all this holy Doctrine one properly Whereof there be two parts One that concerneth God the other concerning Imanuel God with vs. concerning God the Creatour the other concerning Christ the Redeemer the true Emanuel God with vs. For so our Sauiour in that which wee call the Lords Prayer doth deuide it speaking in the three former Petitions
1. Sam. 14. 7. Ionathan preuailed with his Armour-bearer when they two were set vpon a whole Garrison of the Philistims There is no let vnto IEHOVAH but that hee may saue with many or with few A proofe whereof is euident to bee seene 2. Chron. 24. 24. where notwithstanding the Armie of ARAM came against IOASH with a few men yet IEHOVAH deliuered into their hands an exceeding great Armie because they had forsaken IEHOVAH the God of their fathers That of f Amos 5. 9. Amos is very memorable He refresheth the distressed against the strong that distresse it selfe should be able to scale a Fort that is men so wonderfully spent and wasted as if weaknesse and calamitie were to be seene in their faces And g Ier. 37. 10. Ieremie biddeth the Iewes not to deceiue themselues as if all were well because the Caldeans did a little giue backe For though you should smite saith hee all the hoast of the Caldeans that fought against you so as there were left among them but men thrust thorow yet should they rise vp euery man in his Tent and burne the Citie with fire As to the same Caldeans afterwards h Ier. 50. 45. he threatneth that the very least of the flocke shall teare them in pieces And as he himselfe is able to worke by slender meanes so hee disappointeth the great and mightie meanes bloweth vpon it and maketh it vnprofitable Is it not saith the Prophet i Abac. 2. 13. ABACVCK from IEHOVAH of Hosts that the People labour in the fire and the Nations weary themselues for nothing And k Ps 33. 15 16 Dauid himselfe a King A King is not saued by the multitude of strength The mightie man is not deliuered by the multitude of power A Horse is a vaine thing to saue and cannot deliuer by the multitude of his strength After whom Salomon l Prou. 21. 31. his sonne a worthy graft of so noble a Stocke heire of his fathers Vertue aswell as of his Crowne led by the same Spirit speaketh in like sort The Horse is prepared against the day of battaile but saluation commeth from IEHOVAH Take for Example the m Psal 78. 9 10 children of EPHRAIM valiant and renowned Archers turning their backe in the day of battaile because they kept not the couenant of God but refused to walke in his Law n Eccles 9. 13. SALOMON by his owne experience confirmeth this I haue seene that not alwayes the swift getteth the course nor the strong preuaile in warre c. This is that Iudgement which threatneth o Leuit. 26. 26. in the Law I will breake the staffe of bread by taking from it all power and vertue of nourishment that in the middest of abundance they shall euen dye for famine And in the Prophet p Hosh 4. 10. HOSEA Though they eate yet they shall not bee filled though they commit fornication yet they shall not bee multiplyed Ouer and beside all this to haue it yet more manifest that the whole vertue is to bee looked for from him he dealeth sometimes vtterly without all meanes euen in famine q Psal 33. 17. it selfe preseruing his aliue So Moses r Deut. 8. 3. telleth the people that God in their hunger fed them with Manna which they nor their Ancestors neuer knew to make knowne vnto them that man liueth not by bread onely but by euerie thing that proceedeth out of the month of IEHOVAH that is which God by his Commandements giueth power vnto to nourish And Å¿ Esay 38. 16. EZECHIAS in his Prayer acknowledgeth no lesse O Lord by these things which thou speakest and doest men doe liue yea in euery one of these consisteth the life of my spirit by these thou makest mee whole and keepest mee aliue noting the miraculous deliuerance from his sicknesse onely by the word that proceeded out of the mouth of the Lord. Hence ariseth that most glorious reioycing of Faith resting vpon the Couenant and fauour of God in the middest of the want of all worldly helpes t Aba 13. 17 18 Though the Figge tree should not bud nor no increase be in the Vines the worke of the Oliue lye and none of the fields bring forth meate the enemie cut away the flocke from the Fold and no herd be of the Bullockes yet I will reioyce in IEHOVAH and ioy in the God of my saluation Agreeable whereunto is that of the u Psal 20. 8. Psalmist These remember Horses and they Chariots but wee will remember the Name of IEHOVAH our God Lastly hither doe belong his glorious and magnificent workes done as we say against the hayre and contrarie to all meanes yea to the very course of nature that all men may know that nature is nothing else but that order which God hath set in things and which he altereth and changeth at his pleasure x 2. Kings 20. 1 Ezechias sicknesse by course of nature was incurable for it is noted to haue beene deadly and the Prophet told him as from the Lord Thou canst not liue But his power ouer-mastred the strength of the disease He remooueth y Iob 9. 5 6. Mountaines so as men cannot discerne so much as a step of them when hee ouerturneth them in his wrath he shaketh the earth out of her place that the very Pillers thereof tremble z Esay 50. 2. At his rebuke he dryeth vp the Sea and maketh the flouds a Desart euen then when they are in their prime As hee did to a Iosh 3. 15. 