sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
the Bread and brake it and said Take eate This is my bodie which is broken for you By broken meaning the tearing brusing and tormenting both of his soule and bodie as it is also taken Esay 53. 5. which here he vttereth in the present time for the certainety of that which should anon follow The Wine powred out represented his Bloud trickling and streaming downe of all parts of him to the ground Matth. 26. 28. This is my bloud of the New Testament which is that is to say shall certainely and that anon be shed for many The Ministers deliuering of Bread Wine signifieth Gods giuing of Christ to all beleeuers our taking of Bread and Wine the apprehending of Christ by faith and applying him to our selues Matth. 26. 26 27 28. He gaue the Bread to his Disciples and said Take eat this is my Bodie Our eating and drinking of the Bread and Wine the continuance and increase in that holy vnion and fellowship which wee haue with him 1. Cor. 10. 16. The Cup of blessing which wee blesse is it not the Communion of the bloud of Christ The Bread which we breake is it not the Communion of the bodie of Christ Eating all of one Bread and drinking of one Cup signifieth the vnitie of Christs mysticall Bodie whereof wee are all members 1. Cor. 10. 17. Because it is one Bread wee that are many are one Bodie for wee all partake of one Bread And therefore it is also a Sacrament of loue for testification whereof the first times of the Church had their solemne Banquets which they called t Iude ver 12. Loue-feasts annexed to it till the same growing into abuse the Apostle by his authoritie did abolish them 1. Cor. 11. 20 21 22. But here ariseth a great and difficult question whether the Bread and Wine remaine after the consecration I say it doth for First it were else no Sacrament if there be no signe left of a thing signified Secondly It ouerthroweth the truth of CHRISTS humane nature to make it in many places at once to bee inuisible without colour or accidents All which must bee admitted if CHRISTS very flesh be there Thirdly It is contrarie to the expresse authoritie of the SCRIPTVRE which saith u Acts 3. 21. Heauen must contayne him till the time of the restoring of all things Fourthly If the bread be Christ then in the first Institution there were two Christs one that gaue the bread for that Christ himselfe did another that was giuen And as he which is Truth it selfe saith This is my body So he x Luke 22. 10. saith that the Cup is the New Testament which must needs be vnderstood figuratiuely for the Wine to bee a seale of the New Testament as Baptisme is called The new y Titus 3. 5. birth and washing z Acts 22. 16. of sinnes And the like is commonly to bee seene in the Old Testament as wee heard before of Circumcision and the Paschall Lambe which gaue occasion to our Sauiour Christ speaking by the same Spirit to vse the same course of figuratiue and borrowed speeches being oftentimes more lightsome then the other and better fitting the nature of a Sacrament and that neere coniunction which is betweene the signe the thing signified Christ himselfe being indeed and truely giuen in the Sacrament but spiritually by Faith not in a carnall or fleshly manner The forme which the Minister is here to vse is in deliuery of the Bread a 1. Cor. 11. 24. Take yee eat yee This is my Bodie which is giuen for you Doe this in remembrance of mee In deliuerie of the Cup b Mat. 26. 27 28 1. Cor. 11. 25. Drinke yee all of this for this is my bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as yee shall drinke it in remembrance of me These are the The Papists dreame of fiue other Sacraments Matrimonie Orders Penance Confirmation and Extreme Vnction whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word The other three haue foundation in the Word but not for any Sacraments for touching Matrimonie and Penance neither of them are Ceremonies but Matrimonie a morall dutie Penance as they call it the grace it selfe promised in the Gospell In Orders or Imposition of hands there is indeed a Ceremonie but neither common to the whole Church nor instituted for the assurance of our Reconciliation with God in Christ which is the end and the nature of all Sacraments The reason of the Papists to make Matrimonie a Sacrament for that the Apostle Ephes 5. 32. saith This is a great Mysterie which the old Interpreter translateth This is a great Sacrament is ridiculous for First Paul saith Mysterie onely And if as oft not onely as the word Mysterie is vsed but as the old Interpreter translateth the same Sacrament wee should forthwith haue a new Sacrament there would be no end of Sacraments Then the calling of the Gentiles must bee a Sacrament then the Will of God must be a Sacrament and many moe for so the old Interpreter translateth this word Ephes 1. 