day is holy to our Lord. So the people went to eate and to drinke and to send portions to celebrate great gladnesse And in Hester 9. 19. They celebrated the fourteenth day of the Moneth Adar with gladnesse and bankettings and merriments and sending of portions from one to another Generally the Law thereof giuen Deut. 16. 14. The Feast of Tabernacles thou shalt keepe seuen dayes thou shalt reioyce when thou keepest that Feast c. The contrarie is in this Day of gladnesse to mourne and weepe for which r Nehem. 8. 10. 11. 12. Nehemiah and the Leuites doe reprooue the people Hold your peace for this Day is holy be not sad therefore CHAP. VIII Of the fourth Commandement THE fourth Commandement enioyneth a This is the manner of Gods worship A holy rest is the sanctifying of a time vnto his Seruice which beside other times as occasion shall be offered in a Family or for ones selfe apart ought ordinarily to be in the morning and euening of euery day sanctifying of some time vnto his seruice both other times as occasion shall require and especially some set and solemne times which first in a Family or for ones selfe apart ought ordinarily to bee in the morning and euening euery day as the Psalmist Å¿ Psal 92. 2. saith It is good to declare in the morning thy Kindnesse and thy Truth in the night Therefore was the morning and euening Sacrifice instituted of God Exod. 29. 38 39. Some mens zeale hath carryed them further either in respect of the publike calamities of the Church or their owne more speciall and priuate wants to performe this dutie both morning euening and at noone Euening morning and at noone will I meditate and pray aloud saith DAVID Psal 55. 17. So Daniel thrice a day kneeled vpon his knees and prayed and confessed before his God Dan. 6. 11. which is there noted to haue beene his continuall course or else this at noone haply may bee thought when they came to receiue their meate with Prayer and Thankesgiuing Secondly For publike exercises and meetings of the For Church-meetings on such dayes times of the day as may stand with the conueniencie of that Church But of necessitie one whole day in seuen is thus to bee kept holy Church we must doe it on such dayes and times of the day as may stand with the conueniencie of that Church Thirdly One whole day in seuen is of necessitie to be kept holy This the Scripture calleth by excellencie the Sabbath Day without a difference as it were the elder brother to all the rest of the dayes of the weeke which is called t Leuit. 23. 15. 25. 8 8. Mat. 28. 1. Acts 20. 7. 1. Cor. 16. 2. Marke 6 2 9. Luke 24. 1. Iohn 20. 1. Sabbaths in the plurall The parts of the sanctifying of this day are two one to rest from worldly businesses and from those workes and duties of our calling which at other times are not onely lawfull but expedient and necessarie to bee done The particular workes that we are thus to abstaine from are of two kinds First great aswel as smal and smal aswel as great A greater and more excellent worke can hardly be imagined then the building of Gods owne House the materiall and outward Tabernacle yet euen That the Lord by a strict precise caution doth specially forbid vpon this day Exod. 31. 13. Yet saith hee yee shall obserue my Sabbaths Not setting your hand in that day vnto this worke though it be most holy Those holy women that had Odours Oyntments and all things in a readinesse yet in a religious obseruation of Gods Ordinance forbare on the Sabbath to embalme the precious bodie of our Lord and Sauiour Christ and are commended by the Holy Ghost for it They u Luke 23. 56. rested saith LVKE the Sabbath Day according to the Commandement Againe how small a thing is it to gather a few stickes But when one presumed to doe this and with an high hand in prophanation of the Sabbath wee know what his doome was from the mouth of God himselfe Numb 15. 32 33 34 35 36. In the second place come things both necessarie and delightfull of profit and of pleasure In seed time and in haruest the fittest seasons for all worldly commodities thou shalt keepe Sabbath saith the Holy Ghost Exodus 34. 21. Of this kinde are trauailing and iournying vpon that Day whereof the Law is giuen Exodus 16. 29. Tarrie euery man in his place Let no man goe out of his place the seuenth Day Likewise Faires Markets and all kinde of buying and selling for which cause x Nehem. 13. 19 Reade Verse 15 16 17 18. Nehemia that godly Magistrate When the gates of Ierusalem began to bee darke before the Sabbath commanded to shut the gates and charged that they should not be opened till after the Sabbath and set some of his seruants at the gates that there should be no burden brought in vpon the Sabbath Day Sporting also banquetting and such like which distract our minds from Gods Seruice are then to be auoyded which is that the Lord calleth Not to do our owne delight vpon that Day Esay 58. 13. The doing of which things or of any of them is contrarie to this outward sanctifying of the Sabbath Yet can we not say that all these things are vtterly forbidden without exception certaine cautions must bee made First Things of common honestie and for necessarie safegard of that which would otherwise perish are lawfull vpon that Day Our Sauiour taketh that for granted euen amongst those that most straightly vrge the Letter of this Law What y Mat. 12. 11 man is there among you which hath a sheepe and if it fall vpon the Sabbath Day into a Ditch will not take it and plucke it out Secondly Such are allowed as take vs not away from the Seruice of God but serue for honest and needfull recreation to make vs fitter for holy things Thirdly Hither belong those labours and bodily workes which are done for the setting forth of Gods Glorie as hee that being made whole tooke vp his Bed Both with publike and priuate exercises and carryed it on the Sabbath Day Iohn 5. 8 9. The next part of the sanctifying of this Day is to imploy it in the Seruice of God which is that whereunto the outward rest tendeth Esay 58. 13. If thou wilt turne away thy foot from the Sabbath from doing thine owne will vpon mine Holiday and call the Sabbath delight holy to IEHOVAH and honour him not doing thine owne wayes c. Of this kind are First All religious and holy exercises whereof these the Scripture noteth by name as duties to be performed vpon that Day First To heare the Word preached Acts 13. 14. 15. After the reading of the Law and the Prophets in the Synagogue on the Sabbath Day the Ruler of the Synagogue sent vnto them saying Yee men and
thing from this at the Margent follow that which is by it selfe at the beginning Difference in substance there is not any but the Copie for that at the Margent was not altogether so perfect THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAPTER I. Of GOD the FATHER the SONNE and the HOLY GHOST DIuinitie is a Doctrine of glorifying God whereof there bee two parts One that concerneth God The other concerning Emanuel God with vs. God is Iehouah three Persons Iehouah which is Being or Perfection it selfe signifieth a Nature that hath all good and perfect things in a most perfect and incommunicable manner The perfect things in God beside Life Vnderstanding and Will without which no perfection can bee are Holinesse and Blessednes Holinesse is the puritie of his Nature from whence commeth a Righteousnesse in all his Wayes specially seene to vs in foure chiefe and principall Vertues which in the Scripture you shall find for the most part to goe by couples or payres The first couple are Kindnesse and Truth Kindnesse in being ready to bestow all good things Truth faithfully to performe whatsoeuer he speaketh The other couple are Iustice and Mercy flowing from the former Iustice to render to euery one his due Mercy in being ready to helpe in time of need This is the Holinesse of GOD and his Righteousnesse comming from it Blessednes is his All-sufficiency of things that make one happy and standeth in Kingdome and Power or Glorie Kingdome is his Soueraigntie of commanding whatsoeuer he will Power his ablenesse to doe whatsoeuer hee commandeth Glorie comprehendeth all the excellencies of his Nature as Wisedome and other Graces of the minde Strength Comelinesse and Beautie Graciousnesse or an amiable and louely Nature a complete furniture of Riches Honour and of all kind of Pleasures and Delights These are the Perfect themselues His perfect and incommunicable manner of hauing of them is Infinitenesse and Eternitie Infinitenesse whereby he is without circumscription and therefore of a most single Nature that whatsoeuer is in God is God himselfe and therefore also inuisible and incomprehensible Eternitie whereby Hee is without beginning or ending and therefore of himselfe and vnchangeable This is it we meane by IEHOVAH who vpon all that hath beene said is nor can be but One. The three Persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne or the Holy Ghost The Father is a Person who from all eternitie hath begotten the Sonne The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne CHAP. II. Of the Eternall Decrees of God GOD being thus in his Nature and Person most glorious hath further embroidered himselfe in glorie by two notes of excellencie which he taketh to him Kingdome and Honour Kingdome is that whereby hee doth exercise an absolute Soueraigntie toward others The order whereof answerable to the relation betweene the Persons themselues is from the Father in the Sonne by the Holy Ghost to whom is attributed the immediate doing of them The Kingdome of God hath two parts Purpose and Works Purpose is his Decree before all times of euerything CHAP. III. Of Creation THe Works of God are the execution of his Purpose and are Creation and Prouidence Creation is his making all things of nothing finished in sixe dayes and was of euery Creature in excellencie of perfection Of the reasonable Creatures Angels and Men it was after his owne Image and Likenesse in Holinesse and Happinesse Holinesse in a mind inlightned with the knowledge of the whole Will of God and all the strengths of Nature conformed thereunto Happinesse in the fruition of Gods loue and from thence comming a Coniunction and Communion with him Coniunction is an inioying of his Personall presence Communion is a participation in some sort of his Blessednes both Kingdome Power and Glorie CHAP. IIII. Of Prouidence PRouidence is his gouerning of the things created CHAP. V. Of the Morall Law SO much of the Kingdome of God the honour due vnto him is That the reasonable Creatures Angels and Men doe his Will with that whole strength of their naturall integritie Euery thing with so much the greater strength as the dutie doth more excell the doing whereof is termed Righteousnesse CHAP. VI. The first Table and the first Commandement RIghteousnesse hath two parts Pietie and Iustice Pietie is of the immediate duties to God whereof this is the whole that wee haue God to be our God The parts are two One to cleaue vnto him Louing Reuerencing Feating Beleeuing Trusting and Hoping in him from whence arise Patience and Humilitie The other to worship him which worship comprehendeth all kind of Seruice publike and priuate One principall part whereof is Prayer both petition for the obtayning of good things or turning away of euill and thanksgiuing for all wee doe inioy A piece also of this Seruice when iust cause requireth is swearing and cursing by his Name making our Vowes vnto him and by lotterie to commit into his hands the successe of our doubtfull affaires CHAP. VII Of the second Commandement TO the worship of God two things doe belong a holy manner of worshipping God and a holy rest The manner standeth in Obedience and Reuerence Obedience is the worshipping of him according to his Commandement CHAP. VIII Of the third Commandement REuerence is a religious affection in the seruice of God whereunto are requisite Preparation and Humiliation and when need is both Fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and Feasting to expresse our thankefulnesse for his benefits CHAP. IX Of the fourth Commandement THis is the manner of Gods worship A holy rest is a sanctifying of a time vnto his seruice which beside other times as occasion shall be offered in a Family or for ones selfe apart ought ordinarily to bee in the Morning and Euening of euery day for Church-meetings on such Dayes and Times of the day as may stand with the conuenience of that Church But of necessitie one whole day in seuen is thus to be kept holy both with publike and priuate exercises In which number the duties of brotherly loue as distributing to the Poore according to Gods blessing vpon vs visiting the Sicke helping our Neighbour or any thing that is his in their distresse come also to bee reckoned when they are done as works of Mercy This Day in the first institution was the seuenth Day from the Creation and called the Sabbath Day beginning on the euening of the day before when the Creation of the World was finished CHAP. X. Of the second Table of the Law and of the fift Commandement IVstice followeth which is of the duties among our selues and is honour or the generall duties of Loue. Honour is a performance of duties in respect of a degree First among vnequals from Inferiours to their Superiours and contrariwise As To all Superiours in