16. Iordan in the full Spring-tide when his course was to ouerflow all the Bankes The Earth how ponderous an Element it is how grosse and heauie yet as if it were lighter then lightnesse it selfe and not so much as the weight of a Fether b Iob 26. 7. he stretcheth it vpon emptinesse and hangeth it vpon nothing Waters which naturally seeke downwards and the raging of the Sea his mightie word so bridleth that though it be farre higher then the Earth it cannot ouerflow it c Iob 38. 10. 11 onely because he hath set his decree as a barre and a double gate against it saying Hither shalt thou come and no further and heere shall the shore set it selfe against the pride of thy waues How doth the Prophet d Psal 19. 6. admire the excellencie of the Sunne which commeth forth as a Gyant to runne his course yet at his commandement it hath stood e Iosh 10. 13. still yea which is a wonder for to speake at the request of a mortall man he hath made it goe f 2. Kings 20. 10 11. backwards What more naturall then fire to burne which hee notwithstanding as the Lord of nature hath so changed that in a hot g Dan. 3. burning Furnace heated seuen times not so much as a hayre of his Seruants head was touched nor a thred of their Garments sindged when at the selfe-same time the vehemencie of
contrarie whereof is Loue of the Creature aboue God He u Mat. 10. 37. that loueth father or mother more then me is not worthy of me They x Iohn 12. 43. loued the prayse of men more then the praise of God Whither belongeth the loue of our selues and of worldly pleasures of which kind of people the Apostle saith y Philip. 3. 14. Whose god is their belly Secondly When we come vnto our selues the soule is to be respected before all worldly commodities z Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse and all these things shall as appendices be cast vnto you So in spirituall Graces euery one as it is more excellent Desire a 1. Cor. 12. 31. the best gifts and I will shew you a more excellent way Follow b 1. Cor. 14. 1. after loue and couet after spirituall gifts but more that ye may prophesie of outward things The bodie is c Pro. 22. 1. to be esteemed more then rayment a good name more then great riches and grace and fauour better then siluer or gold And therefore in the things that concerne our owne good first we are to aske those that belong to the sauing of our soules and that without exception next the things for this present life so farre as God seeth them to bee good for vs. The contrarie whereof is that which the Apostle speaketh of Phil. 3. 19. To minde earthly things and as he saith in d 1. Tim. 6. 5 6 9 10. another place To imbrace godlinesse not for it selfe but for lucres sake Thirdly Circumstances also of time place person and such like ought to inforce our strength and powers Paul though he carryed himselfe in all sinceritie towards all yet 2. Cor. 2. 12. professeth hee did it more aboundantly vnto them Fourthly In things that are indifferent the lesse and fewer circumstances must yeeld to the more and greater vpon this reason Ezra being in a straight either to passe vnto Ierusalem with danger of his owne life and of theirs that went with him or to giue the King occasion to suspect the truth which he had taught him preferred that rather I was ashamed saith hee Ezra 8. 22. to aske of the King an Armie and Horsemen to helpe vs against the enemie in the way because we had spoken to the King saying The hand of our God is vpon all them that seeke him in goodnesse But his power and his wrath is against all them that forsake him In respect of all these things that hitherto haue bin deliuered the Law of God is called the Moral Law for there is a four-fold cōsideration of the Law of God One as it is an absolute and perfect comprehension of al duties whatsoeuer whereupon it hath the name of the Morall Law Another as it is the Image Sampler wherunto men Angels were created in all Wisedome and Holinesse at the beginning And so it is properly termed the Law of Nature The third as it contayneth the couenant of workes In which regard Paul is wont for the most part to terme it the Law and sometimes the e Rom. 3. 27. Law of Workes The last as it is a rule and direction for renewed Holinesse or the workes of Grace and Sanctification And in that sence Iohn calleth it the new Law or Commandement 1. Iohn 2. 8. But the Morall Law is it which here wee treate of whereunto for the Reasons afore-said these properties are ascribed First It is a Light vnto our feete and a Lanterne vnto our steps as it is in Psal 119. 104. Salomon f Pro. 6. 23. also in the Prouerbs For the Commandement is a Lanterne c. the Law a Light guiding our steps aright in those straight wayes wherein we are to walke And heereof the Commandements of God are said to bee straight and right The g Psal 19. 9. Commandements of IEHOVAH are right Therefore h Psal 119. 126 I account all thine Ordinances right in all things So doth Salomon proclayme in his i Pro. 4. 11. Prouerbs that by the words of Wisdome which there hee vttereth hee will guide vs in the paths of rightnesse Secondly It is a good and a holy Law as the Apostle to the k Rom. 12. 2. Romanes calleth it That good will of God And DAVID l Psal 119. 39. Thy Lawes are good Being therefore good it is in it selfe acceptable vnto God and maketh those that doe it accepted to him Whereupon the same Apostle m Rom. 12. 