9. and 3. 9. and Colos 1. 27. Secondly Paul in that place to the Ephesians doth plainly expound himselfe vnder the name of Mysterie to comprehend not the coniunction of man and wife but the spirituall Coniunction which is betweene Christ and his Church To speake nothing how fond is it to make that a Sacrament which is the Ordinance of God not for his Church onely but for those which are without and which they themselues by their doctrine barre their holy Shauelings from two Sacraments and all the Sacraments that are of perpetuall vse in the Church of GOD for the strengthening of our Faith For first these are onely commanded Mat. 28. 19. Go baptize all Nations Mat. 26. 27 28. Take eate c. Drinke ye all of this Secondly By them all the graces of Regeneration are perfectly assured and sealed vp vnto vs. In Baptisme our first entrance and ingraffing into Christ In the Supper our continuāce growing vp in him And that is it that the Apostle meaneth when hee saith that by those two wee partake of whole Christ his Bodie and Spirit 1. Cor. 12. 13 14. By one Spirit we haue all beene baptized into one Bodie there is our incorporating and beene all made to drinke into one Spirit that quickeneth and keepeth life within vs there is the increase and growing vp in Christ Thirdly The same Sacraments haue beene in substance to all Gods people from the beginning of the World and neuer any more 1. Cor. 10. 1 2 3 4. Now I would not haue you ignorant Brethren that all our Fathers were vnder the Cloud and all passed thorow the Sea and all were baptized comming vnto MOSES with the Cloud and with the Sea And all did eat the same Spirituall meat and did all drinke the same Spirituall drinke
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
5. Surely in the fire of mine indignation haue I spoken against the remnant of the Nations and against all Edom which haue taken my Land for their Possession with the ioy of all their heart with spoyling from their soule To the latter it is contrarie When men runne x Rom. 3. 15. vnto euill and their feet are swift to sheade bloud when the Tongue becommeth a fire y Iam. 3. 6 7. the ornament of iniquitie for our wickednesse and filthinesse of heart to vaunt and set out it selfe by defiling the whole bodie and setting on fire the whole course of nature it selfe being first set on fire of Hell Thus did Pharaoh foame out with his mouth his blasphemous thoughts and scorning of God in his heart Who z Exod. 5. 2. is IEHOVAH that I should let Israel goe And a 2. Kin. 18. 28 Rabshake that standing still cryed out with a loud voice in the Iewish laÌ„guage to the end that all the people might heare and vnderstand his Blasphemies An Example of them both together we haue Ezechiel 25. 6. Because thou speaking of the Ammonites clappest the hand and stampest with the foot and art glad from the soule of all the spoyling vpon the Land of Israel therefore behold I will stretch out my hand against thee From this strength of the soule and bodie ioyned together arise foure speciall Vertues which are to concurre in all duties both to God and to our Brethren First Sinceritie or vprightnesse of heart noting a singlensse smâ—â—â—â—y without any mixture which Etymologie the Apostle doth not obscurely giue in one or two places For b 2 Cor. 1. 12. this is our reioycing the testimonie of our conscience that in singlenesse and sinceritie of God we haue beene conuersant in the World For c 2. Cor. 2. 17. wee are not as the rest those which play the Huxters with the Word of God but sincerely but as it came from God in the sight of God doe we speake of Christ where sincere dealing is opposed as you see to that of Huxters which mingle their Wine and other commodities to deceiue men for their gaine For this vertue of being an vpright man IOB d Iob 1. 2. is highly commended By the same e 2. Pet. 3. 2. Peter commendeth those to whom hee wrote I stirre vp your sincere minde And the Apostle prayeth for the Philippians that f Philip. 1. 10. they may be sincere and without offence vnto the Day of Christ as 1. Cor. 5. 8. hee doth exhort vs to it Wherefore let vs keep holiday with the vnleauened bread of sincerity truth Where this sinceritie he termeth also truth as Ephes 4. 24. he calleth that true Righteousnesse and Holinesse which is sincere and vnfayned The Apostle g 1. Pet. 1. 22. Peter noteth it out by puritie when commending brotherly loue hee willeth that from a pure that is a sincere heart we loue one another For this purpose the infinite knowledge of God being euerie where present and sounding the bottome of our hearts and reines ought to bee alwayes before our eyes to hold vs in all integritie If our heart should but turne backward saith the Church h Psal 44. 