Brethren if yee haue any word of exhortation for the People say on Acts 15. 21. MOSES of old time hath in euerie Citie those that preach him being read in the Synagogues euery Sabbath Day Secondly Publike Prayer Acts 16. 13. Vpon the Sabbath Day we went out of the City vnto a Riuer where Prayer was wont to be Thirdly To receiue the Sacraments at the times appointed Acts 20. 7. The first Day of the Weeke when the Disciples were gathered together to breake bread PAVL preached vnto them c. Fourthly Collections and gathering for the Saints 1. Cor. 16. 2. The first Day of the Weeke let euery one lay aside by him treasuring vp what hee hath beene prospered Fifthly Priuate meditation which was the exercise of Iohn the Apostle at what time hee was banished into the I le Pathmos for the Word of God Vpon the Lords Day hee was rauished in Spirit in sweete and heauenly Meditations Reuel 1. 10. wherein it is fit that by our selues and in our Family we conferre together and call to minde the things that in the publike Ministerie wee haue heard z Acts 17. 11. as the men of Berea did And in this respect lest by the trauailing of our beasts men who are necessarily to be imployed about them should be drawn from Gods Seruice we are commanded that they should also rest for whose ease otherwise the Sabbath was not any way ordayned Secondly The duties of brotherly loue as distributing In which number the duties of brotherly loue as distributing to the poore according to Gods blessing vpon vs visiting the sicke helping our Neighbor or any thing that is his in their distresse come also to bee reckoned when they are done as works of Mercie to the poore according to the good hand and blessing of God vpon vs visiting the sicke helping our Neighbour his Oxe Asse or any thing in distresse when they are done not for our owne lucre but as workes of mercy and compassion Thus did a Acts 20 9. Paul vpon that day restore him that being ouercome with sleepe while Paul was preaching the night of the Sabbath Day fell downe from the third Loft and was taken vp dead Acts 20. 9. And hither tendeth the saying of our Sauiour Christ Marke 2. 27. The Sabbath was made for man and not man for the Sabbath The contrarie hereof is the outward obseruation without respect of inward godlinesse The Seuenth Day thus to bee kept holy was in the b Gen. 2. 3. Exod. 20. 10 11. This day in the first institution was the Seuenth Day from the Creation and called the Sabbath Day first institution the Seuenth Day from the Creation when God resting from his owne worke of creating the World which in six dayes he had finished sanctified that Day for a Day of rest and named it the Sabbath Day beginning on the Euening of the day before when c Gen. 1. 31. Beginning on the euening of the Day before when the Creation of the World was finished the Creation of the World was finished as d Leuit. 23. 32. all other Feasts vnder the Law did To vs Christians it is the first Day of the Creation as in his place shall bee declared And this Seuenth Day is all to be kept holy from the beginning to the end rising vp early in the morning for the sanctifying of it after the example of our Sauiour Christ Marke 1. 35. continuing it till the night and in the night as the e Psal 92. 3. Psalme made for the Day speaketh that so our verie sleepe may bee the sweter to vs. The obseruation of the Sabbath Day which hath a speciall Item giuen to it Remember the Sabbath Day that thou keepe it holy is a morall and a perpetuall Law not onely Ceremoniall and for a time for First It is the same which was f Gen. 2 2 3. instituted in Paradise before any promise of Christ whom all Ceremonies doe respect Secondly It is written by the finger of God in the Tables of the Couenant where there was nothing Ceremoniall but all Morall and of perpetuall indurance Thirdly Our Sauiour Mat. 24. 40. willing them that long time after his death should bee aliue to pray that their flight might not be on the Sabbath sheweth that it was not to haue an end by that Sacrifice of his whereby g Dan 9 24. all Ceremonies were abolished Howbeit some way it was ceremoniall representing a spirituall rest but that was not of the Substance nor in the first Institution but afterwards annexed to it as a thing accidentall which had his end in Christ CHAP. IX Of the second Table of the Law and of the fift Commandement WE haue done with the first Table Come we Iustice followeth which is of the the duties among our selues now to the second The summe whereof we deliuered before To loue our Neighbour as our selues by the Name of Neighbour vnderstanding euery other man as our Sauiour teacheth Luke 10. 30. To the Commandements of the second Table 2. Rules do generally belong First That they stretch euery one as well to our selues as to another so in being commanded to honour our Parents we are also willed to haue a care of our own credit and estimation In being forbidden to couet other mens goods we are commanded to bee content with our owne Secondly They h Mat. 5. 43. 44 Ye haue heard that it hath bin said Thou shalt loue thy Neighbour and hate thine Enemie But I say vnto you Loue your enemies Blesse those which curse you Doe good to those which hate you and pray for those which molest and persecute you extend aswell to our enemies and them that hate vs as to our friends them that loue vs. These Commandements are thus deuided They command And is Honor or the general duties of loue Honor is a performance of duties in respect of a degree honour or the generall duties of loue By honour we meane the performance of all duties which the respect of any degree may require at our hands commanded in the fift Commandement which vp-holding the common order and comelinesse of life principally Magistracie Gouernmēt without which the whole world would come to nothing giueth the precedence to this Commandement before all the rest of the second Table To come to the fift Commandement It contayneth First among vnequals from Inferiours to their Superiours and contrariwise first the duties of Inferiours to their Superiours and contrariwise Secondly The duties of equals one vnto another Thirdly The due respect that we are to haue vnto our selues The dutie that Inferiours owe to all Superiours whether As to all Superiors in yeres knowledge or howsoeuer else in yeeres knowledge or howsoeuer else is Reuerence both in acknowledging the good things wherein they are preferred and making our vse of them and in all outward notes and markes of honour towards Reuerence in acknowledging the good things
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
THE SUMME of Sacred Diuinitie Briefly Methodically Propounded More Largly cleerely handled and explaned PUBLISHED by John Downhame Batchelor in Diuinitie LONDON Printed by William Stansby TO THE CHRISTIAN READER AS in materiall buildings the skil of those Workemen is commendable who can cunningly frame the singular parts and so beautifie set them forth as that they may bee pleasant to the eye and conuenient for vse as they that can make faire Walls and Windowes a gracefull Frontispice and comely Roofe but they are most praise-worthy who can well contriue the whole plot lay a good and sure Foundation and in due proportion can frame out and set vp the principalls and chiefe parts which sustayne and beare all the rest so in the spirituall Edifice they are worthily to be commended who skilfully handle particular points of Diuinitie in their Learned and Religious Tractates whereby the iudgement of the Reader is thorowly informed in those diuine Mysteries and the heart and will inclined to draw them into holy vse but yet none deserue better of the Church of God nor ought rather to haue their names registred with red Letters in the Kalender of the worthiest Saints then they who in their Writings or Sermons doe skilfully contriue the whole building or body of Diuinitie in a wel-framed plot lay a sound and sure foundation and thereupon erect the chiefe Principles and most substantial parts which are the strength and stay of all the rest For if the iudgement bee once thorowly informed in these mayne points then is it able to deduce from them innumerable particular Conclusions for speciall information and direction in the well-ordering of our liues in all singular actions then may wee with profit and without perill of falling into pernicious errours reade the holy Scriptures when we are able to interpret them according to these infallible Canons and Rules then may we heare the Word preached with vnderstanding and trie the spirits of those who preach vnto vs whether they bee of God or no when wee haue skill to examine their Doctrines according to this Analogie of Faith and can trie them by this neuer-deceiuing Touchstone whether they bee pure metall or but reprobate siluer and counterfait coyne Then shall we be more strongly armed against all assaults of enemies and aduersaries to the Truth false Seducers and subtill Heretikes and be better able to defend that Veritie which we professe and conuince them of their errours and lyes then wanting this helpe if we should spend our whole time in reading of Controuersies and euen dimme our eyes and tyre our braynes in the perusing and studying of Polemicall discourses For these many grounds of Truth doe yeeld from them such a cleere light that they do not only appeare in their owne brightnesse but also discouer the blacknesse of errour and from one Principle well vnderstood wee inferre the falshood of innumerable contrarie Conclusions whereof it is that we shall very rarely obserue any well-grounded in the fundamentall points of Religion to fall into the snares of subtill Seducers whereas contrariwise wee may commonly see that those who are ignorant of them though neuer so sharpe-sighted in curious speculations doe become an easie prey and are quickly catched in the nets of their Sophistrie In which respects it were much to bee wished that both Ministers would bee more frequent and diligent in laying these grounds in their Teaching and Writing and also that the people would receyue this more solid and substantiall foode with a better appetite The which of both is too much neglected because how soeuer these grounds are most necessarie yet they doe not make so glorious a shew as other points lesse substantiall because like a sure foundation they are plaine and vnpolished whereas the other being beautifully garnished with wit and eloquence doe delight the sense and more pleasingly worke vpon the heart and affections And yet we must acknowledge to Gods glorie who hath giuen these gifts to men and grace to vse them that there haue not beene wanting in these latter times many famous Worthies who haue happily laboured in this kind and with great soundnesse and perspicuitie haue deliuered and cleered these mayne points by their speaking and writing Among which Christian Reader I commend vnto thee the Author of this Booke as deseruing iustly to be ranked among the best both for Method and Matter sound handling of the chiefe points of Christian Religion and for cleering by the way diuers hard places of holy Scripture All which hee performeth in this worke with such learning iudgement and pietie that had he herein respected the prayses of men hee might well haue graced his Name with his Worke euen as his Worke would haue beene graced by his Name and not as one ashamed of so beautifull an off-spring haue suffered it to come abroad into the World as an Orphan the Father still liuing onely vnder the name of an vnworthy God-father The which I write not to commend the Author who as he is farre aboue my prayses in the high pitch of his owne worth so doth he not desire but rather shunneth them and as to the willing an iniurie is no iniurie so an officious dutie is no benefit but a kind of wrong where the partie nilling it is forced and obtruded Nor yet doe I prayse the worke for the Workers sake which though it commeth abroad without the Fathers name yet will I doubt not in short time bee famous in it owne name and excellencie but that I may with the weake thread of my censure draw thee to peruse it and so will it sufficiently commend it selfe and giue there iust cause of praysing God for stirring vp such Instruments of his Glorie and thy good The Lord make this and all other the godly labours of his faithfull Seruants effectuall for magnifying of his great Name and the further Eph. 4. 12 13. building vp of the body of his Sonne till we all come in the Vnitie of the Faith and the knowledge of the Sonne of God vnto a perfect Man and vnto the measure of the stature of the fulnesse of Christ that wee henceforth bee no more children tossed to and fro and carryed about with euery wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceiue but speaking the truth in loue may grow vp into him in all things which is the Head euen Christ. AMEN Thine in the Lord Iesus IOHN DOWNAME An Aduertisement to the READER THis Booke tending to explane another intituled The sacred Doctrine of Diuinitie wherein the whole body of Religion is set forth according to rules of Arte it was thought necessarie to place the Arte in the Margent on the one hand and some principall Heresies and Errors contrarie to the Doctrines here handled as they arise on the other Also for thy better helpe we haue herewithall printed the Arte by it selfe before the beginning of the Booke If it differ in any