2. there calleth it That acceptable will of God Contrariwise sinne peruerteth the straight wayes of the Lord as Peter speaketh Acts 13. 10. And therefore it is euill and naught Know n Ier. 2. 19. and see saith IEREMIE that it is an euill and bitter thing that thou forsakest IEHOVAH And this is the common Epithite which the Scripture giueth vnto sinne which being naught maketh vs odious and hatefull vnto God o Pro. 15. 26. Euill thoughts are an abomination to IEHOVAH Thou p Psal 3. 6. hatest all the workers of iniquitie Thirdly It is a q Iam. 1. 25. perfect Law commanding all good and forbidding all euill Fourthly It is an eternall Law without limitation of time or place giuing a most absolute and perfect direction for all ages and times of the World before and since the Fall and binding to a perpetuall obseruation of it So in the r Reuel 21. 27. Reuelation wee finde That no vncleane thing nor which doth abomination or lyes shal enter into the new Ierusalem And Paul telleth the ſ Gal. 5. 21. Galathians They which doe such things the workes of the flesh there reckoned vp shall not inherit the Kingdome of God for which cause the definition not of Righteousnesse onely but of euery Commandement is so fitted as the same may be a perpetuall rule to serue all times and persons whatsoeuer for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen yet the substance of euery one remayneth there shall bee no Seuenth day set apart vnto Gods Seruice for all Eternitie of time shall be taken vp for it and a t Heb. 4 9. perpetuall Sabbath no vse of Marriage but u Mat. 22. 30. puritie and perfection like to the holy Angels And the like is to be said of the other Commandements for seeing the Image of God witnesse the x Coloss 3. 10. Ephes 4. 24. Apostle standeth in Righteousnesse and Holinesse which are the two branches of the Law it must needes tye vs with an euerlasting loue who were first made in that likenesse and whose perfection in Heauen is to bee fully and perfectly renewed thereunto which perpetuitie of the Morall Law was y Exod. 34. 27. 2 Cor. 3. 7. noted by ingrauing of it in stone But where will you say is this Doctrine of Righteousnesse taught First Nature it selfe doth teach it in that by our first Creatiō
for it is neere my house and I will giue thee a better Vineyard then it or if it seeme better in thine eyes I will giue theemony to the full value of it He that is so effected will reioyce in anothers good Reioycing in anothers good as in our own which is the top and perfection of loue as in his owne Rom. 12. 15. Reioyce with them that reioyce and weepe with them that weepe which is the top and perfection of loue And heereupon I take it by conference of both the Euangelists MATTHEW and MARKE that our Sauiour Mat. 19. 19. noteth out the tenth Commandement by these words Thou shalt loue thy Neighbour as thy selfe Which else-where is made the whole summe of all the second Table The contrary hereof is first Selfe-loue In q 2. Tim. 3. 2. the latter dayes men shall be louers of themselues Secondly Enuie maligning the good things of another condemned r 1. Tim. 6. 4. He is puffed vp and knoweth nothing but doteth about questions and strife of words whereof commeth Enuie Strife Raylings euill Surmises c. 1. Tim. 6. and the first of ſ 1. Pet. 2. 1. Wherefore laying aside all maliciousnesse and all guile and dissimulation and enuie and all euill speaking Peter 2. Thirdly Reioycing at his hurt The Psalmist complayneth of this Psalme 70. 34. Let them be turned backward and confounded that delight in my hurt let them goe backward for a reward of their shame that say There there And t Obad. v. 12. OBADIAH reprehendeth the Edomites for it Thou shouldest not haue beene glad of the day of thy Brother meaning his affliction the day when hee was made a stranger neither shouldest thou haue reioyced at the Iewes what day they perished This Commandement hath commonly another sence of forbidding onely the first lusts and motions of sinne but the reasons to confirme the Interpretation which I haue giuen I take it vnder reformation are plaine and pregnant which notwithstanding I offer without preiudice of other mens opinions submitting my selfe and them to those that can better iudge First The plaine euidence of the words Thou shalt not couet thy Neighbours house which is to be inforced by the conference of the rest of the Commandements Honour thy father and thy mother Thou shalt not kill Thou shalt not steale thou shalt not commit adultery thou shalt not beare false witnesse hauing all of them a common and a familiar vnderstanding such as euery man at the first hearing doth conceiue This therefore must haue the like And it is a thing in this point worthie to be obserued which the Talmudists cite so oft The u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law they meane the Scripture speaketh according to common vse Now let any man indued onely with reason and vnderstanding be asked what this should meane Thou shalt not couet thy Neighbours house he will certainly answere We must be content with our owne Secondly The word that Moses hath in x Deut. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not long after thy Neighbours house c. Deuteronomie signifieth To long after a thing and To haue ones teeth water at it for so you shall finde it vsed Mach. 7. 