19 21 22. Psalme 44. that wee had forgotten God though it were in secret should not God search this out seeing hee knoweth the hidden things of the minde And Dauid in the 139. i Psal 139. 2 4 13. Psalme Thou knowest my sitting and my rising thou vnderstandest my thoughts a far off long before I thinke them or before a word is in my mouth Yea thou possessest my reyns thy Knowledge is more woÌ„derfull then that I am able to discerne Therefore saith he k Verse 18. afterwards I watch continually to be with thee that is night and day it is my care in all sinceritie and vprightnesse of a good Conscience to cleaue vnto thee To this singlenesse of heart the Apostle Peter in the place before alleaged opposeth hypocrisie Purifie your hearts vnto brotherly loue without hypocrisie And Paul to the l Rom. 12. 9. Romanes Let Loue be without Hypocrisie Hypocrisie is when the heart inward affection is wanting either in the seruice of God or in dealing with our Brethren as our Sauiour doth define it Mat. 15. 7. Hypocrites well hath ESATAS prophesied of you saying This people draw neere vnto mee with their lips but their heart is farre from mee And of this sort is outward Abstinence from meates without any care and conscience thereby to serue God more feruently or to be better strengthened against sin m Esay 58. 4 5 6. Yee fast not as these times are to haue your voice to be heard on high Is this such a fast as I haue chosen that a man should afflict his soule for a day bow down his head like a Bull-rush and lye downe in sackcloth and ashes callest thou this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen To loose the bands of wickednesse to take away the heauie burdens and let the oppressed go free and that yee take off euery yoke So of the outward obseruing of the Sabbath not regarding the true pietie of the heart Therefore n Esay 1. 14 15 the Lord telleth the Iewes My soule hateth your new Moones and your appointed Feasts they are a burden vnto me I am wearie to beare them And when you shall stretch out your hands I will hide mine eyes from you and though you make many Prayers I will not heare for your hands are full of bloud The Pophet Psal 12. 3. expresseth this Hypocrisie in flattering and deceitfull dealing with our Brethren by the Phrase of a heart and a heart that is a double heart contrary to that singlenesse without all mixture spoken of before when our heart in outward pretence seemeth to runne one way but indeed and in truth is carryed another Our Sauiour o Mat. 23. 13. telling the Pharises they deuoured Widdowes houses vnder a shew of long Prayer calleth it a shew onely without any truth or substance for so are truth and shew opposed Phil. 1. 8. The Notes of Hypocrisie are specially these First To rest in outward obseruances to presse them strictly and seuerely letting passe those things wherein true Pietie standeth Woe bee p Mal. 23. 23 24. to you Scribes and Pharises Hypocrites for yee tithe Mint and Annise and Cummin and leaue the waightie matters of the Law as Iudgement and Mercie and Fidelitie These ought yee to haue done and not to haue left the other yee blinde guides that straine out a Gnat and swallow a Cammell Hence come those speeches and rebukes of Christ Yee q Mat. 23. 25. clense the outside of the Cup and Platter but within they are full of extortion and iniustice Also where hee compareth r Mat. 23. 27. them to whited Tombes that without appeare beautifull but within are
12 2. 3. recorded to haue taken a pound of oyntment of spikenard very costly and to haue anoynted Iesus feete that all the house was filled with the sauour of the oyntment Temperance in marriage-matters is when we vse it soberly and with seemelinesse rather to suppresse then to satisfie the flesh which is one part of the z 1. Thes 4. 4. possessing of our vessell in holines and honor For this cause it is that the Apostle a 1. Tim. 434. teacheth vs our marriages and the liberty that God hath giuen vs therein are to be sanctified by prayer and thankesgiuing The contrary whereof among other is that forbidden in the Law Leuit. 18. 19. and reckoned vp as one of those sinnes that bring Gods heauie wrath Ezech. 18. 