Testament In the New as all other Mysteries of God so this especially is more cleerely reuealed by that great Prophet which was to come into the World the High Priest and Apostle of our Profession y Mat. 3. 16 17 and 2. Pet. 1 17. Christ Iesus vpon whom in his first imitation to the worke of our Redemption being himselfe the Sonne one of these three Persons the other two shewed themselues from Heauen The Holy Ghost in his Gifts and Graces represented by the visible shape of a Doue the Father by his voyce from the Seate of Glory This is my Beloued Sonne in whom I am well pleased In his last farewell to his Disciples being to leaue the World and to goe vnto the Father hee left this Doctrine as a perpetuall Monument religiously to bee obserued of the Church to the end of the World willing to baptize all Nations z Mat. 28. 19. In the Name of the Father and of the Sonne and of the Holy Ghost That as in other respects so in this it is most worthily said a Iohn 1. 18. No man hath seene God at any time The onely begotten Sonne who is in the bosome of the Father hee hath reuealed him With these two Testimonies I willingly content my selfe as most pregnant of all the rest And therefore I passe ouer diuers other that might bee alleaged to this purpose because these twaine may stand in stead of many Onely I will adde that golden testimony of his beloued Disciple b 1. Iohn 5. 7. There bee three that beare record in Heauen the Father the Word and the Holy Ghost It is cleere that to the earthly witnesse or testimony of men in the things which we feele and haue experience of within our selues Regeneration Righteousnesse Sanctification hee opposeth the heauenly Witnesse or Testimony of these persons greater in regard of the excellence of the witnesses but equall in the number whereby appeareth the cleere euidence of this place The third point is that these persons Tritheites who though they acknowledge the three Persons to bee euery one God indeede yet teach that they are not onely distinct but seuered and deuided haue euery one the whole God-head and Diuine nature and are all three that one onely true and euer-liuing God For both the Apostle c 1. Iohn 5. 7 9. there calleth them so expresly and the testimony of all three hee knitteth vp in one when he saith If wee receiue the testimony of men the testimony of God is greater Euen as Moses d Deut. 6. 4. also doth when from the multitude of the Persons hee calleth them to the vnity of the substance Therefore the Apostle Paul e Col. 2. 9. saith In him Christ the Sonne of GOD manifested in the flesh dwelleth all the fulnesse of the Godhead bodily that is personally which is to bee extended to all the other Persons For to whomsoeuer God communicates his nature he must needes communicate it wholly as hath beene said And this mystery how in that most simple and single essence of God there bee certaine substances or persons truly subsisting three in one and one in three differing but not deuided seuerall but not sundred many and yet the same all one for their nature all distinct for three persons is a secret of all secrets passing all reach and vnderstanding of man rather reuerently to be adored then too curiously to be searched into The fourth last point is the incommunicable properties whereby these persons are distinguished in theÌ„selues To the Sonne is proper to be begotten to the Holy Ghost to proceede the Father is of himselfe neyther begotten nor proceeding but which from all Eternity hath begotten his Sonne and hee and the Sonne together send forth the holy Spirit Of the Father wee shall not neede to speake But that the Sonnes proper subsistence is to be begotten as the name of Sonne importeth giuen vnto him of God Marke 3. 17. This is my well beloued Sonne and so called before hee tooke flesh Psal 2. 13. Kisse the Sonne lest hee be wroth But most cleerely in the f Pro. 30. 4. Prouerbs What is his Name or his Sonnes Name So the Scripture in many places sheweth Iohn 1. 18. The onely begotten Sonne which is in the bosome of the Father And a g Iohn 2. 14. little before Wee beheld his glory as the glory of the onely begotten of his Father The like wee say of the Holy Ghost who is sometimes called the Spirit of God sometimes the Spirit of Christ Rom. 8. 9 10. 11. But you are not in the flesh but in the spirit if so be the Spirit of God dwell in you but if one haue not the Spirit of Christ this man is not his But if the Spirit of him that raysed Iesus from the dead dwell in you he that raysed Christ from the dead will also quicken you by his Spirit dwelling in you Sometimes hee is said to bee sent from the Father or to proceed from the Father which is all one sometime to be sent from the Sonne Iohn 1. 5. 26 The error of the Greeke Churches who deny the Holy Ghosts proceeding from the Sonne But when the Comforter shall come whom I will send vnto you from the Father the Spirit of Truth which proceedeth from the Father As touching the God-head of Arius denyed Christ to be of the same nature with his Father but as it were a secondary god acknowledging hee was an excellent Creature created before the World by whom God created the World and saued Mankind and therefore as a God in office to bee adored not in essence The like of the Holy Ghost But since it is plaine that God made all things in six daies both the Sonne and the Spirit if they were creatures must haue beene comprehenced in that worke these three Persons Of the Father no man euer doubted But the God-head of the Sonne and Holy Ghost some Heretikes haue called in question wherefore to confirme our faith herein let vs take Arguments for them both For the God-head of the Sonne we haue these He is IAH IEHOVAH EHIEH that is to say being or perfection it selfe Psal 68. 19. Ascending on high thou leddest captiuity captiue and gauest gifts vnto men euen the Rebels thou dwelling there that is to say in Heauen leddest captiue O IAH God meaning Christ To whose Ascension the Apostle doth apply it Ephes 4. 8. EHIEH hee calleth himselfe manifestly Iohn 8. 58. Before ABRAHAM was made I am Not made but of my selfe and from my selfe without beginning for that iâ— the force of am elegantly opposed vnto made The name Iehouah is giuen him Genes 4. 1. h This interpretation floweth naturally from the Hebrew Text. Beside it there be two other which of all the rest seeme most probable One is Ieromes With or by â—ehouah that is by his goodnesse and blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in that sence it should haue beene 〈◊〉
Fourthly Hee sendeth forth the Holy Ghost out of his owne substance and therefore is indeede and truth God if as shall bee prooued anon the Holy Ghost himselfe be God Fiftly The workes which only belong to God Christ doth the same and that in the same manner as hee saith in o John 5. 19. IOHH Whatsoeuer the Father doth the same the Sonne doth likewise And p Iohn 5. 18. againe My Father worketh hitherto and I worke Whereupon truely and rightly the Iewes concluded that hee made himselfe equall with God It were long to goe thorow all but to select the chiefe and principall among all the workes of God none is more neere and inward to the Sacred Maiesty then the Eternall Election which is within himselfe and knowne onely to himselfe and whereof he alone doth keepe the Booke This is attributed vnto Christ Iohn 15. You haue not chosen mee but I haue chosen you that you might bring forth fruit and that your fruit may remaine which properly ment of the dignity and office of Apostle-ship whereunto Christ had chosen them giueth them withall this comfort that as they had this honour to be the Arch-Masons and Master-Builders of the Church which is the House of the liuing God so themselues were liuely stones of that spirituall Building and to haue part in the fruite which by their Ministery they should reach forth for the euerlasting good of many in q 2. Tim. 4. 6. sauing of themselues as well as others without which their ioy had not beene full And aptly doth this follow as the Root and Fountaine of that most Honourable Title to bee his friends which hee had vouchsafed to giue vnto them immediately before But more manifest is that Iohn 13. 18. I speake not of you all I know whom I haue chosen But it behooueth that the Scripture should bee fulfilled He that eateth bread with mee hath lift vp his heele against mee The circumstance of exempting one of the Apostles out of the number of the blessed making his Election the cause of this their difference referring the same to his owne secret knowledge and finally opposing to the Chosen him that should betray him the r Iohn 17. 12. sonne of destruction as afterwards he calleth him who yet in familiaritie of conuersation was a choice and speciall friend eating bread continually at his Table shew plainly that hee speaketh of Election vnto life As other Å¿ Mat. 24. 31. where hee doth when speaking of his second Comming vnto Iudgement hee saith The Sonne of man shall send his Angels with a great sound of a Trumpet Who shall gather together his Elect from the foure winds c. And no maruell though hee call them his Elect for since hee hath power and authority to t Reuel 3. 5. blot mens names out of the Booke of Life it cannot bee chosen but hee must haue interest to write them in for of contraries there is one and the same respect in nature Therefore to shut vp this point and to leaue it without question the Booke of Life in the u Reuel 13. 8. Reuelation is expresly called The Lambes Booke of Life Come to that which is more glorious in the World And first vnto the Creation the proper marke of the true God As the x Psal 124. 8. Psalmist teacheth Our helpe is in the Name of IEHOVAH that hath made both Heauen and Earth And y Ier. 10. 11. IEREMY The gods that made not Heauen and Earth let them perish from the Earth and from vnder the Heauen He it is that wrought with the Father in the creating of all things Iohn 1. 13. All things were made by him and without him was nothing that was made not a iot of any thing So saith Paul to the z Col. 1. 16. Colossians By him were created all things both in Heauen and vpon the Earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him Therefore he is called The a Reuel 3. 14. beginning of the Creation of God or the first and prime cause from whence the Creatures take their beginning being all made and formed by him And notable is that of the 102. Psalme which the Apostle to the Hebrewes b Heb. 1. 10. applyeth vnto Christ Thou Lord in the beginning laydst the foundation of the Earth and the Heauens are the worke of thy hands And By him saith the same c Heb. 1. 2. Apostle God made the Ages that is Time and the course and succession of all things with this glory of Creation is coupled another not inferior of the cherishing and preseruing of the things created So Prou. 8. 30. he saith that he is with God his Father nourishing and gladding them continually Hither belong those Diuine Workes and Miracles manifestly pointing out his God-head He rebuked the Winds and they obeyed him raysed vp the dead opened the eyes of them that were blind cast out Deuils had power to send them into Hell to their fearefull place of torment for d Luke 8. 31. they besought him not to doe it And all this he did not as the Prophets and Apostles but by his owne Soueraigne Power As the Euangelist e Luke 5. 36. noteth that hereupon feare came on all the people maruelling what this might be For euen say they with Authority and Power he commandeth the vncleane spirits and they come out And how must not this Power needes be his owne when hee taketh vpon him to giue it to others The f Matth. 10. 8. Euangelist recording that hee gaue power vnto the twelue Apostles to clense Lepers to rayse the dead to cast out Deuils c. which authority they like faithfull Seruants did so pursue as it might easily appeare they deriued their whole vertue from him alone Hence is that of g Acts 3. 6. PETER In the Name of Christ arise and walke and h Acts 9. 34. AENEAS Iesus Christ doth heale thee I stand not heere to presse those glorious workes whereby his God-head shineth most cleerely in the Church in subduing the proud enemies thereof and generally all the Reprobates hardening their hearts and deliuering them vp vnto their owne damnation For so the i Iohn 12. 39 40. 41. Euangelist when hee had shewed that the Iewes could not beleeue because ESAY had said He hath blinded their eyes and hardened their hearts lest they should see with their eyes and vnderstand with their heart and I should heale them immediately addeth These things said ISAIAH when hee saw his glory and spake of him Contrariwise he bestoweth vpon his Children all good graces Therefore the Apostle continually prayeth for Grace and Peace from him He sendeth the Holy Spirit vnto them The k Iohn 15. 16. Comforter whom I will send And Iohn 20. 22. He breathed vpon them and said Receiue the Holy Ghost He giueth Faith as appeareth by that Prayer
verse 4 Denying the onely God and Master our Lord Iesu Christ God God y Rom. 9. 5. Of whom is Iesus Christ touching the flesh who is God ouer all blessed for euer Amen ouer all blessed for euer Amen To proue the Holy Ghost to be God First he also is Iehouah for he that led the people in the Wildernes whom they tempted so oft was Iehouah as wee haue obserued But Esay z Esay 63. 14. saith this was the Spirit of God As a beast that goeth downe into a Valley the Spirit of IEHOVAH quietly led them and a Esay 63. 10. a little before They rebelled and grieued his holy Spirit The b Heb. 3. 8 9. Author also to the Hebrewes noteth it to bee the speech of the Holy Ghost Harden not your hearts as in the prouocation as in the day of temptation in the Wildernesse where your fathers tempted me prooued me and saw my workes Againe that which the same c Esay 6. 9. Prophet speaketh of IEHOVAH that he had-him goe and say vnto this people Hearing ye shall heare c. PAVL d Acts 28. 25. applyeth to the Holy Ghost Well said the Holy Ghost by ESAIAS the Prophet to our fathers saying Goe vnto this people and say Hearing ye shall heare c. Secondly the essentiall properties of the God-head are here likewise to be found He is termed Truth it selfe to note the singlenesse of his Nature 1. Iohn 5. 6. The Spirit is Truth hath an Immensity and Infinitenesse of place dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you Rom. 8. 9 11. The Spirit of Christ that dwelleth in you Hee lay ouer that whole masse and lumpe whereof the Heauens and Earth was afterwards made Gen. 1. 2. The Spirit of God lay vpon the Waters ouer-spreading it as a Hen doth her Chicken Hee filleth all things with his presence Psal 139. 7. Whither shall I goe from thy Spirit Hath a free and absolute power of working after his owne pleasure 1. Cor. 12. 11. He distributeth his gifts as he will for hee is the very power of God So called Luke 1. 35. The Holy Ghost shall come vpon thee and the power of the most High shall ouer-shaddow thee And for that which e Mat. 12. 14. Matthew saith I will cast out Deuils by the Spirit of God f Luke 11. 20. LVKE hath it If I cast out Deuils by the finger of God Yea he is the giuer of all Power and Vertue Micah 3. 8. But I am filled with Vertue from the Spirit of IEHOVAH with Iudgement and with Power Is of infinite Wisedome and Knowledge euen to fore-tell things to come The g Iohn 16. 14. things that are to come shall hee declare to you saith Christ yea to sound the very bottome of the most secret things of God 1. Cor. 2. 20. The Spirit searcheth the depths of God And all this hee hath from himselfe and of himselfe as most elegantly the h Esay 40. 13 14. Prophet teacheth Who hath instructed the Spirit of IEHOVAH as a man of his counsell taught him with whom hath hee communicated counsell that he might instruct him and teach him the way of Iudgement euen teach him Knowledge and the way of Wisedomes most absolute and perfect Wisedome make knowne vnto him For of Goodnesse what shall I need to speake whose Name it selfe proclaymeth his Holinesse and whose i Gal. 5. 22. 23. fruites are Lenity Kindnesse Goodnesse Faith Meekenesse Temperance and whatsoeuer good is Eternity is also his in that as shall bee shewed anon he is the Creator of all things and therefore must needes be before any thing began Thirdly not onely his proceeding from God but the very Name of Spirit sheweth the Essence and Nature which hee is of For as the spirit of a man must needes be truely of mans nature and is the most formall and essentiall part of man so and much more it must bee thought of the Spirit of God vpon whom no composition falleth This in effect is the Apostles owne Argument 1. Cor. 2. 11. For who of men knoweth the things of man but the spirit of man that is in him So also none knoweth the things of God but the Spirit of God who is in him and of his owne Essence and Nature as the opposition sheweth plainely Fourthly touching the Workes which onely belong to God of the eternall Decrees registred in the Booke of IEHOVAH the Prophet saith His k Esay 38. 16. mouth hath commanded and his Spirit hath collected them Secondly In the Creation of all things he wrought together with the Father and the Sonne Gen. 1. 2. The Spirit of God lay vpon the Waters meaning that as a Bird lying vpon her Egges and couering them vnder her wings doth by a naturall warmth and heate which commeth from her hatch and bring forth her young ones So did the Spirit of God by his liuely power and working frame and fashion the World out of that lumpe of Waters Iob 26. 13. By his Spirit he beautified or beautifully framed the Heauens Esay 40. 1â— Who helpe the Spirit of IEHOVAH meaning in the Creation which he spake of next before Hence it is that Elihu l Iob 33. 4. in the Booke of Iob professeth himselfe to be his Creature and the workmanship of his hands The Spirit of the Mighty God hath made mee and the breath of the Almighty hath put life into mee Thirdly hee gouerneth and administreth the things created Zach. 4. 10. The seuen Eyes or Spirits of IEHOVAH roule vp and downe vpon all the Earth Fourthly He hardeneth the wicked and deliuereth them into a reprobate minde For so the Apostle m Acts 28. 26. noteth it to be the voyce of the Holy Ghost which is said in n Esay 6. 10. ESAY Goe make fat the heart of this people make their eares heauy and cloze vp their eyes Fiftly hee is infinite in variety of gifts 1. Cor. 12. 11. All these things worketh that one and the same Spirit distributing them to euery one a part as he will Iohn 16. 23. When the Spirit of Truth commeth he shall lead you into all Truth Hereupon Iohn in the o Reuel 1. 4. Reuelation termeth him The seuen Spirits of God in regard of the manifold graces which God by him giueth vnto his Church Grace be to you and Peace from him that is and that was and that is to come and from the seuen Spirits which are before his Throne and from Iesuâ— Christ where by the seuen Spirits I make no question the Holy Ghost is meant and not the holy Angels First because these seuen Spirits stand before the Throne are inserted meane betweene the Father and the Sonne the Apostle wisheth Grace and Peace from them they are the Hornes and Eyes of the Lambe yea of his owne very
Nature and being Consubstantiall and Coessentiall things not in the least degree appertayning to the Angels Further let the Text be marked It is p Reuel 5. 5 6. apparant that these seuen Spirits the Hornes and Eyes of the Lambe are noted to be that strength and most absolute and perfect Wisedome whereby this Lyon of the Tribe of Iudah ouercame to open the Booke and the seuen Seales thereof which q Reuel 5. 34. none in Heauen or Earth or vnder the Earth that is no Creature could doe And when all other r Reuel 7. 11. Angels and Å¿ Reuel 4. 10. and 5. 14. Elders are said to fall downe and adore God onely these seuen Spirits doe it not To this I adde Prophecie of ZACHARY t Zach. 3. 9. and 4. 10. That God will put seuen Eyes vpon one Stone vpon CHRIST the Rocke and Foundation of his Church Being I doubt not the selfe-same seuen Eyes that Iohn u Reuel 5. 6. speaketh of which neyther the Phrase will suffer to be spoken of Angels nor they can bee said The ingrauings of that Stone It must needes bee then that the Prophet there meaneth nothing else but that which x Esay 12. 2. Esay saith Vpon him shall rest the Spirit of IEHOVAH the Spirit of Wisedome and Vnderstanding the Spirit of Counsell and Power the Spirit of Knowledge and feare of IEHOVAH that is an infinite store of all gifts and ornaments of the Spirit And that no man may doubt hereof these Spirits that here are called seuen Eyes are before y Reuel 3. 5. called seuen Lampes whereby yet more manifestly it is prooued to bee that one onely Spirit for so doth the Prophet z Zach. 4. 2. Zacharie from whom this place is fetched or rather the Angell to the Prophet precisely expound that Vision After he had shewed vnto him a Candlesticke all of Gold with a Bowle vpon the top of it and his seuen Lampes therein and seuen Pipes to the seuen Lampes which were on the tops thereof and two Oliue Trees ouer it one vpon the right side of the Bowle and the other vpon the left side thereof And being demanded of the Prophet the interpretation of all this First he deliuereth it in grosse This a Zach. 4. 6. is the word of IEHOVAH to ZERVBBABEL not with Power nor with Strength but with my Spirit saith IEHOVAH of Hosts Afterwards b Zach. 4. 14. expounding it piece by piece hee saith in the end The two Oliues are those that continue with the Lord of all the Earth that is which are in Christ and by Christ largely powred vpon his Church as here c Reuel 5. 6. also Christ is said to haue them nay that they be as Hornes and Eyes in his head And this is that which seemeth to haue beene shaddowed in those seuen Candlestickes d Exod. 23. 31. commanded in the Law to be made of one entyre matter to note out the varietie and multiplicitie of Graces proceeding all from one Spirit as the e 1. Cor. 12. 4. Apostle saith There be differences of Graces but the same Spirit neyther let it offend any man as vnworthy of the Maiestie of the Holy Ghost that these seuen Spirits f Reuel 5. 6. are said to be sent forth into all the Earth as if they were Ministers and Attendants vpon the Lambe for both the word sending is g Iohn 15. 26. and 16. 17. many times spoken of the holy Spirit and h Zach. 4. 10. Zacharie hath the phrase of rolling to and fro vpon all the Earth Sixthly he calleth and appointeth to the worke of the Ministery and that by an equall power and as it were a ioynt commission with God Esay 48. 16. IEHOVAH hath sent me and his Spirit Acts 13. 2. In the solemne Assembly at Antioch whilest they were ministring and fasting the Holy Ghost said Separate mee now SAVL and BARNABAS to the worke whereunto I haue called them So saith PAVL Acts 20. 28. Take heed to your selues and to all the Flocke whereof the Holy Ghost hath made you Bishops And this was the warrant that Peter had of his calling to preach vnto the Gentiles Acts 10. 19 20. Whilest hee doubted of the Vision which he saw and made question of it the Spirit said vnto him Behold three men seeke thee arise and get thee downe and goe with them making no question at all for I haue sent them Finally that of the same Apostle is generall i 1. Pet. 1. 22. Not by the will of man was Prophecie heretofore brought but as they were led of the Holy Ghost did the holy men of God speake Seuenthly Regeneration as also Iustification and Sanctification all the sole k Iohn 1. 13. Who are borne not of bloud c. but of God Ro. 8. 33. It is God that iustifieth and proper marke of God come from him Iohn 3. 5. Vnlesse one be borne of Water and of the Spirit he cannot enter into the Kingdome of God Titus 3. 5. He hath saued vs by the Lauer of Regeneration and renewing of the Holy Ghost 1. Cor. 6. 11. And such were some of you but you are washed from them but yee are sanctified but yee are iustified in the Name of the Lord Iesus and by the Spirits of our God Eightly the markes also and steps of his God-head are not obscure First Wee are l Mat. 28. 19. baptized into his Name Secondly Iohn m Reuel 1. 4. 3. prayeth for Grace and Peace from him Thirdly when the Apostles n Acts 15. 28. doe warrant the decree which they made by this Argument it seemed good to the Holy Ghost and vs is it not plaine that they giue him a Diuine authoritie and the supreme Soueraigntie of God himselfe Fourthly How much maketh it for his Godhead that the sinne committed o Mat. 12. 13. against him that is his speciall grace and working can neuer be forgiuen Ninthly playne testimonies of Scripture calling him God The mightie God c. ESAY p Esay 40. 13 18 hauing discoursed of the excellent and incomparable both Power and Wisedome of the Spirit addeth To whom then will you liken the mightie God manifestly calling him the mighty God As Peter q Acts 5. 3. also doth when asking ANANIAS Why Satan had filled his heart to lye against the Spirit of God forth-with hee addeth Thou hast not lyed to men but to God Hither belongeth that vnto the r 1. Cor. 2. 11. Corinthians For who among men knoweth the things of man saue the spirit of man that is in him So also none knoweth the things of God but the Spirit of God Where to make the comparison hold as it ought you must needes say that as the Apostle expresly noteth none to know the things of man but a very man So he meaneth that none know the things of God but hee that is GOD indeed So that this also is a most cleere
his Throne and Kingdome in the dispensation of his great and glorious purposes established before any time In which regard the Psalmist g Psal 78. 69. saith of the Land of Canaan That he founded it for his people the Iewes from euerlasting meaning in his eternall counsell and h Esay 45. 7. ESAY Since I disposed an euerlasting people the Church in the purpose and appointment of God eternally elected And when the Psalmist i Psal 103. 17. cryeth out The kindnesses of IEHOVAH are from euerlasting to euerlasting doth he not euidently point hereat But more cleerely to this purpose serueth that of Paul k Ephes 3. 11 commending the excellency of the Doctrine of the Gospell in the gathering together of the Churches of the Gentiles aswell as Iewes in that it was according to his euerlasting purpose As also l 1. Cor. 2. 7. in another place hee saith of the Wisedome of God lying hid in the Mystery of the Gospell that God had fore-ordayned it before the World And of Christ Peter m 1. Pet. 1. 20. saith that he was fore-appointed before the foundation of the World was layd The truth hereof not onely shineth forth in these and other great and high points of our Faith and namely of Election and Reprobation which come hereafter to be considered but reacheth farther and hath a place in all So n Psal 193. 15. 16. Dauid speaketh of his conception an ordinary course of nature When I was secretly framed and as it were curiously wrought and wouen together thine eyes did see my very lumpe what time they were fashioned yea euen then when none of them was extant that is from euerlasting And the saying of Iames o Acts 15. 18. hath no exception All the workes of God are knowne to him from Eternitie In this Argument I finde that the Prophet Esay from whom the Apostles p 2. Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter and Iude seeme q Iude verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue taken it delighteth himselfe much to set out the Eternitie of Gods Decrees by the Phrase of Long r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agoe In the two and twentieth Å¿ Esay 22. 5 8 11. Chapter Thou diddest looke in that day when the enemie did besiege you to the Armour of the Forrest House c. But ye looke â—â—ot to the Authour of it nor had respect to him that framed it long agoe Chap. 25. The t Esay 25. 1. counsels long agoe eternally decreed and in their time prophesied and made knowne to the Church are Faith and Truth And so himselfe doth in another u Esay 37. 26. place expound it to import as much as from all Eternitie Secondly The cause why all things are so decreed is not the knowledge or fore-knowledge of God but his absolute will and pleasure for causes resting onely in himselfe although vnknowne to vs yet most iust and holy Ephes 1. 11. Hee worketh all things after the counsell of his will Thirdly The generalitie in that hee hath decreed all things and all the meanes and circumstances of euery thing Acts 15. 18. All the workes of God are knowne to him that is purposed and decreed of him from Eternitie So that whatsoeuer experience sheweth or the Word of God confirmeth to come to passe in Heauen or in Earth or in the lowest Hell both the confounding of the wicked the Saluation of the Elect and the things that pertayne to the businesse and affaires of this life the same are all eternally decreed of God and that for his owne good pleasure onely the x Ephes 11. 1. Apostle bearing witnesse That hee worketh all things after the counsell of his will CHAP. III. Of Creation IN the Creation which is the second thing The workes of God are the execution of his purpose And are Creation and Prouidence Creation is his making all things wherein his Kingdome standeth I obserue fiue things which the Story of the Creation penned by Moses in the first and second Chapters of Genesis doth offer vnto vs. First The things which God made All things without exception and in saying all things it is manifest that we leaue nothing vncreated excepting onely him that did create them no not the Angels themselues the most glorious and super-excellent Creatures of God of whoÌ„ albeit Moses maketh no mention in expresse termes no more then of their fall specifying onely the visible workes of God in respect of the people to whom he wrote yet the Holy Ghost else-where concealeth not their Creation for when the Psalmist had exhorted the Angels and Host of Heauen the Sunne the Moone the Starres the Heauen of Heauens to prayse the Lord hee addeth a reason common to them all Let a Psal 148. 2 3 4 5. them prayse the Name of IEHOVAH for he commanded and they were created But most manifest is that of PAVL Col. 1. 16. By him were all things created which are in Heauen and vpon the Earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers By which words it is most certaine he vnderstands the Angels This all things you may not vnfitly deuide into b 1. Cor. 4. 9. reasonable Creatures Angels and Men and the World of them both whereto aptly serueth the place of the Colossians before and Moses in the very first words of his Story hath so deuided it In c Gen. 1. 12. the beginning God made Heauen and Earth that is both the vtmost compasse of this vniuersal World together with the Spirits and Angels that inhabit it and that Chaos or first lumpe and matter whereout the Earth and Heauen as we call Heauen and all heauenly and earthly bodies were made Moses therefore as Paul in that place maketh a most perfect diuision of all the whole frame of Gods Creation sundring it into two Heauen and Earth The Ayre it selfe the Sunne the Moone the Planets and whatsoeuer in that whole Chapter is spoken of seemeth to be comprehended vnder the name of Earth For so hee doth proceed resuming the latter member And touching the Earth it was vnshapen c. By Heauen is meant the place of blessed Spirits and the Angels inhabiters and dwellers in it All which appeareth further in the next Chapter Thus d Gen. 2. 1. were the Heauen and the Earth perfited and all the Host of them that is whatsoeuer is within the compasse of the highest Heauens vnto the very bottome and Center of the lowest Earth things visible and inuisible Angels or whatsoeuer else wherewith the Heauen and Earth are beautifully adorned The World of these two Creatures is either the vnseene World Heauen and Hell or the World visible and subiect to our eyes which Moses in one word termeth Earth But a better and more apt diuision to this purpose may bee made to say it is eyther the naturall place and World for these two Creatures Heauen for the one
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
vnto all vnrighteousnesse in stead of happinesse the wrath of God and all the euill that commeth of it contrary to the former coniunction and communion with him of the Creature a sinfull and damnable estate Contrarie through-out and in all the parts one to the holinesse the other to the happinesse before described Sinfull both in blindnesse of minde or darknesse of vnderstanding and in a totall corruption of the whole man and of all the strength of nature to the working of all vnrighteousnesse Damnable and wretched in the wrath of God and all the euill that commeth of it Separation from his presence Slauerie to sinne and Satan Weaknesse and Infirmitie Shame Ignorance and such like But all these things wee shall more particularly set forth hereafter CHAP. XVI Of the fall of Angels WE are now to speake of the fall of these This couenant both Angels and men in our first Parents Adam Eue kept for a time But left vnto themselues they quickly fell away two creatures who were not able to weld so great a happinesse as they were created in for many of the Angels and all men in Adam and Eue the roote of Mankind did miserably fall away sinning against God as of the Angels it appeareth Iohn 8. 44. He the o Iohn 8. 44. Deuill was a Man-slayer from the beginning and abode not in the truth p 2. Pet. â— 4. 2. Pet. 2 4. For if God spared not the Angels that sinned q Iude verse 6. Iude ver 6. The Angels also that kept not their first estate but left their owne dwelling he hath reserued in chaines c. And of the fall of man the Storie is set downe Gen. 3. For albeit they were created holy yet being Creatures consequently they were of a changeable disposition and therefore subiect to temptations and to bee ouercome of them if they were not vpholden by the supernatural grace of God which neither in Iustice he needed nor in his wisdom goodnes saw it fit to do disposing of their fall for the better setting forth of his glory The reason that actually they fell was For that they were left vnto themselues whereby it came to passe that in their owne free will and of their voluntarie choice they leaned vnto euill albeit by the integritie of their nature they were able to haue kept themselues vpright As the Apostle r Iames 1. 13. doth pronounce that God tempteth no man but euery one is tempted being drawne away and entised by his owne lusts And Eccles 7. 29. God made all men righteous but they themselues haue sought many Inuentions other then according to right And this was neither by chance God not knowing of it nor by a bare and idle permission or against his will but rather according to the counsell of his owne will Ephes 1. All Å¿ Acts 15. 18. whose workes are knowne vnto him from all eternitie but yet without approbation of the sinne The time when they fell was anon after the Creation but how long after the Scripture saith nothing howbeit till the sixt Day was passed it seemeth they continued in their first integritie For t Gen. 1. 31. then God saw all that hee had made and it was exceeding good Beside touching man the Commandement for the Sabbath was giuen to him in Paradise after the sixt Day So the Story u Gen. 2. 2 3. telleth vs When God had perfected his Worke that he had made the seuenth Day he rested and blessed the seuenth Day and sanctified it because in it he had rested from all his worke The fourth Commandement hath it a little playner In sixe dayes IEHOVAH made Heauen and Earth the Sea and all that is in them and rested the seuenth Day therefore IEHOVAH blessed the Sabbath Day and hallowed it By his owne example enioyning on that Day a perpetuall Rest to vs wherefore the three first Verses of the second Chapter of Genesis as it seemeth should not be deuided from the former Chapter that contayne a Iournall of the first seuen dayes which being finished Moses taketh vp a new Prooeme to beginne a new narration The fall now and punishment that came of it is to be considered in each of these Creatures distinctly and apart In the fall of Angels these things are remarkable First They were the first that fell whereupon the First of the Angels Deuill is called the first founder of sinne Iohn 8. 44. Secondly Their speciall sinne what it was appeareth not so euidently in the Scripture IVDE saith They left their owne habitation And PETER that they sinned Our SAVIOVR that they continued not in the truth meaning the first integrity wherein God had set them which is all the Scripture in expresse termes and proper deliuereth of their fall As for the place of Esay a Isay 14. 12 it is but a wresting to apply it vnto the fall of Lucifer the Prophet speaking of Belteshatzer the king who shined once as the glorious morning starre Howbeit by that which is written 1. Timo. 3. 6. b 1. Tim. 3. 6. Lest being puffed vp hee fall into the condemnation of the Deuill we may safely gather that pride was either the sinne it selfe or mixed with it in that by their wisdome and vnderstanding discerning of a more excellent condition then their owne they both in Iudgement approoued and in will affected and desired to haue the same for thereunto afterwards they tempted man Wherefore the fall of Angels was more grieuous then the fall of man in as much as hauing a more excellent measure of holinesse they were more able to resist and fell without temptation and therefore were the sole instruments of their owne fall not that God had no stroke therein who moderating all things that come to passe Some only fel but a great multitude in the world in so great an action as this could not but haue some hand disposing of it to the manifestation of his owne glorie but because they fell without any outward temptation saue onely such as their owne thoughts did More then 12. Legions suggest vnto them there being none but God to Dan. 7. 10. Ten thousand thousands tempt them who c Iam. 1. 13. as he cannot be tempted of euill so himselfe tempteth none Thirdly That not all the Angells fell but some certaine Heb. 12. 23. Infinite thousands ones onely as may appeare by all the places of Scripture mentioning their fall Fourthly The number of them which sinned which was exceeding great for a whole Legion of deuils is mentioned d Luk. 8. 30. Luk. 8. 30. but the certaine number is no where expressed in the Scriptures nor whether more did stand or fall albeit the number of the holy Angels doe farre e Matt. 26. 53. exceede the greatest number of Deuils that is f Which is one Legion onely Luk. 8. 30. One the Scripture nameth him Satan or the Deuill the chiefest Ring-leader of
consider three things First The guilt of sinne whereof the q Rom. 3. 9. Apostle witnesseth that all the World is subiect to the iust punishment of God And againe r Heb. 2. 15. that all men naturally and in themselues considered out of Christ are subiect vnto bondage Secondly As before whilest they stood in their integritie inioying the comfort of a good conscience they had peace and quietnesse of minde so man had no sooner falne but feare and terrour came vpon him As wee see in Adam Gen. 3. 10. I heard thy voyce and was afraid And as it may be seene in all the sonnes of Adam who in respect of sinne Å¿ Heb. 2. 15. are in a perpetuall feare of death all their life long Wherefore the t Rom. 8. 15. Apostle noteth it the generall condition of all Mankinde before they be renewed to be possessed with the spirit of bondage vnto feare The fruit whereof is the drawing vs from God and to make vs flye from him as from our Enemie as Adam u Gen. 3. 8. fled from the presence of God and hid himselfe among the Trees of the Garden Thirdly The particularities of this cursed miserable estate which all the sonnes of Adam doe welter and lye in all their life are manifold and of diuers kindes comprehending x Deut. 28. 61 and 29. 20. all the plagues and punishments that may be thought of written not written but the chiefe and principall of euery sort as they lye in order opposite to the happie and blessed estate before described are these that follow First The wrath of God for so the Holy Ghost saith y Iohn 3. 36. He that beleeueth not the Sonne the wrath of God now abideth vpon him But this is not the full cup of his wrath So farre that all things not blessings onely but his very graces turne to their ruine the dregges whereof the wicked shall drinke hereafter for that no man can indure and liue but qualified and mixed that it breaketh out yet no further then this to turne all things to their ruine not onely outward blessings wherein God lifteth them vp that hee may with a greater force cast them downe but euen the good graces of God and gifts of his holy Spirit which all through their owne fault worke vnto their euill Christ is to them a Rocke z 1. Pet. 2. 7. of offence and set a Luke 2. 34. for a stumbling blocke all b Esay 28. 13. the wholesome instructions which he vseth his chastisements and corrections to reclayme them by their wickednesse are to make them fall to bee snared and in trapped the c 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them the d Ro. 2. 4 5 c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart And this is contrarie to that loue wherewith God before imbraced man Secondly Separation from the fellowship of God as 2. Separation from his presence Adam was cast out of Paradise the visible testimonie of his presence In regard whereof the Apostle e Ephes 4. 18. saith We are estranged from the life of God are f Ephes 2. 19. strangers and forainers and g Ephes 2. 17. farre off from him Thirdly Losse of our soueraigntie and consequently 3. Losse of our former soueraigntie and consequently of our power insomuch as both the creatures are become our enemies of the power wee had to rule and to command In so much as the Creatures that before were subiect to vs shaking off the yoke of their obedience are through Adams fall armed to our destruction the wilde beasts of the field readie to deuoure vs and all the creatures to rise vp against vs. Wherefore the h Iob 5. 22 23. Holy Ghost noteth it a fruit of our reconciliation vnto God Not to bee afraid of the beasts of the Earth but to bee in league with the stones of the field and to haue the beasts of the field in peace as being otherwise at warre and at defiance with vs. More then that a thing most opposite to our former and we Slaues to Satan soueraigntie and dominion Satan himselfe the most vilest and most basest of Gods Creatures and the same our vtter Enemie is become our Lord and Master insomuch as hee ruleth and raigneth ouer vs after his owne pleasure haleth and pulleth vs which way it pleaseth him and holdeth vs fast bound as it were in chaines to doe his will being therefore called The i 2. Cor. 4. 4. God of this World that blindeth the mindes of the vnfaithfull the Prince k Iohn 12. 31. and 16. 1â— of this World the l Ephes 2. 2. spirit that worketh effectually in the children of disobedience in m 2. Tim. 2. 26. whose snares wee are and holden captiues of him Whereupon the Apostle saith that by the ministerie of the Gospell Wee n Col. 1. 13. are deliuered out of the power of darknesse and freed o Heb. 2. 15. by Christ from the bondage which through feare of death wee were all our life subiect to And hereof it followeth that the Reprobate hauing beside the sinfulnesse of their nature the Deuill by whose swindge and sway they are wholy led so readie to kindle the coles and to blow the fire of their owne corruption can doe nothing else but sinne Fourthly A heape and multitude of all manner of euill 4. All kind of calamities and calamities of all sorts which the Holy Ghost p Deut. 28. Deut. 28. doth reckon vp as fruits of sinne first in body to be q Verse 25. smitten before the enemies r 25 48. captiuity seruing of the enemie in famine and in thirst in nakednes and want of all things in Å¿ 50. great disgrace and to be t 64. dispersed and scattered into the furthest parts of the earth In mind a u 65 66 67. trembling and heauie heart In the morning to say I would it were euening To bee x 28 29. smitten with madnesse and with blindnesse and with astonishment that they shall grope at noone day as a blind man gropeth in darknesse Then foraine in our possessions first wife and children and then in our goods A y 30. wife shall bee espoused and another shall lye with her sonnes z 32. and daughters giuen vnto a strange people and goe a 41. into captiuitie Touching goods in the Land first and the fruits thereof to b 30. build a house and another to dwell in it to plant the Vineyard and another to eate the fruit the c 23. Heauens to bee brasse that no rayne shall fall and thereby the Land to bee Iron that no fruit shall grow the seed d 38. that shall sowe the ground to bee consumed by the Locust the e 39. Vineyard by the Worme all the f 42. Trees and
giuen to all Christians alike for that all of vs communicate with the Priesthood of Christ and are Priests to God to Å¿ 1. Pet 2. 5. Reuel 1. 6. offer spirituall Sacrifices First our selues as Paul saith Ro. 12. 1 in the deniall of our owne lusts then the Sacrifice of Prayer and Thankesgiuing Almes and other Christian The parts are Oblation and Intercession Oblation is the offering vp of himselfe for them It standeth first in the sanctification of his humane Nature and Righteousnes then in his suffrings with the glories that did follow The sanctification of his humane Nature is the consecrating of it in all holinesse from the very first moment of his conception duties whereof the Apostle speaketh Heb. 13. 15 c. In the parts of his Priesthood we put first the offering of himselfe to God his Father for vs I say for vs because Christ is to bee considered not as one priuate man but as a publike person representing all men that are to come to life eternall as Adam did all his Posteritie for so the Apostle doth compare them Rom. 5. 14. From the vertue of this Oblation coÌ„meth the full matter of our peace with God In it we are to consider foure principall heads whereunto all may be referred first is the sanctification of his humane nature to be a fit instrument to worke our reconciliation vnto God wherein two things are comprehended First That the Man-hood or humane Nature by the wonderfull worke of the Holy Ghost was sanctified in the Virgins wombe from all kind of sinfulnesse and indued with an habit of most perfect Sanctimonie and Holinesse in the verie first minute and moment of his conception In which regard the t Luke 1. 35. Angell vnto Marie calleth him That holy thing that shall be borne of thee c. wherein he differeth from all the sonnes of Adam as well as he doth in the manner of his conception Secondly It was made a fit instrument for the whole for the worke of the Mediation worke of the Mediation that is to say not onely for his owne performance of the Priestly Offices but both for our incorporating into himselfe and for the quickening and giuing of Life and Righteousnesse and all good things to those that are incorporate and that by the power of his God-head sanctifying the Man-hood as hee saith Iohn 17. 19. For their sake doe I sanctifie my selfe It is not therefore the God-head onely that quickeneth vs but the humanitie also as an instrument or Conduit whereby he doth it And this is that our Sauiour saith Iohn 5. 26. As the Father hath life in himselfe As if he should haue said With God indeed is the fountaine of Life and Grace and all good things but that which is locked vp and buried in his vnaccessible Light hee hath powred vpon the Sonne manifested in the flesh that from him as from the Head it might flow to euerie member of the Church yea hither driueth the whole tenour of his disputation Iohn 6. 53 57 63. concerning the true cause of our eternall Happinesse After hee had said Vnlesse yee eate the flesh of the Sonne of man and drinke his bloud you haue no life in you hee addeth As I liue by the Father so he that eateth mee hee also shall liue by mee And anon It is the Spirit that quickeneth the flesh profiteth nothing When hee saith himselfe meaning his Man-hood which was it onely which the Iewes beheld in Christ liueth by the Father that is the God-head dwelling in him which for the Iewes sake hee vttereth vnder the name of his Father rather then of himselfe he sheweth the fountaine of his Life that is of his quickening power to be that essentiall vnion of the God-head to his humane Nature in regard whereof the Father was 〈…〉 lled before The Liuing Father Againe where hee 〈◊〉 The flesh profiteth nothing and yet had said before 〈◊〉 ye eate the flesh of the Sonne of man and drinke his bloud ye haue no life in you he distinguisheth two things most manifestly First that his humane Nature whether you consider the essence of his Soule or Bodie or any created vertue or qualitie inherent hath not of it selfe any quickening vertue in it which is onely proper to his God-head then that the same is neuerthelesse not vnprofitable but a most necessarie instrument which being first it selfe quickened by the God-head whereunto it is personally knit doth from the God-head powre life into as many as by faith are vnited to him without whose flesh the Spirit neuer quickeneth no more then the soule maketh a man to vnderstand but by the braine Therefore is the Man-hood aptly compared to a Fountaine which sendeth forth most sweet and comfortable streames of water of life vnto all his members and the Deitie to the Well-head or to a Spring that ministreth continually vnto this Fountaine The second head is the performing of thorow Righteousnesse The Righteousnesse of Christ is his performing of the most excellent measure of obedience to the Law of God that can possibly fall into any Creature and being the Righteousnes of him who is both God and Man consequently it meriteth a like supreme measure of Blessednesse for vs being in all his Actions supernaturally vpholden from all possibilitie of sinning and performing the most exact and perfect obedience of the Law Iohn 8. 29. I doe alwayes the things that are pleasing to my Father Supernaturall I say because being a true Man and hauing all the infirmities of the sonnes of men sinne onely excepted he was as all other in his owne Nature subiect to temptation and of a mutable disposition to imbrace euill as Adam did if it had beene possible for the God-head to the which hee was personally vnited to haue left him In this part I consider the measure First of his Righteousnesse and then of the Blessednesse which hee merited both of them in the highest most supreme excellencie that can bee more then I say not men but all the Angels of heauen are capable of being the righteousnâ—â— of him which is both God and Man therefore 〈◊〉 The u 1. Cor. 4. 21. Righteousnesse of God which notwithstanding as a qualitie inherent to the humane Nature of Christ is to be distinguished from that essentiall Righteousnesse of his that he hath as God which is the verie God-head To the third head are to be referred the sufferings of Suffering one principall part of that obedience is Christ a principall part of his obedience as hee tooke vpon him the Office of Mediator but in nature and consideration of the Doctrine to be distinguished from the former And herein especially standeth that offering of himselfe vp to God his Father for vs. As the Apostle The abomination of the Popish Masse wherein the Priest offereth vp Christ euery day vnto his Father testifieth Hebrewes 9. 14. How much more shall the bloud of CHRIST who by his
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
for they dranke of the Spirituall Rocke following them and the Rocke was Christ The difference onely is First In the outward Signes Secondly In that the Sacraments of the Old Testament were signes of c Heb. 10. 1. future good things which Christ should performe ours are signes and remembrances of good things alreadie done and performed by him The Ministers of the New Testament were first Apostles The Ministers of the New Testament were Apostles inspired by whose Ministery were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. inspired of Christ as is afore-said by whose Ministerie were written the Bookes of the New Testament then Prophets Euangelists Pastors Teachers c. These fiue you haue so reckoned vp Ephes 4. CHAP. VII Of that which the Scripture by excellencie termeth The Kingdome and of the Church of Gods Elect. OF the three great Armes or Branches of Hitherto of Christs Propheticall Office That which the Scripture by excellencie termeth The Kingdome is to the Church of Beleeuers It standeth in an effectuall Calling and the ruit that commeth from it An effectuall Calling whereby hee draweth as many as are elect to beleeue in him Christs Kingdome two haue beene alreadie opened His generall Gouernment of the World whereby hee swayeth all things and the fauours which in the Largesse and Royaltie of his Propheticall Office he bestoweth vpon the Church in generall the bad among them aswell as the good all sworne vnto him and called by his name and all for the Elects sake being so many steps and stayres to leade those whom God hath chosen to farre more eminent and surpassing Graces now to bee spoken of in this third part which the Scripture is wont to call by way of excellencie d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdome e Rom. 14. 17. The Kingdome of God or f Col. 1. 13. The Kingdome of his Sonne and g Mat. 13. 44 45. The Kingdome of Heauen For though the same as wee haue shewed bee specially spoken of the Raigne of the Messiah when hee came into the World yet for the truth and substance it holdeth in all times from the beginning that being Citizens of that Kingdome we haue as it were a Heauen here on Earth and Heauen indeed hereafter for in it are all the glorious things which God communicateth with his people Wee beginne with that excellent and precious gift of Faith the sauing Knowledge of GODS Elect Which standeth in the imbracing and laying hold on Christ the highest step of Grace that in this life is possible to bee attayned whither the Reprobate neuer can ascend Also it is the life soule of the true Church on Earth as Profession is outward for the proofe whereof I refer you further to that which is spoken there wherefore the number or h Ephes 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family as Paul speaketh of Gods Elect effectually called to the knowledge and participation of Christ makes the whole companie of those that belong vnto him and are indeed and truly his which therefore by excellencie is wont to be called i Ephes 1. 22. 5. 23 32. Col. 1. 18 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. The Church or as we vse to speake and as the Symbole of the Apostles hath it The holy Catholike Church wherein these qualities come to be obserued First The Church is but one whether they bee on Earth drawne by the Word of Christ and the Grace of his holy Spirit to beleeue in him or in Heauen there enioying his blessed presence so the Apostle doth k Col. 1. 20. Ephes 3. 15. many times deuide it they make all but l Ephes 1. 10 23 Col. 1. 18. one bodie whereof Christ is the Head Secondly Catholike or Vniuersall The Papists ridiculous to call the Romane Church which if it were admitted a true Church is but a particular Church by the name of the Catholke Church it may be called hauing regard both to persons places and times Persons as comprehending all GODS Elect who in their time are all gathered into the bosome of this Church Wherefore Gal. 4. 26. the Catholike Church Ierusalem which is aboue is said to be the mother of all In regard of place because it is not tyed to any Region or Countrey in particular but scattered throughout the World For the times In all Ages of the World God hath euer some that are his indeed members of the true Church through faith in him Thirdly The true Church is called holy because they are indeed and truly the sanctified members of Christ regenerate and borne againe in whom he dwelleth and raigneth by his Spirit being washed iustified sanctified through him and hereafter for euer glorified So as out of this Church there is no Saluation for there is no Faith no Christ but there and hereof the m 1. Pet. 3. 20 21. Arke was a Figure wherein all that were not perished Fourthly The true Church whilest it remayneth here on Earth is inuisible because their Faith which onely maketh them members of the Church cannot be known or seene of any but of those that do receiue it And if the true Catholike Church might bee seene then were it no Article of our Faith to beleeue it Howbeit at the last Day they shall be all seene To speake of Faith which maketh men members of the true Church Properly it is a vertue and holy qualitie of the Minde and Will powred into vs by the Holy Ghost for the knowing and apprehending of Christ But as the Scriptures take it and Diuines commonly define it by the worke of Faith it is a knowledge and apprehension of Christ now absent with all his benefits offered in the Word to bee ones owne Howbeit in so great a matter to vse somwhat a more large description and in one view to lay forth whatsoeuer is necessarie to bee knowne of Faith Faith proper to Gods Elect for I meddle not here with Historicall Faith which n 1. Iames 2. 19 Iames calleth the faith of Deuils nor with o Mat. 13. 21. temporarie Faith or the Faith of p 1. Cor. 13. 2. working Miracles these are but in name onely and abuse of speech or if properly Faith yet not sauing Faith but true and sauing Faith is a speciall gift and grace of God wrought in our hearts by the Holy Ghost and that ordinarily by the preaching of the Gospell nourished by the Word and Sacraments Ioyned it is with Knowledge not a generall or confused knowledge but the sauing knowledge of Gods Children that apprendeth Christ and applyeth him to euery true Beleeuer But apprehending Christ absent in his Word it is mixed with much weaknesse and vnbeliefe yet still holdeth fast and letteth not goe the hold but continually groweth till wee come to see Christ in his Glorie and therefore is perpetually waited vpon by Hope the sure Anchor of our soules Now
that the preaching of Christ is the power of God vnto saluation to euery one that beleeueth And IAMES u Iames 1. 18. Because he would hee begat vs by the Word of Truth for this cause hee calleth x Iames 1. 21. it The ingraffed Word because by the Ministerie thereof God changeth vs anew and the Scripture y Mat. 13. 4. elsewhere compareth it to seed that as no Haruest can be without sowing of the Ground nor no Generation without the seed of our fleshly Parents no more z Mat. 13. 23. can any Faith without hearing of the Word nor any Regeneration without the Seed of the Word of God 1. Pet. 1. 23 24. Being borne againe not of corruptible seed but of incorruptible That is the Word of God who liueth and abideth for euer which maketh much to commend the excellencie and necessitie of GODS holy Ordinance of Preaching Not that preaching hath this fruit and effect by any naturall vertue or power that is in it but by the a Rom. 10. 17. Ordinance and Blessing of God who vseth to hide and conceale his owne supernaturall worke in our conuersion as it is the Glorie of God to hide his counsell Prouerbs 25. 2. Neither in saying so do we tye God vnto the meanes as though without Preaching it could not bee wrought at all for as in the things of nature he is not tyed vnto the meanes being himselfe the Lord of nature no more must we iudge him in this worke aboue nature wherein hee taketh glorie to himselfe to deale how and which way he will in an extraordinarie sort Sometimes in respect of the times sometimes in respect of the persons In the ruinous estate of the CHVRCH when there wanteth a set and stablished forme of gouernment it pleaseth him many times to blesse the very sound of the Word though it bee but read or talked of and sometimes other meanes so farre as to make it effectuall for the planting of faith in the heart as Iohn 4. 39. many of the Samaritanes were brought to beleeue in Christ onely vpon the womans wordes which bare record of him And the b Rom. 10. 18. Apostle to the Romanes sheweth that all the World was without excuse to pretend that they had not heard seeing the sound of the Apostles Doctrine was gone abroad into all the Earth The Wise-men also Mat. 2. were led by a Starre as it were by the hand vnto the true knowledge of Christ And Reuel 12. 6. it is said that the woman which fled into the Wildernesse had a place prepared of God that they should feed her there a thousand two hundred and threescore dayes Of the extraordinarie worke in respect of the persons we haue an example in the course which it pleaseth him to take with Infants that are not come to yeeres of discretion and vnderstanding as also with men of age which haue not capacitie bee it naturall fooles madde men or deafe-borne in whom the Spirit of God worketh immediately without this outward Ministerie To the faithfull this prerogatiue doth belong that wherefore with these God maketh indeed his Couenant God not onely offereth but maketh with them his Couenant In the Scripture it is called A striking smiting or as the word doth signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cutting off a Couenant The phrase seemeth to bee taken from the custome of old-time in making of solemne Couenants which was to cut a beast in twaine and to passe betweene the parts of it Gen. 15. 17 18. Ier. 34. 18 19. The qualities or adioynts of Faith are three First Apprehending Christ now absent onely in his By vertue whereof our Faith albeit apprehending Christ absent it apprehend him weakly Word and Sacraments the knowledge and apprehension must needs be feeble and weake Wherein notwithstanding there are distinct degrees neither are the faithfull that lay hold on Christ endued all with the like measure of Faith for there is a weake and a slender hold as it were by the fingers end there is a strong and a fast hold as it were with the whole hand The first of these is called d Mat. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Faith and e Mat. 17. 20. Faith as much as a graine of Mustard Seed But how weake soeuer the Lord accepteth it and promiseth not to quench so much as the f Esay 42. 3. smoking Flax yea hee accepteth the verie desire to beleeue which is the beginning and least step of Faith for faith it selfe And this kinde of Faith is to be seene in the father g Mat. 9. 24. of the childe that cryed with teares I beleeue Lord helpe my vnbeliefe The other by a Metaphore taken from a Ship that commeth into the Hauen with ful Sayles is called Plerophoria or a full assurance whereof we haue h R◠4. 20 21. Abraham for an Example Who was not weake through vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that what he had promised he was able also to do Our faith being weake is through the gracious operation yet confirmed by the Word Sacraments Prayer and other holy meanes of the same Spirit that first wrought it strengthened and supported by the Word and Sacraments which are the nourishing and preseruing causes that so long as heere we liue wee haue a continuall need of the Ministerie and all other holy meanes Whereupon Paul bidding the Thessalonians i 1 Thess 5. 19 20. not to quench the Spirit immediately addeth Despise not Prophecies Another thing proper vnto Faith is this that where it neuer letteth goe the hold all other Gifts and Graces of the Spirit if they haue not Faith which is the Roote may wither and come to nothing this neuer can bee lost but groweth to the end Wherefore out of this one Roote two branches as it were doe spring And because they are both worthie of speciall consideration it shall not be amisse distinctly to speake of them One which is the second qualitie of Faith that he which once hath this Faith is sure to haue it still So saith our Sauiour Christ Luke 22. 31. in the person of Peter giuing a perpetuall comfort to all that are his I haue prayed for thee that thy Faith should not faile In another place hee saith k Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Agreeable whereunto is that of IOHN l 1. Iohn 2. 19. They went out from among vs but they were not of vs for if they had beene of vs they would haue abidden with vs. For this is that sweete and euerlasting promise that God hath made vnto his Church m Ier. 32. 39 40 I will not put my feare into their hearts that they shall neuer depart away from mee all the dayes of their life And excellent to this purpose is the speech of