1. and in many other places Thirdly The particular instances Thy Neighbours House Wife Man seruant Maide Oxe Asse or any thing that is his declare manifestly that goods and possessions are the proper subiect of this Commandement for which cause Exodus 20. 17. the Wife of our Neighbour his most y Pro. 19. 14. precious possession commeth not in the first place but is set in the middest of other possessions that by the very marshalling of the words it might appeare that this Commandement reacheth not to the desiring of ones Wife for filthinesse and vncleannesse sake Fourthly The order of the Commandements going by degrees from the greater to the lesse and so continually falling till you come to this sinne of couering which is the first step and beginning of all wrong and deceit and yet differeth in nature from them both Fiftly Adde hereunto that which I hold as a certayne ground and is prooued before at large that the corruption both of nature and desire is forbidden in euery one so as this cannot be restrayned to a seuerall degree of sin but a differing and distinct kinde of sinne from those that went before Sixtly and lastly our Sauiour Christ the best Interpreter of the Law doth so expound it Marke 10. 9. when reckoning vp all the Commandements of the second Table in stead of Thou shalt not couet he saith Thou shalt not depriue or bereaue a man of ought hee hath that is couet or desire to haue any thing that is his though it be neither by wrong nor fraude which two are forbidden in the words next before but rest in that which God hath giuen thee which in effect is to loue our Neighbour as our selfe as z Mat. 19. 19. Matthew hath it For that this must needs be the sence of that place Marke 10. 19. I gather first because no doubt our Sauiours purpose was to reckon vp al the Commandements without leauing out any one Secondly Else in so few words hee should make a superfluous repetition and not onely so but also speake darkly and obscurely that which was more cleerely taught before for Thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not bereaue cannot bee brought to explaine Thou shalt not steale Thou shalt not beare false witnesse it being a great deale more questionable what is meant by that word then by the other two CHAP. XV. Of the Couenant of Workes THE whole Doctrine of Righteousnesse in With the Creatures who are thus to doe his will it hath pleased God to make a Couenant which is called the Couenant of Workes A Couenant of life or blessednes to the doers of death or of a curse vnto transgressours the seuerall parts and branches of it hath hitherto beene declared which is indeed the perfect rule directorie of all duties whatsoeuer which either we owe to God or to our brethrē for his sake Now if a man shall aske but what good commeth to vs by the keeping of these Commandements This if there were no more is aboundantly sufficient that God is thereby glorified So as if it were possible which notwithstanding cannot be that doing his will we should perish euerlastingly yet ought wee as cherefully and with as readie mindes to obey as if wee were to gaine Heauen by it But see the exceeding bountie and goodnesse of God that will not haue vs serue him for nought He is pleased for the perfect keeping of his Law and the Righteousnesse by him inioyned not onely to promise a recompence of reward but to contract and couenant with vs and vnder certaine conditions as it were to binde himselfe vnto it which is the same that we call the Law or Couenant of workes the first Couenant that euer God made with his Creatures
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
4. 25. 8. 32. deliuered vp to death for vs the exceeding measure of whose Mercie and Loue in this behalfe is commended in the Scripture by two circumstances one is the giuing of his Sonne his onely Sonne his beloued Sonne for our Redemption ſ 1. Iohn 4. 9. In this saith the Apostle was the loue of God manifested towards vs that he hath sent his only begotten Sonne into the World that we should liue by him And our Sauiour Christ in t Iohn 3. 16. IOHN God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The second is the time of this giuing of his Sonne for vs euen then when we were his enemies This the same Apostle ioyneth with the former u Iohn 4. 20. Herein is loue not that we loued God but that he loued vs and sent his Sonne a Propitiation for our sinnes But most notably doth Paul vnto the Romanes inlarge this circūstance x Rom. 5. 6 7. 8 9 10. For Christ when yet we were of no strength in his time dyed for the vngodly Verily for a righteous man one would scarce dye peraduenture for a man that hath beene beneficiall and good vnto him some man would indure to dye But God commmendeth his loue to vs that when we were yet Sinners Christ dyed for vs for if being enemies wee were reconciled to God through the death of his Sonne how much more being reconciled shall we be saued Wherefore Called of his Father he thrust not himselfe into this Office of Mediation but had the warrant of a lawfull calling for it for y Iohn 6. 27. him as hee speaketh of himselfe hath God the Father sealed And the Apostle to the Hebrewes z Heb. 5. 4 5 6 No man taketh this honour to himselfe but hee that is called of God as was AARON So also Christ did not take this Honour to himselfe to become a High Priest but he that spake vnto him Thou art my Sonne this day haue I begotten thee gaue it him as also in another place he saith Thou art a Priest for euer after the order of MELCHISEDECH for this cause he is called an Apostle Heb. 3. 