16. CHAP. XII Of the eighth Commandement THE three Commaundements following Those that respect the good things belonging to the person are vprightnes and contentednes Vprightnes is to hold a lawfull course in dealing about them and slandeth in right and truth concerne one common subiect or matter which they all bend vnto that is to say the outward good things of this present life of what nature soeuer the same be Lands Possessions Goods Good name Credit or the like wherein because the greatest part of our life is spent in tumbling and tossing about them it hath pleased the wisdome of God to allot vnto them three Commandements as men for the most part three manner of wayes offend in them comprehended by Iohn the Baptist in one Verse Luke 3. 14. in his answere to the Souldiers Shake no man in his estate by pilling polling rapine or other violence nor circumuent by guile and be content with your wages The two former which are the neerer in affinitie Dauid hath twice in b Psal 111. 7 8. one Psalme in two seuerall Phrases applyed vnto God First in the Phrase of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth or Faithfulnesse and Iudgement then by d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth or Faithfulnesse and Rightnesse The first of those three wayes wherein men so offend Right which is in dealing iustly is by meere wrong forbidden in the eighth Commandement whether the same haue force and violence ioyned with it in which case the difference betweene this and the Commandement following is easie to be discerned or though it be without force and violence yet by meere wrong and iniurie without colourable shewes and shifts or other disguisings to hide it by whereby it is also distinguished from the ninth Commandement though the difference in this point lyeth not so plaine In the eighth therefore we are The Anabaptistical communitie of goods commanded First To deale vprightly and iustly in all things concerning goods both for the meanes of comming by them and in the vsing of them Wherefore our Sauiour Mat. 23. 22. noteth out this Commandement by the name of iudgement or right in doing that which is iust and equall betweene man and man as the word d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgement in the Hebrew Phrase doth signifie And Dauid doth so interpret it Psal 111. where that which in the seuenth Verse hee calleth Iudgement in the next Verse he calleth Rightnesse or Equitie as wee commonly translate it The contrarie whereof is meere wrong in such sort as before was opened The lawfull meanes of comming by goods is double First Lawfull purchase as e Ge. 23. 14 15 Both for the meanes of comming by them That it bee by lawfull purchase Abraham purchased of Ephron the Field and caue of Macpela for the full value that it was worth which Ephron himselfe had set And Dauid f 1. Chron. 21. 22 23 24 25. or Descent bought of ORNAN the threshing floore to build an Altar to IEHOVAH for sufficient money Secondly Descent when by course of Inheritance it is cast vpon vs whereof we haue a Law g Le. 25. 45 46 Of the children of the strangers that are soiourners among you of them shall you buy and of their Families that are with you whichthey beget in your Land These shall be your possession So ye shall take them as inheritance for your children after you to possesse them by inheritance ye shall vse their labours for euer When h Num. 27 8 9 10 11. a man dyeth and hath no sonne ye shall transferre his inheritance to his Daughter and if hee haue no Daughter ye shall giue his possession to his brethren and if he haue no brethren ye shall giue his possessions to his fathers brethren and if his father haue no brethren then shall you giue hi◠possession to his Kinsman the next vnto him of his Family and he shall inherit it The contrarie to these two are First Theft He i Ephes 4. 28. that stealeth let him steale no more but rather let him labour c. The speciall kinds of these are Sacriledge when it is of things consecrated to God in which sort k Iosh 7. 7. c. Achan offended And of this the Wiseman l Pro. 20. 25. speaketh It is a snare for a man to deuoure that which is sanctified and after vowes to inquire Robberie by the high-way The companie m Hosh 6. 8 9. of Priests is like vnto Troopes that waite for one by the high-way side Piracie vpon the Sea Burglarie in the night breaking of houses c. If n Exod. 22. 1. a Thiefe bee found breaking vp and bee smitten that he dye no bloud shall be shed for him Stealing mens seruants or children which sinne the Apostle o 1. Tim. 1. 10. wrappeth vp in the number of those things that are contrarie to wholesome Doctrine filching or pilfering the least Pinne or Point Secondly Oppression But p Esay 3. 14 15 yee haue eaten vp the Vineyard the spoyle of the poore is in your houses What ayle ye that ye beat my people to pieces and grinde the faces of the poore Thirdly Extortion as q Luke 3. 14. Souldiers not content with their wages Counsellors with their Fees c. This was the sinne of Elies sonnes of whom it is said r 1. Sam. 2. 