doth attribute to the vertue of his Resurrection whereat because the Glorie of his Kingdome did actually beginne though the efficacie thereof were euer since the fall of Adam it selfe obtayneth the name of the Kingdome m Mat. 16. 28. of the Sonne of Man being the ground-worke and foundation of our n 1. Pet. 1. 3. Regeneration o Rom. 4. 24. Iustification p Rom. 6. ◠5. Sanctification and q 1. Cor. 15 20. 1. Thess 4. 14. rising from the dead yea and of the r 1. Pet. 3. 21. The day of his rising sauing of our soules as in the particulars hereafter shall be seene A worthy fruit indeed of our Sauiours Resurrection and no doubt I may truely say a greater and a more noble worke then the first Creation whereupon the Day wherein hee arose and renewed the World againe being the ſ Mat. 28. 1. Marke 16. 9. Luke 24. 1. Iohn 20. 1. first day of the Creation which the Scripture is wont to call The first day of the weeke because it beganne next after the Iewes Sabbath is in perpetuall memorie of that benefit become the Day which wee Christians doe keepe holy the Day being changed but not a Day of rest abolished And that the Day was so changed is easie to be proued which was the first day of the Creation is an euerlasting remembrance of that benefit come in the place of the Sabbath out of the Scriptures for first on this Day the Apostles t Iohn 2. 19 26. Acts 2. 1. kept their solemne Assemblies and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation-meetings on this Day they came together to x Acts 16 13. Praier y Acts 20. 7. preaching of the Word breaking of bread c. on this Day were z 1. Cor. 16. 2. collections and gatherings for the poore And * Reuel 1. 10. Iohn on this Day gaue himselfe in a speciall manner to spirituall Meditations Paul a Acts 20. ◠7. likewise hauing election of seuen whole daies wherein he abode at Troas made onely choice of this Secondly Our Sauiour Christ himselfe gaue testimonie to this Day gracing it with his b Marke 16. 1◠Luke 24. 21. Iohn 20. 19 26. apparitions c Acts 2. 1. distributions of the Holy Ghost c. For the d Leu. 23. 15 16 Feast of Pentecost fell alwaies vpon this first Day of the weeke But you will say We reade no where of any Commandement giuen for such an alteration Neither is it necessary the constant practice of Christ and his Apostles and of the Churches then generally without exception is a rule to binde all Ages in perpetuitie seeing the Apostles did nothing of their owne heads but as they were taught of Christ during those fortie daies that he abode with them after his Resurrection And yet if a Commandement were needfull is not that an expresse Commandement 1. Cor. 16. 2. Touching the gathering for the Saints as I haue appointed in the Churches of Galatia so also doe yee Euery first Day of the weeke let euery one lay aside c. which is a speciall dutie of the Sabbath Day I verily thinke the Psalmist so long before pointed at it when he saith e Psal 118. 24. This same Day wherein Christ the Stone which the builders refused is by his rising from the dead become the head of the corner f Psal 102. 19. Prince of a new created people and Lord of the g Heb. 2. 5. c. World to come IEHOVAH hath made that is to say magnified and made famous to be celebrated with Prayses Thankes giuings in his Church for euer As the word made is taken 1. Sam. 12. 6. Esay 43. 7. and in diuers other places And what maruell though the Day suffered a change when the whole World it selfe was changed This besides the change of the Day it selfe brought and with it two other notable changes also First Of the name from the Sabbath to bee called called the Lords Day by a greater and more honourable Title h Reuel 1. 10. The Lords Day consecrated to his Seruice So as the very name is become a Badge of our Christian and holy Profession seuering vs from Iewes Turkes and other Enemies to the Name of Christ Neither shall you finde in all the New Testament that the Day which the Churches celebrate was at any time after Christs Ascension called The Sabbath Day Secondly In that it beginneth not on the Euening of beginning when he arose and began to renew the World the Day before as the Iewish Sabbaths did but at the dawning of the Day when i Marke 16. 9. Iohn 20. 1. our Sauiour beganne the worke of his Resurrection Now that the Day which wee are to sanctifie beginneth at that time is made good by the practice of Saint Paul who tarrying at Troas seuen whole dayes preached vpon this Day and continue in his Sermon vnto midnight spent the rest of the night in holy conference vnto the dawning of the day and then departed Act. 20. 7 11. Proceed wee now to the rest that followeth concerning This great worke hath two parts Regeneration and Saluation the excellencie of Christs Kingdom The beginning whe 〈…〉 Regeneration by his Spirit the fruits or qualities whereunto we are regenerate Wisdome Righteousnesse and Sanctification The end and accomplishment Happinesse and Immortalitie for so our Sauiour teacheth Iohn 3. 3 5. Vnlesse a man bee borne againe hee cannot see or enter into the Kingdome of God Regeneration being first and the ground-worke of Regeneration is the rest we are to see what Regeneration is I define it to bee our spirituall incorporating into Christ betweene which and the worke of Sanctification the difference lyeth plaine for as Creation is distinguished from the qualities wherein men were created so is this Now Creation from the qualities whereunto wee are regenerate And as Generation is one thing and the corruption that Parents beget vs in another so is our New birth one thing and the Holinesse or Sanctification which we haue thereby another This appeareth manifestly 1. Iohn 5. 8. where Spirit Water Bloud that is to say Regeneration Iustification Sanctification are distinguished And 1. Iohn 3. 1 2 3. where purifying of our selues is made an effect of being the sonnes of God So our Sauiour saith Iohn 3. 6. That which is borne of the Spirit whereby he meaneth our part regenerate is Spirit that is to say wholy spirituall holy and sanctified As that which is borne of the flesh meaning all of vs by fleshly Generation is flesh that is to say carnall in euery part and in all the powers both of bodie and soule impure and vncleane and subiect to the wrath of God Peter also when he saith a 1. Pet. 1. 22 23. Hauing your soules purified by obeying of the Truth through the Spirit vnto brotherly loue without hypocrisie from a pure heart loue one
the Sonne of man and drinke his bloud ye shall haue no life in you for without an Vnion with Christ there can bee no true partaking of his gifts vnto Saluation no more then a woman can be partaker of the riches and honour of some great man except shee be ioyned with him in Marriage so that they become one bodie and one flesh or then the members can draw life from the head if they bee not knit vnto it The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ hath beene pointed at in generall First To destroy the old ADAM or the old man that is the sinfull and wretched condition which by nature euery Mothers Child bringeth into the World and is as old as since Adam fell to bee vnder the power of Satan slaues of sinne and children of destruction Then the bestowing of a new a blessed and a happie estate opposite to the former The r Heb. 2. 15. Apostle to the Hebrewes comprehendeth both that through death hee might abolish him that hath the power of death that is the Deuill and might set free his Children So in the Epistle to the ſ Col. 1. 13. Colossians Who hath deliuered vs from the power of darknesse and translated into the Kingdome of his Sonne And our Sauiour Acts 26. 17 18. To whom now I send thee to open their eyes that they may turne from darknesse vnto Light and from the power of Satan vnto God that through Faith in me they may haue remission of sinnes and an inheritance among hath two parts Illumination and Iustification the sanctified ones Paul 1. Cor. 1. 30. brancheth all the benefits wee haue by Christ into foure Wisdome Righteousnesse Sanctification and Redemption or Holinesse and Blessednesse Such a traine of Noble Graces doth attend Regeneration for as man by Creation was made holy and happy so by this new Creation we obtayne a repayre of our first estate not as some Relique or Remayne of that Image of God according whereunto we were created in the beginning but as a new worke of Gods Spirit forming the same in vs after a heauenly and diuine manner out of nothing by the power of the Resurrection of Iesus Christ And in euery of these good things is implyed the remoouing of the contrarie Wisdome standeth not with Ignorance and Blindnesse Righteousnesse putteth away the guilt of sin Sanctification the power and dominion of sinne for where one of these is the other cannot bee Redemption speaketh more cleerly of freeing vs from wrath and the curse of the Law Wisdome and Righteousnesse from the which the other two doe flow were for their surpassing excellencie figured in the High Priests Vrim and Thummim as you haue it taught in the explication of the Ceremonies of the Law But to handle these foure apart The first benefit which wee haue by Christ is the taking Illumination whereby dispelling darknesse away of the vaile of ignorance the blindnesse that naturally possesseth our soules as in that place of the Acts it is first named And Esay 25. 7. He will swallow vp the vaile of the face the vaile that is vpon all people and the couering that is vpon all Nations So 2. Cor. 3. 16. When their heart shall bee turned to the Lord the vaile shall be taken away for where the Spirit of the Lord is there is doth enlighten our mindes with the knowledge of the will of God in Christ which the Apostle calleth Wisdome Freedome But this is not all In stead of the Light of Nature turned through sinne into palpable and grosse darknesse we haue now another manner of light an heauenly and Spirituall Wisdome A grace distinct not onely from Knowledge that went before which was common to the Reprobate whereas this is the peculiar of GODS Heritage but euen from Faith though the same include Knowledge in it for Faith is the Instrument of Regeneration Iohn 1. 12. and therefore before it in nature but this Wisdome commeth in nature after Regeneration for so the Apostle saith Yee are of God in Christ who is made vnto vs Wisdome and Coloss 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Knowledge which is this Wisdome Therefore in nature it commeth after I take it to bee that Light of the Minde of which the Scripture speaketh so oft comprehending vnder it by a Synechdoche the whole worke of our Renewing Ephes 5. 8. Ye were once darknesse but now are light in the Lord 2. Cor. 4. 6. God which commanded that light should shine out of darknesse is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ In this regard we are said to bee illuminated or enlightened Heb. 10. 32. to bee translated out of darknesse into his wonderfull light 1. Pet. 2. 9. Wisdome and Sanctification or Holinesse both inherent in vs seeme to differ thus Holinesse is the Renewing of vs into the state of Innocencie which we had by Creation But this Wisdome is of a farre more excellent mould then the light of Knowledge that Adam had for Adams minde was indeed enlightened to vnderstand all morall duties but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seene Eare hath not heard nor haue entred into the heart of man x 1. Pet. 1. Which the Angels themselues desire to stoope downe and looke into namely one Mysteries of the Gospell reuealed from aboue wherefore that was according vnto nature this is Diuine and supernaturall wherein after the vaile of Ignorance taken away that our eyes are once made able to behold the Light Christ the Image of God doth shine vnto vs 2. Cor. 3. 17. Such a Light as man by nature when it was at the best could neuer comprehend And hereby wee come to haue all the secrets and the whole will of God in Christ Iesus made knowne vnto vs by his Spirit A maruailous benefit sensibly to be seene euen in this life that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie It is that the Apostle saith 1. Cor. 2. 15. The spirituall man discerneth all things in that we haue the minde of the Lord manifested vnto vs through Christ Howbeit the illumination of our mindes in this life hath withall much darknesse for growing wholy by the meanes of the Word as the Apostle saith Coloss 3. 16. Let the Word of Christ dwell richly in you in all Wisdome and to TIMOTHIE y 2. Tim. 3. 15. Thou hast knowne the Scriptures that are able to make thee wise wee can know but weakly and imperfectly because the way and meanes whereby wee come to knowledge by the Ministerie of man is weake and imperfect for in part wee know saith the same Apostle 1. Cor. 13. 9. and in part wee prophecie that is we learne but imperfectly because our