1. and the Angell of the Couenant Malach. 3. 1. And Nicodemus though hee knew him not aright acknowledgeth that he was a Teacher come from God Iohn 3. for how else might any man presume to set his hand vnto so great a worke Therefore the Prophet saith a Ier. 30. 31. His Noble one shall be of him And I will make him to approch that he may come neere vnto me for who is hee that can promise in his heart to draw neere vnto me saith IEHOVA that is as the Apostle speaketh to the Hebrewes b Heb. 5. 4. Who can take this honor to himselfe but Christ who is called of God and made our King and Priest It standeth as euery other lawfull calling doth on two parts First Gifts and Graces necessarie for the discharge of his Office which God neuer seuereth from his callings Secondly A solemne inuesting of him vnto his place Both which concurre in Christ Esay 61. The Spirit of the Lord IEHOVA is vpon me therefore IEHOVA hath anoynted mee to preach vnto the poore he hath sent me c. Of his Graces the Psalmist saith c Psal 45. 8. Heb. 1. 9. God hath anoynted thee with Oyle of gladnesse aboue thy fellowes for being the d Pro. 8. 12. Wisdome of God and in the e Iohn 1. 18. bosome of his Father how can hee bee without any Grace requisite for him that should be a Mediator And necessary it was hee should thus bee called and appointed that wee might bee out of doubt of GODS acceptance of that which Christ hath done for vs being his owne ordinance and appointment and of his good pleasure to saue vs through him whereupon the Apostle calleth him f Ephes 5. 1. an offering and sacrifice of a sweet smelling sauour to God without which all his sufferings had bene in vaine But albeit his Office of Mediation in Gods appointment were before all eternitie yet actually it beganne euer since the fall of Adam vpon Adams fall comming after the Couenant of workes which was from the beginning assoone as Angels and men were made when as yet the purpose of God to saue vs through Christ lay hid within himselfe which first hee reuealed in Paradise assoone as man had fallen The g Gen. 3. 15. seed of the woman shall breake the head of the Serpent Hereupon wee finde him inuested into the place not onely after he had taken flesh when a voyce came from Heauen saying h Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased but before his comming into the World by him that sware i Psal 110. 4. Heb. 5. 6. Thou art a Priest foreuer after the order of MELCHISEDECH And againe k Psal 2. 7. Heb. 1. 5. Thou art my Sinne this day begate I thee In regard partly of his calling to the Office of Mediation partly of the Graces that God his Father did adorne him with hee is named Christ that is to say Anoynted and because also of Gods euerlasting Decree it is said Prouerbs 8. 23. He was anoynted before the World This Office of Mediation belongeth to whole Christ to be a Mediator not to any one seuerall nature in that great worke of our Redemption the Man-hood being assisted of the God-head and the God-head in an vnspeakable manner working by the Man-hood So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession m Eph. 2. 13 14 our Peace n 1 Cor. 1. 29 30 our Wisdome Righteousnesse Sanctification and Redemption and finally o Rom. 1. 4. Our Lord and p Eph. 1. 20 22 Head of the Church An Office so appropriate vnto him that there neither are nor can be any more the Apostle telling vs that he hath a Priesthood q Heb. 7. 24. which cannot passe vnto any other but remayneth in himselfe for euer And Acts 4. 12. There is no other name giuen vs vnder Heauen whereby we may be saued Therefore he proclaymeth of himselfe I am r Iohn 14. 6. the Way I am ſ Iohn 10. 7. the Doore Touching the parties for whom Christ is a Mediator betweene God and men this benefit is proper to Mankinde Neither the Angels that fell are redeemed by him whose fall being with a high hand presumptuously and without temptation can neuer bee repayred and therefore our Sauiour saith Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels neither are those that stand vpholden by Christ as Mediator for hee tooke not their seed or nature wherefore those places Ephes 1. 10. That he might gather into one bodie all things in Christ both the things in Heauen and
feare him and belong to his Election Not alwayes visible and to bee seene with the eye but members through faith of the true Catholike and inuisible Church of Christ The Papists which say the Church cannot erre Church soeuer in such sort professeth Christ as the members truely holding that they doe professe are thereby made members of the Mysticall Bodie of Christ the same what imperfections soeuer it haue beside and how vnsound soeuer it may bee in many parts yet it hath the heart and life of a Church otherwise it cannot bee said a Church For albeit the Church of God be not subiect to fundamentall errours that take away the life and being of a Church for then how could it bee any Church at all yet in other points not of manners onely but of Truth and Opinion it doth and may erre both particular Congregations the whole Church Vniuersall did not the whole Church of the Iewes erre And euen they that heard our Sauiour Christ so long when they dreamed of the Kingdome of the Messias to be an earthly y Acts 1. 15. Kingdome and that it should come in brauerie and ostentation And was it not the z Acts 10. 34. 11. 2. common errour of al the Church and of the Apostles themselues after his Ascension that they thought the Gentiles to be vncleane and that the Gospell pertayned not to them Fundamentall errours I call these two especially First When the Doctrine and Profession of the Gospell is corrupt in substance as the Papists doe corrupt it three manner of wayes First Denying Iustification by faith alone in the onely Merits of Christ and seeking to bee saued by their owne Merits or Righteousnesse for which cause the Apostle casteth off the Iewes Rom. 10. 3. and 11. 20. and threatneth asmuch to the Galatians Gal. 5. 2. If yee bee circumcised ioyning Circumcision or the workes of the Law together with Christ in the matter of Iustification Christ shall profit you nothing Secondly Denying the sole sufficient Sacrifice of Christ and setting vp in their blasphemous Masse a daily reall sacrifice of his bodie for the quick and the dead whereas Christs Sacrifice must either bee a perfect Sacrifice once for all neuer to be iterated nor repeated or else it is no Sacrifice at all as the Apostle teacheth at large in the Epistle to the Hebrewes Thirdly Denying the true and onely Head-ship of Christ by placing Antichrist in his roome which is a mayne and fundamentall Heresie not to hold fast the head Col. 2. 19. Secondly Idolatrie when the Worship of God is corrupted in the verie substance of it In which sort the old Church of the Iewes corrupting themselues a Exod. 32. 7. became no more the People of God and had their b Exod. 33. 3 7 11. Bill of Diuorce for it c Exod. 32. 30 31 32 33 34. till at Moses intercession vpon the publike Repentance of the people it pleased God to be reconciled to them And herein also the Papists doe offend as grieuously and more grossely then euer the Iewes did in worshipping of Images of Saints deceased and of their breaden god in that their Idolatrous Masse By all which it is euident that the Church of Rome is a corrupt and vnsound Church if a Church at all For touching the Sacraments and other holy things or rather the Prophanations of the same which are to bee found among them for in truth out of the Church there are not any Sacraments rightly administred they can no more make a true Church then the bare writing and setting to of a Seale can make a Deed without the parties deliuerie for God neuer deliuered his Sacraments to any out of his Church though they presume to take them and to set as it were his Scale to them And where the Apostle saith 2. Thes 2. 4. that Antichrist must sit in the Temple or Church of God hee meaneth that which once was the Church of God though now it bee not Like to the speech of our Sauiour Christ Mat. 24. 15. When you see the abomination of desolation standing in the holy place that is the place which once was holy whilest it was a figure of Christ and of his Church but so was it not when this which hee fore-telleth should come to passe But what are wee to doe in these cases Surely where the errour is dangerous and ouerthroweth the foundation wee are there to seuer our selues and to haue no fellowship with them as wee are taught in the case of erronious doctrine 1. Tim. 6. 3. If any man teach otherwise and consent not to the wholesome words of our Lord Iesus Christ and to the Doctrine which is according to Godlinesse he is puffed vp from such separate your selues Hee himselfe that taught this Lesson made no bones to practize it Acts 19. 9. When certaine men at Ephesus were hardened and disobeyed speaking euill of the way of God hee departed from them and separated the Disciples And the like he did at Rome Acts 28. 28. Of the other that is to say Idolatrie we haue a Commandement 2. Cor. 6. 14 15. 16 17. Bee not vnequally yoked with Infidels for what fellowship hath Righteousnesse with vnrighteousnesse or what communion hath light with darknesse or what concord hath Christ with BELIAL or what part hath the Beleeuer with the Infidell or what agreement hath the Temple of God with Idols Wherefore come out from among them and separate your selues saith the Lord. So did the Priests and Leuites come to Iudah and Ierusalem to serue God when Ieroboam had set vp Idols in Israel 2. Chron. 11. 14. Worthily therefore in both these regards and by good warrant from the Word haue wee separated our selues from the Church of Rome as from a Strumpet and a Harlot not in any respect the true Spouse of Christ But for other blemishes or corruptions that onely stayne and disfigure the Church but strike not at the heart and roote there to make separation is a grieuous offence and the sinne of Schismatikes Fourthly Being but the Church of them that are called with an outward calling there are among them oftentimes many Hypocrites as the Apostle teacheth 1. Iohn 2. 1 19 They went out from vs but they were not of vs for if they had beene of vs they would haue abidden with vs. But this is to make it manifest that all are not of vs. Vpon all that hath beene said it followeth that the Church which now wee speake of is a Church visible I call it not visible as if the Church of GOD were alwayes to bee seene and knowne in the The errour of Poperie that would haue the Church of God to be alwayes visible in the World World for as the Moone is sometimes eclipsed sometimes at the full so the Church sometimes lifted vp aboue the Mountaines is other sometimes thrust into the Wildernesse c Reu. 12. 6. that no true Professors seeme to be remayning So 2.
they are not mixed with Faith in those that doe receiue them in the faithfull they seale vp and ratifie the very substance and effect of the Grace signified the Holy Ghost performing that in truth within vs which the outward Ceremonie ioyned with the preaching of the Word representeth to our eyes But albeit these things are all of them in euery Sacrament either for our entrance or continuance in the Couenant set before vs yet it is in seuerall and distinct manner for of the Sacraments some serue to seale vp assure our first ingraffing into Christ and participation of Gods Couenant some our continuance and growing vp in him In which two all Graces are comprehended Fourthly They are to be administred that is to say to The Administration be giuen and deliuered to the Church and by the Church to be taken and receiued Mat. 26. 26 27. As they eate IESVS tooke bread and when hee had giuen thankes hee brake it and gaue to his Disciples and said Take eate c. And taking the Cup and hauing giuen thankes hee gaue vnto them saying Drinke ye all of it c. Whereupon a Sacrament is not onely a Signe and a Seale but a worke and an action This Administration of the Sacraments standeth not is to deliuer them with Prayer vnto God to make the same effectuall to the end for the which they were ordayned which the Scripture calleth Blessing or Consecration onely in reaching forth and ministring the outward Element but as is fitting for so holy an action to consecrate the same by the Word of God and Prayer teaching and declaring the end the vse the nature the institution of the Sacrament with Prayer made before that God would blesse them for the helpe of our weaknesse to which end they were ordayned This is it which is meant by blessing or The Papists which hold Consecration to bee the making of the Signe of the Crosse and the mumbling of a few words whereby as by a Magicall Incantation the Bread Wine should be transubstantiate consecration as may appeare both by a Mat. 26. 26 27. Mar. 14. 22 23. Matthew and Marke who after they had said IESVS tooke the bread and blessed immediatly adde and hee tooke the Cup and gaue thankes making one of these words to expound the other The like is to bee seene in b Luke 22. 17. Luke who leauing the word of blessing contenteth himselfe with that of giuing of thankes Paul c 1. Cor. 11. 24. also reciting the Institution treadeth in Lukes steps And so this word of Blessing is taken in diuers d Mat. 14. 19. Mar. 6. 41. Luke 9. 16. 1. Cor. 11. 26 27 28. other places wee must not therefore imagine that this Consecration altereth the nature or substance of the Sacrament it onely changeth the qualitie in separating them from a common to a holy Paul to make that out of question doth in one e 1. Cor. 11. Chapter after the Consecration thrice call it Bread The Administration of the Sacraments being a Ministeriall action so religiously to bee performed all the Congregation haue their part in it So it was vnder the Law Exod. 12. 6. In the fourteenth day of this moneth let all the Assembly of the Congregation of the Children of Israel kill the Passeouer in the twilight Luke 1. 59. The eighth day the Neighbours and the Kinsmen of ELIZABETH came together to circumcise the child Our Sauiour in the Sacraments of the New Testament doth obserue the same Mat. 26. 27. Drinke ye all of this And the Apostle doth command 1. Cor. 11. 33. When you come together to eate the Supper of the Lord wait one for another Wherefore it is fit that the place of their celebrating be the Church or place where the Congregation vsually meeteth and the time the Lords Day So the Apostle for the place doth sharply rebuke the Corinthians 1. Cor. 11. 22. opposing the Church as the onely place for Gods Sacraments to bee administred vnto priuate houses Haue you not houses to eate and drinke in or despise you the Church of God And for the time wee finde the practice of the Church recorded Acts 10. 7. that the first day of the weeke the Disciples assembled together to breake bread From all that went before these things may be gathered First The resemblance and similitude and in all faithfull Receiuers the inseparable coniunction of these Signes and Seales with the Graces signified and bestowed whether you compare the things or the Actions The things that is to say the Element or sensible and outward matter with Christ and his benefits The Actions to wit the deliuering of the Elements by the Minister and our taking of it which is the outward Action with Gods bestowing his Sonne vpon vs and all good things and our by faith receiuing of him by reason of both which the Apostle saith that in Baptisme f Gal. 3. 27. we put on Christ and that by g 1. Cor. 12. 13. one Spirit wee are all baptized into one Body and made to drinke into one Spirit And hence commeth an ordinarie and vsuall Phrase in the Scripture giuing to the Signe the name it selfe of the Grace signified as when h Gen. 17. 10. Circumcision is called the Couenant the i Exod. 12. 11. Lambe the Passeouer c. To the end they might not bee basely esteemed as ordinarie and common things but holily and religiously thought of Secondly The outward The Papists teach that the verie worke wrought is sufficient to doe away sinne Elements being onely Signes Seales they signifie not conferre Grace hauing no inherent force and power to sanctifie as some kinde of waters haue to cure Diseases And the Ministers which deliuer them giue that which is outward onely The whole power of sanctifying commeth from the Holy Ghost Mat. 3. 11. I baptize you with Water vnto Repentance but he that commeth after mee is stronger then I he shall baptize you with the Holy Ghost and fire Thirdly They are The Papists imagine a necessitie of participating the Sacrament of Baptisme as if children dying without Baptisme could not bee saued whereas such are aswell within the Couenant of Grace as those that are baptized not of such absolute necessitie as if there could bee no Saluation without them seeing they are but Signes Seales of the things alreadie had and therefore not the want but the neglect and contempt of the Sacraments maketh men offenders which the Lord teacheth vs by his Prophet k Ezech. 11. 16 Ezekiel when he promiseth to be a Sanctuarie to his people that being led captiue could not come to the visible Sanctuarie to worship there before him Though I haue sayth hee driuen them into other Nations and dispersed them into diuers Countreyes yet I the Truth of the Sanctuarie of whom that is but a Sacrament and Figure am a Sanctuarie vnto them Fourthly Great preparation is
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
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
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
of their torments and looseth them out of those chaines and fetters of darkenesse wherewith they are held fast Hence it is that Luke 8. 32. they besought this Iesus not to charge them to depart into the Deepe And this benefit the Deuils themselues haue from Christ for the good of his Church and the working of his glorie Thirdly He restrayneth and bridleth them that notwithstanding all their rage and malice they cannot exceed the bounds that hee hath set and when they haue done all they can they bring to passe but his good will and pleasure So Mat. 8. 31. The Deuils could not so much as take their pleasure of the poore Herd of Swine before they had begged leaue of Christ Fourthly The subduing and conquering of them for t 1. Co. 15. 24 25 hee shall abolish all Principalitie and all Dignitie and Might being to raigne till hee haue put all enemies vnder his feet As u Psal 110. 1. Dauid had said long before and as the x Gen. 3. 15. promise was in Paradise The seed of the woman shall breake the Head of the Serpent and of his seed Fiftly The iudging of them in the latter Day which the vncleane spirits themselues acknowledge and confesse when they expostulate the matter with him Art thou come to torment vs before the time Mat. 8. 29. Touching his Gouernment ouer Man-kind this is and men corrupted common that he bestoweth vpon them all the light of Reason and those seedes and ornaments of GODS Image which they carrie yet about Iohn 1. 9. This is hee that lighteneth euery man that commeth into the World Specially towards the Reprobate is the same in all points that is to Satan their head that is to say First A perpetuall obduration and hardening of their hearts vnto finall vnrepentance for so the y Iohn 12. 39 40 41. Euangelist Iohn when hee had shewed that the Iewes could not beleeue because Esay had said He hath blinded their eyes and hardened their heart lest they should see with their eyes and vnderstand with their heart and I should heale them Immediately hee addeth These things said ESAIAS when he saw his glorie and spake of him Secondly The restrayning and bridling of them that notwithstanding all their rage and furie they cannot go beyond his appointed Lists as wee see in z Acts 9. 1. c. Saul who breathing out threatning and slaughter after the death of Stephen went with full swindge to Damascus to cast into Prison all that called vpon the Name of Iesus but hee in the verie way meeting with him restrayneth his malice and changeth his heart to professe the Truth which before hee persecuted And this is it the a Psal 76. 11. Psalmist saith The rage of men shall turne vnto his glorie Thirdly His conquering and suduing of them Psal 2. 9. Thou shalt crush them with a Scepter of Iron and breake them in pieces like a Potters Vessell Luke 19. 31. Those mine enemies that would not I should raigne ouer them bring hither and slay them before me Fourthly That he is to iudge them in the latter Day for this b Acts 10. 43. is he that is appointed of God the Iudge both of the liuing and the dead And as Paul saith Acts 17. 31. God hath set a Day wherein he will iudge the World by the man whom he hath appointed To the rest of the Creatures this belongeth In the rest of the World peruerted First That now hee keepeth them from running and falling vnto nothing Secondly That hereafter he will renew them into an excellent and glorious condition Both c Psal 96. 10 11 12. which are the worke of Christ and that for his Elects sake CHAP. IIII. Of the Propheticall Office of Christ and of the outward Church WE haue done with CHRISTS Office of a The other which is vnto his Church a companie of men culled out of the World who beleeue or professe to beleeue in him This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth The Kingdome Iudge in the generall gouernment of the World The second Arme or Branch of his Kingdome is the Propheticall Office A part I make it of his Kingdome not of his Priest-hood First For that all his Priestly Functions are betweene God and Him as the Apostle defineth them to be in matters to Godwards Heb. 5. 1. But these of his Propheticall Office as the rest of his Kingdome are vnto his Church Secondly Because those wherein the Propheticall Office Propheticall Office is thought to consist Teaching Preaching Ministring of the Sacraments Discipline and such like whervnto Miracles come also to bee annexed are matters of Authoritie and of Power deriued from his Kingly Office and his Word is called The e Mat. 13. 19. Word of the Kingdome yea the preaching of the Gospell and the outward Church collected and gathered by the same hath the name of f Mat. 13. 24 47 52. the Kingdome of Heauen Thirdly Since the Ministerie of Christ hath alwayes going with it an effectuall and liuely working of his Spirit as one speciall part of this Propheticall Office his Ministerie must needes bee a Noble and a Royall Dignity that is accompayned with so great a force and power Fourthly It is by vertue of his Kingly Office that he sendeth forth Prophets and Apostles and all other Ministers prooued Ephes 4. 8 11 12. where Paul describing the Royaltie of his Kingdome that hee led captiuitie captiue and gaue gifts vnto men immediatly addeth He therefore gaue some to be Apostles some to bee Euangelists some Prophets some Pasters and Teachers for the knitting together of the Saints for the worke of the Ministerie for the building vp of the Body of Christ But this all must grant that he doth as the Head of the Prophets Therefore the Propheticall Office is one part of his Kingly bountie And albeit Teaching may seeme a part of the Priestly Function by that which is written Deut. 33. 10. They teach IACOB thy Iudgements and Israel thy Law yet the essentiall point of the Priests Office which stood in Sacrifices and Oblations must bee distinguished from that common to the whole Tribe of Leui as in that very place the words following doe distinguish them They put Incense before thy face and Sacrifice wholy to bee consumed vpon thine Altar for as Priests they went no further then to doe and to be types of those things which before were assigned vnto the Priest-hood of Christ Their Office of teaching and instructing the people they had another calling for common with the Tribe of Leui which the Prophets else who were not of the same Tribe yet tooke vpon them being raysed vp extraordinarily for that purpose from whom this part of Christs Office tooke the name and not from the Priestly Function though they were also called of GOD vnto it The Propheticall Office of Christ respecteth a Church Which is