12 13 14 15 16 17 Now the sonnes of ELI were wicked men and knew not IEHOVAH For the Priests custome towards the people was this when any man offered Sacrifice the Priests Boy came while the flesh was a seething and a flesh-hooke with three teeth in his hand and thrust it into the Kettle or into the Caldron or into the Pan or into the Pot all that the flesh-hooke brought vp the Priest tooke vp for himselfe Thus they did vnto all the Israelites that came thither to Shiloh yea before they burnt the fat the Priests Boy came and said to the man that offered Giue me flesh to roste for the Priest for he will not haue sodden flesh of thee but raw And if any man said vnto him Let them burne the fat according to the custome then take as
and went softly in token of mourning Thirdly Amendment of Life in many things Flying p 1. Pet. 2. 11. the pollutions of the World To come to the fourth point therein I obserue the great difference that is betweene this Grace and Faith both in the nature of the things and in the fruites and effects that come from them how like soeuer in shew they seeme to be In nature they differ two manner of wayes First Here is but a taste onely not an apprehension and laying hold of Christ to make him ones owne like vnto a Cooke that tasteth of the meate and spitteth it out againe or as he that washeth his mouth with water but letteth it not goe downe his throte hereupon it is that they are said to q Mat. 13. 21. want a r Col. 2. 7. roote which the faithfull haue From whence I gather that their faith is but a generall and confused faith whereby they are perswaded that God will bestow many great and glorious things vpon those that are in Christ but neuer wrestle with their owne soules to apply and appropriate the same vnto themselues they know not what it meaneth to haue Christs Righteousnesse theirs or their sinnes to be layed vpon him they feele no testimonie of reconciliation to God no assurance that all things are for good vnto them no peace of conscience no hope of eternall life the excellencie whereof they are rauished withall and admire to behold in others as Balaam the false prophet did but finde in themselues no comfort of it no more then a man doth of the Sunne when it shineth not in his owne Horizon The second difference betweene the nature of faith and it is that this taste whatsoeuer the same be is not of Christ himselfe whose Å¿ Mat. 9. 21. 22 least touch hath a sauing vertue ioyned with it but of some sweetnesse that commeth from him no more then the Cooke that licketh his fingers can bee said to eate of the meate prepared for his Masters Table So as their estate may bee likened vnto those who comming out of a close Dungeon where in all their life they neuer saw the Sunne assoone as they come into a more open place vpon the first casting of the beames are rauished with the excellencie of the Sunne though yet they see not the Sunne it selfe for the Reprobate onely see a glimmering of the light of the Sunne at the dawning of the day before it ariseth whereas the Elect haue the t 2. Pet. 1. â—9 Day-starre euen the Sunne of Righteousnesse Christ Iesus rising in their hearts the comfortable heate whereof doth quicken and reuiue them as it is said the u Luke 1. 72. Day-spring from an high doth visit them the x Esay 60. 1 2. glorie of God doth arise vpon them or they may bee likened vnto a Stranger that trauailing a farre Country seeth the state and magnificence of the Court and is admitted into the Presence-Chamber which greatly doth affect him though hee himselfe haue no part nor interest in the King Touching the fruits and effects the thorow change wrought in Gods Children differeth from this kinde of change which falleth vpon the Reprobate many wayes First In the things themselues for their reformation is not a whole and sound conuersion vnto God but amending some one or few faults they hold some other still which they can neuer be brought to leaue As y Marke 6. 20. Herod who did many things and yet would not part from his Brothers Wife whereas the godly doe not some things but all they are commanded Secondly In the manner for their affections are but yet so as it may be lost againe vanishing and flitting motions that suddenly goe out like vnto a blaze of fire or else for want of cherishing by Prayer hearing of the Word and other holy meanes as it were of putting Oyle in their Lampes in time it commeth to be quencht or else when they are touched to the quicke that they see the following of CHRIST cannot stand with the satisfying of their owne delights or other matters which they are resolued to keepe they choose rather to lose him then to forsake themselues and so for pleasure profit or feare of men they vomit vp all againe Thirdly In the end for both they desire to bee saued not to glorifie God but onely because they are afraid of Hell as may bee seene in Balaam and they confesse their faults and leaue and forsake sinne not because they hate and dislike it but for feare of iudgement whereas the godly are sorrie and grieued in heart because they offend a louing and most gracious Father Fourthly In the meanes for lacking saith it is impossible that they should euer come in true Repentance vnto God or aske pardon of their sinnes and so to bee made partakers of the promise z Mat. 7. 7. Aske and it shall bee giuen vnto you Seeke and you shall finde Knocke and it shall be opened vnto you Now followeth the sinne most opposite to this Grace But whoso once of malice falleth from it which we call Sinne against the Holy Ghost which we call sinne against the Holy Ghost when a man falleth of malice from this Grace once receiued To explayne this more fully First It is an act done and a sinne which may bee discerned and knowne else the Apostle a 1 Iohn 5. 16. Iohn would not forbid vs to pray for such persons no Paul b 1. Cor. 16. 22. wils vs to execute the curse of the Church vpon them it is not a continuall going forward in sinne without Repentance Secondly It is no legall sinne if I may so say against the duties properly either of the first or second Table but Euangelicall directly against Christ in the point of his Mediation c Heb. 10. 29. accounting his bloud but as common bloud and of no more power to sanctifie then the bloud of another man Therefore no sinne against good manners as Murder Adulterie and the rest or though it be immediatly bent against God himselfe and the duties of the first Table can bee drawne within that compasse as Idolatry Witchcraft Coniuring and the like though they should hap to be committed of such as professe the Gospell Thirdly It is of those that haue receiued the e 2. Pet. 2. 20. knowledge of the Truth So as all Reprobates come not to this high pitch of sinne nor any that sinne of ignorance therefore f 1. Tim. 1. 13. Pauls blasphemie was a sinne that might be pardoned in as much as he did it ignorantly And our Sauiour g Luke 23. 34. vseth this reason for the Iewes that put him to death Father forgiue them for they know not what they doe So the Apostle PETER saith Acts 3. 17. And now Brethren I know that yee haue done this ignorantly as also your Rulers Meaning the multitude and generall number of them which were h 1. Cor. 2. 8.
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
doest so graciously extend to vs being thy selfe eternall and therefore exercising an eternall power and dominion in the World not onely confounding those whome thou hast appointed to destructiō to the praise of thy glorious Iustice but which is principally here considered creating anew an eternall people to thy selfe to the prayse of thy glorious Grace Hauing thus finished the Lords Prayer because the sence which I gaue of the fourth Petition may seeme new though it cannot bee called new which a number of the Fathers doe so expound yet for the better satisfying of the godly Reader let mee shortly render my reasons for it First I hold this Prayer to bee a compendiarie summe of all the holy Doctrine concerning God and our Saluation in Christ wherein it cannot bee thought that he himselfe and our incorporating into him the roote and bases of all good things wee haue from him should be omitted being that which he so presseth vs to seeke and giueth the first place vnto in all his Doctrines Iohn 3. 3. Iohn 4. and Iohn 6. which Chapter may serue for a Commentarie vpon this place Secondly The method and order of the Petitions were not so naturall to aske earthly benefits before heauenly Blessings Thirdly the Analogie and correspondence of these latter Petitions with the former three for as they beginning with the great and glorious Name of God fall afterwards to his adioynts of Kingdome and Honour so these beginne with Christ and Regeneration through him the fruits whereof are Iustification and Sanctification which follow in their place as the Apostle agreeably hereunto reduceth the benefits we haue by Christ to these three heads that in the same order Regeneratiō the root mother of the rest Iustification and Sanctification the two twinnes and noble payre that commeth from it 1. Ioh. 5. 8. There be three that beare record in Earth to the Soule and Conscience of euery true Beleeuer The Spirit or part regenerate Water whereby wee are washed and clensed from our sinne and Bloud purging and abolishing both the roote and fruites of it which is attributed to the bloud of Christ Heb. 9. 14. 1. Iohn 1. 7 9 And that is so to bee taken in this place not for expiatition I gather by that the Apostle p 1. Iohn 5. 6. said before This is he that came by Water and Bloud that is to say not our Iustifier only which all men doe willingly imbrace but to sanctifie vs also which men will not so easily bee brought vnto Fourthly Seeing it is plaine that by obtayning pardon for our sinnes and Righteousnesse in Christ which is asked in the fift Petition consequently wee haue all the Blessednesse that belongeth to it one part whereof is this to haue all outward things as additaments and appendances cast vnto vs so farre as God hath appointed them for our good as our Sauiour Christs both speech and promise is Mat. 6. 33. and further then that wee haue no warrant to desire them it seemeth not so likely that either our Sauiour Christ would rent these things a sunder and transplant one from another especially to set the fruit before the branch that beareth it or in so short a summe admit of repetition which must needs follow if being else-where included wee aske them here by name And this also may serue to prooue that no defect or maime can iustly be imputed to this absolute forme of Prayer though outward things come not within compasse of the fourth Petition Fiftly The doubling of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth it to be no common Bread but a Bread of some rare and singular qualitie the very like doubling of the Article to that purpose you finde in this selfe-same argument Iohn 6. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And most aptly is Bread here taken vp to expresse our spirituall coniunction with Christ being that which to the Worlds end must represent him in the Sacrament of the Lords Supper Lastly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maketh all the doubt being neuer read but in this Prayer onely and therefore of an vncertayne signification I deriue from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the best Interpreters as I make no doubt it must of necessitie be but not in that sence which I see them to do who expound it competent or sufficient for our nature that is for our sustenance and nourishment Of which signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall hardly finde any example as H. Stephen in his Greeke Thesaurus noteth But in that sence which the Scripture vseth it Luke 14. 12 13 and neuer otherwise as it signifieth wealth and substance from whence I take to bee deriued two words of neere affinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. 14. one noting that which as the remayne and ouerplus of our substance we lay vp in store and keepe for a Iewell the other that which excelleth all wealth and substance which among many other is one signification of the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 5. Ephes 4. 6. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptly answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119. 14. I reioyce in the way of thy Testimonies as aboue all substance And it seemeth vnto mee that our Sauiour Christ doth herein allude to that saying of SALOMON Cant. 8. 11. If a man would giue all the substance of his House for this Loue of Iesus Christ to whome I am euen now ascending out of the Wildernesse of this World to ioyne and vnite my selfe by Faith hee should bee vtterly despised yet the other Interpretation which the most Learned and best Diuines of our time do follow carryeth a sound and a godly sence against which no exception can be taken And therefore in such cases men are not to striue To come to the other notes whereby wee may assure our owne soules and giue good testimonie vnto other that we are of the number of those which are sanctified through Christ Next vnto Prayer is the q Luke 21. 9. patient bearing of afflictions Our Sauiour calleth it The r Mat. 16. 24. taking In your patience possesse your soules Col. 1. 11. That yee may bee strengthened vnto all patience and long sufferance with ioy vp of our Crosse which being so hard a Lesson to take out and ſ Heb. 10. 36. Patience a thing that wee haue speciall need of the Scripture vseth many Arguments to perswade vs thereunto Taken from the causes of affliction both principall in GOD and secondarie in our selues from the end from the effects and lastly from the things that doe accompanie and are adioyned to it If any man will come after mee let him denie himselfe and take vp his Crosse and follow me For first the consideration of this that God is the Authour of all iudgements hath a singular vse for the quieting of our mindes in the stormes and tempests of afflictions for whether
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe