in the end Death which is the separation of Soule and Body Yet in all this some Reliques of former Dâ—gnitie doe remaine namely in the Minde common Principles of Good and Euill sparkes of that light of Nature and some Seedes of Conscience which notwithstanding are wholly sinfull and doe but serue partly to keepe Men from breaking forth without all shame or regard of honestie partly to make them vnexcusable In the Body a kind of Maiestie in the whole Man a certaine Soueraigntie that keepeth in awe the brute Creatures The Creature here through the Fall of Man receineth an impaire of his first perfection So much of that which is in part The fulnesse of the Curse after Death is Damnation with the Deuill and his Angels In Soule presently till the Latter Day at what time God for that purpose raysing vp their Bodies the whole Man shall receiue the like Doome and Execution accordingly A miserable Change to such Men as then are liuing shall be instead of a Death and rising from it The Creature is then also subiect to an vtter abolition THE SECOND BOOKE OF DIVINITIE Of EMANVEL God and Man our Redeemer CHAP. 1. Of CHRIST THis is the summe of that Doctrine which we haue concerning GOD. The other followeth concerning Emanuel GOD with vs. Emanuel GOD with vs is in one Person the Sonne of GOD and very Man conceiued of a Virgin by the Holy GHOST Who is also CHRIST or Anointed called of his Father euer since the Fall of Adam to be a Mediatour betweene GOD and Man of a Couenant to saue through Faith in him that is by apprehending of the Couenant certaine few Men whom GOD his Father hath chosen from Eternitie and giuen vnto him to set forth in them the prayse of his Mercie This Couenant is called the Couenant of Grace And ratified by the Death of Him that made it hath also the Name of a Testament Being alwayes one and the same in substance it is neuerthelesse distinguished or distinctly to be considered in the Old and the New Testament The Old Testament was the Couenant through CHRIST to come The New Testament is the Couenant through CHRIST alreadie come IESVS the Sonne of Marie CHAP. II. Of the Priesthood of Christ OF the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. The parts are Oblation and Intercession Oblation is the offring vp of Himselfe for them It standeth in two things First the sanctifying of his Humane Nature in all Holinesse from the very first moment of his Conception for the worke of the Mediation Then in the performing of the most excellent measure of Obedience to the Law of God that can possibly fall vnto any Creature One principall part whereof are his Sufferings in taking vpon him our Sinnes and the whole Curse both that of this Life and the fulnesse of it due vnto them after Death All which he fully satisfied The Curse vpon vs here in the whole course of his Life the fulnesse of the Curse vpon the Crosse and Death by dying vnder the power whereof he lay three dayes in the Graue This Righteousnesse or Obedience being the Righteousnesse of Him who is both God and Man doth consequently merit a like supreme measure of Blessednesse euidently seene in the G 〈…〉 s that did follow his Sufferings and were in Soule or Bodie apart or ioyntly in them both In Soule hee went to Heauen presently after Death His Body hee rayled from the Dead glorious the third day at the daâ—â—ning of the Day In his whole Person Soule and Body ioyned together he ascended into Heauen the fortieth day after his Resurrection and there sitteth at the right hand of God that is to say imoyeth all Soueraigntie Power and Glory Hitherto of Oblation Intercession is the continuall presenting of his Merites to God his Father on the behalfe of those Elect. CHAP. III. Of Christs Gouernment of the World in generall SVch is the Priesthood of Christ his Kingdome followeth Kingdome is in the things which hee doth from God for those Elect. The Kingdome of Christ hath two parts One whereby hee gouerneth all the World according to their owne Nature since the Fall In the Angels perfect in Deuils and Men corrupted in the rest of the World peruerted CHAP. IIII. Of the Propheticall Office of Christ And of his Word THe other which is vnto his Church a Companie of Men culled out of the World This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth the Kingdome Propheticall Office whereby hee hath a Church vnto himselfe by his Word and the Power of his Spirit The Word of Christ is his publishing of the Couenant of Grace Which of the Old Testament was called the Promise of the New is called the Gospel CHAP. V. Of the outward Church HIs Church is the outward Church or the Church of Gods Elect. Outward is of those that professe to beleeue in Him Seuerall Companies that assemble for the Exercises of the Word are so many Churches and Members of the Whole And in euery of these God hath alwayes some that are His indeed Their Children also are of the Church Vpon the outward Church Christ bestoweth Gifts both for the Churches common good and for a Man 's owne priuate For the common good are first things committed to the Churches keeping then Ministeries and Graces The things committed are his Word whereof wee haue spoken to be preached Sacraments to be administred and other holy Things Preaching is an Instruction of the Church by liuely Voice in the Word of Christ and that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrarie Errors Exhortation to apply it also to all good vses of comforting denouncing stiâ—â—ing vp reprouing A Sacrament is a signe and seale of the Couenant either for our entrance or continuance in the Couenant The administration is to deliuer them with declaring Christs Institution and Prayer vnto God to make the same effectuall to the end for the which they were ordayned Which the Scripture calleth Blessing or Consecration It followeth to speake of Ministeries and Graces Ministeries are publike Functions in the Church specially for Preaching which includeth the dutie of offering the Churches Prayers and Administration of the Sacraments Among the Ministers of the Word some haue beene extraordinarily inspired of Christ to deliuer both by liuely Voyce and Writing so as they could not erre the whole Truth of Christ and had power to worke Miracles for the confirming of their Doctrine All other Ministeries are to fetch their Light from the Doctrine of those that were so inspired Graces are Gifts for the discharge of those publike Functions Gifts for a Man 's owne priuate are Knowledge of the Word of Christ and a Taste of the sweetnesse of it Which being the highest Step that it is possible for any Reprobate to ascend changeth after a
and of edification one towards another Destroy not for meates sake the worke of God All things indeed are cleane but it is ill for the man that eateth with offence It is good not to eate flesh nor to drinke wine nor to doe any thing whereby thy Brother stumbleth or is offended or made weake To set downe therefore the cautions that are to bee giuen heerein and how and in what cases wee are so to bridle our Christian libertie The first caution is that it bee in things which GOD hath once restrayned for no Law of God nor rule of Charitie bindeth to forbeare meates or drinkes or other things which neuer were vnlawfull by the Commandement of God but by the vaine superstition of men that being but to giue strength and countenance to the doctrine of Deuils with which name the Apostle brandeth them 1. Tim. 4. 1. Secondly It must bee but to beare with our weake Brethren and for awhile t Act. 15 28 29 till they may be better informed of the libertie they haue in Christ it must not bee to nourish or strengthen men in euill nor when it tendeth not to edification but destruction So did u Act. 16. 3. Paul circumcise Timothy not as the Sacrament that God had once ordayned but as a bare Ceremonie and thing indifferent which he had free power to vse for the edification of the Church till the abolishing of Ceremonies by the comming of Christ were better knowne But x Gal. 2. 4 5. Titus he would in no sort circumcise when he saw he could not doe it without betraying the Truth of the Gospell and giuing occasion to the aduersaries against him The second step of our Soueraigntie renewed is the and deliuerance from the bondage of Satan setting vs free from the bondage and slauerie of Satan vnder whom we were held before in thraldome in a continuall feare of death as the Apostle teacheth Heb. 2. 14. 15. that by death he might abolish him that hath the power of death that is to say the Deuil and might set free from his tyrannie and dominion as many as through feare of death were all their life long subiect vnto bondage This was the first promise made in Paradise y Gen. 3. 15. The seed of the woman Christ and in him and by his power all those that are his shall bruise the head of the Serpent The third last is a noble priuiledge and prerogatiue This also as a noble accesse added thereunto that the holy Angels themselues are made Ministers for our good to Gods children ouer aboue all that Adā had that the holy Angels themselues are made Ministers for our good whereof there bee many most glorious promises in the Word Psal 91. 11. Hee will giue his Angels charge ouer thee to keepe thee in all thy wayes A fauour principally meant to Christ the Head of the Church and after him to all the faithfull Generally the Apostle to the z Heb. 1. 14. Hebrewes saith They are ministring Spirits sent forth for their sakes that are to inherit saluation And in the Psalme a Psal 34. 9. The Angell of IEHOVAH pitcheth his Tents round about those that feare him Hereupon our Sauiour calleth them our b Mat. 18. 10. See you despise not one of these little ones for I say vnto you that their Angels in Heauen doe alwayes behold the face of my Father c. Angels for first thorowout the course of our life they watch ouer vs to keepe vs in all our wayes that no euill should come vnto vs as it followeth in that c Psal 91. 12 13 Psalme and as wee are taught not onely by the Example of d Dan. 1. 3. Daniel for whose sake God sent his Angell to stop the mouth of the Lyons that they should not hurt him And of Shadrach e Dan. 3. 28. Meshach and Abednego deliuered by an Angell from the fury of the flame which the prophane King himselfe was driuen to acknowledge and of diuers others whose liues are registred in the Scriptures but beside by the manifold experience that euery one of vs hath in our selues in so many so wonderfull and so strange escapes whereof no reason can be assigned but the Angels watchfull attendance and garding of vs. Secondly In the houre of death they are about vs readie at the last gaspe to receiue our Soule and by their Ministerie to conuey it vp to Heauen for when Lazarus dyed f Luke 16. 22. He was carryed saith our Sauiour Christ of the Angels into ABRAHAMS bosome The right whereby wee haue this is because being seruants vnto Christ who is the Head consequently they are to serue the faithfull which are his members The excellencie of their seruice the Scripture commendeth vnto vs by diuers arguments First By their nature qualified and made fit for it in that they are Spirits Secondly By their rule and soueraigntie being themselues called Thrones Dominions Principalities Gouernments Chiefe Princes c. And what a thing is it then to haue so great Princes attending on vs Thirdly By their power able to throw downe whatsoeuer doth withstand them Whereof among many other we haue a famous Example of one Angell that in one night slue one hundred fourescore and fiue thousand of the Assyrians Campe 2. Kings 19. 25. Fourthly By their Glorie to terrifie and amaze our Aduersaries as we reade in MATTHEW The g Mat. 28. 3 4. Angell of the Lord came downe from Heauen whose countenance was like lightening and his garment white as snow for feare of him the Keepers were smitten and became as dead men Fiftly By their Wisdome and Knowledge Sixtly By the place where they dwell being in Heauen and therefore haue all aduantages to doe vs good Seuenthly By the multitude and number of holy Angels which maketh not a little for the strengthening of our Faith for euen among men A h Eccles 4. 12. threefold cord is not easily broken When i Gen. 32. 1 2. Iacob went on his way to returne into his Countrey as God had commanded him the Angels of God met him euen a whole Armie and troope of Angels in so much as hee called the name of the place Machanaima a payre of Armies his owne and the Angels Armie So in k Luke 2. 13. Luke it is said that there was with the Shepherds a multitude of an heauenly Armie In the l Psal 68. 17. Psalmes They are named many thousands of Angels And to the m Heb. 12. 22. Hebrewes Myriades that is ten thousands of Angels n Dan. 7. 10. DANIEL also reckoneth a thousand thousand standing before the Ancient of dayes By this Argument o 2. Kings 6. 15 16 17. Elisha the man of God incourageth his Seruant when seeing the Companies and troopes of men that compassed the Citie and Horses and Chariots hee cryed out Alas Master what shall wee doe To whom ELISHA said Feare not for there
Fruits of the Earth by the Caterpiller the g 40. Oliue Tree to cast her Oliues In goods the h 17. basket the Dough the i 18. increase of the Kine and the flocke of the Sheepe to be accursed that which k 29 33. one hath to bee taken from him by Rapine and Fraud his l 31. Oxe to be slayne before his eyes and he not eate of it his Asse taken away and come no more to him his Sheepe to bee giuen to his Enemies and none to keepe him from this violence And thus for m 48. outward sustenance to be brought to extreme penurie and want of all things that n 44. hee must bee driuen to borrow and not able to lend In estate and honour the o 43. Stranger amongst them to climbe aloft high high and they to come downe lowe lowe the p 44. Stranger to bee the head and they the tayle In ones name fame and estimation to be a q 37. taunt a by-word and a Prouer be vnto all people and to get r 20. shame and rebuke in whatsoeuer they set their hand vnto Particularly of this kind are First Ignorance losing all that excellency of Wisedome Ignorance Knowledge and vnderstanding that was in Adam and in stead thereof a putting on a contrarie habit of blindnesse and errour a manifest fruit of sinne and so noted Deut. 28. 28. Secondly Shame comming from that nakednesse Shame whereby wee are stripped of all the ornaments of our Glorie for that by sinne shame entred into the World it is plaine in that Å¿ Gen. 2. 25. compared with Gen. 37. before Adam and his Wife were naked and yet not ashamed Thirdly All kinde of paine weaknesse and infirmitie the t Gen. 3. 19. woman in sorrow to conceiue and beare the man u Gen. 3. 19. Infirmitie Sicknesse in the sweat of his browes to eate his bread Againe x Deut. 28. 1 22 27 35. hunger thirst wearinesse sores itches sicknesse c. And that these and such like are the fruits of sinne appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse Iohn 5. Iehoua shall make the pestilence cleane vnto thee vntill be hath consumed thee Iehoua shall smite thee wâ—â—h a Consumption and with the Feuer and with a hot burning Ague and with a feruent heate Iehoua shall smite thee with the Botch of Egypt and with the Emeâ—ods and with the Scabs and with the Itch. Iehoua shall smite thee in the knees and in the thighes with a sore Botch that thou canst not be healed euen from the sole of thy foot vnto the top of thy head and in the end Death which is the separation of soule and bodie 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee Therefore Mat. 9. 2. when hee was to heale the man sicke of the palsie hee said vnto him Be of good comfort sonne thy sinnes are forgiuen thee Fourthly Death the separation of the soule and bodie So the Apostle telleth vs Rom. 5. 12. Through death sinne came into the World which bodily death is a part of that death threatned at the first Gen. 2. 17. What day thou eatest of it thou shalt dye And this is as it were the last and vttermost period of all our former miseries in which one they all are comprehended for in death our shame weaknesse and dishonour is most apparant as the Apostle saith 1. Cor. 15. 42 43. that our bodie is sowne that is buried and committed to the ground in corruption in dishonour and in weakenesse And of this nature is a y 1. Co 15 51 52. 1. Thes 4. 15 16. Yet in all this some reliques of former dignitie doe remaine namely in the minde miserable change like to death which shall befall them that are aliue in the latter Day But in all this God hath beene pleased to vse a temper leauing still some reliques of our dignitie and first condition That part indeed of his image which standeth in righteousnesse and true holinesse is quite and cleane abolished that not so much as any steps or fragments doe remayne the z Ephes 2. 1. Apostle bearing witnesse that we are borne dead in sinne but the Image of GOD standeth also in the excellencie of man aboue other Creatures of which dignitie or excellencie but not of holinesse or Innocencie some reliques wee carrie yet about vs And they are first in the minde or bodie alone and by themselues considered then in the whole man In the minde First Common principles of good and euill which Common principles of good and euil sparkes of that light of nature the a Rom. 1. 18. Apostle calleth Truth that is some seed of the eternall Truth both for knowledge of God and of our duties to our brethren as that there is one God and that the same God is to bee serued that hee rewardeth those that keepe his Law and punisheth the transgressors that men must reuerence their Superiours and not harme their Neighbours nor doe iniurie one vnto another And from this light that euerie one carryeth about him and is borne and bred together with him commeth the Law of nature that nature which now wee haue since the fall of Adam therefore Iohn 1. 9. it is said that euery man comming into the World is lightened therewithall And this serueth notably for the collection and gathering of his Church out of the wicked World for if all common honestie all seedes of comelinesse and vertue were vtterly extinguished and put out how could either the Church bee gathered at all or preserued or kept when it is once gathered Secondly A conscience when we doe amisse whereof some seedes of conscience naturally some seedes are left in euerie one the better to represse the vnbrideled course of our affections howsoeuer some struggle to shake them off Rom. 2. 15. their conscience accusing or excusing Now this light of Nature and seedes of conscience which notwithstanding are wholy sinfull left in man are good and holy things in themselues and of their owne nature but in vs vtterly corrupt and naught All whose parts and powers are wholy tainted and defiled with sinne that truly the a Titus 1. 15. Apostle saith Both our minde and conscience is defiled Therefore they serue not at all to iustifie vs as though and doe but serue partly to keepe men from breaking forth without all shame or regard of honestie partly to make them vnexcusable by our owne Wisedome Reason Will Desire or Affections wee were able to doe or to indeuour that that is good but partly to keepe men from breaking out without shame vnto an ouer-bold and audacious defiance of all godlinesse and honestie partly to make vs inexcusable in the sight of God Rom. 1. 20. For first those seedes of Truth and Light which wee haue of God are so farre
Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
flesh he was iustified in the Spirit And g Acts 2. 22. PETER calleth him a man approued of God by the excellent Deedes and miracles and signes which God had done by him Which as h Iohn 2. 11. Iohn noteth were to manifest his glorie In regard whereof he saith i Iohn 1. 14 Wee saw his glorie as the glorie of the onely begotten Sonne of God But yet sometimes more gloriously then at other he was pleased in an extraordinary manner to reueale it as in his Transfiguring vpon the Mount when k Matth. 17. 2. his face shined as the Sunne and his garments were made white as the light In his l Iohn 2. 15. whipping of the Buyers and Sellers out of the Temple In his m Iohn 18. 6. causing of them that came to apprehend him onely by the power of his Word to fall vnto the ground c. yea in the very midst of all his sufferings and euen vpon the Crosse it selfe how did his glorie shine taking vpon him to n Luk. 23. 42 43. dispose of Paradise the kingdome of heauen at his pleasure and making heauen and earth the liuing and the dead to worke together for the celebrating of his greatnesse When the Sunne ashamed of their doings o Matth. 27. 45 pulled in his beames and refused to giue them Light when at p Matth. 27. 50 51 52. his voice and the noyse of his roring the Earth trembled and shooke the Vale of the Temple rent a sunder from the top vnto the bottome Rockes flew in pieces the Graues were opened and the Bodies of many dead Saints did arise when hee wrung out of the q Matth 27. 54 Centurions mouth a confession of his person and made the r Iohn 19. 19 20 21 22. hands of Pilate imbrued with his bloud to be the instruments of the publishing of his Office and to lift vp the Standard of his prayse to all people Latines Greekes and Hebrewes that not without iust cause doth the Å¿ Coloss 2. 15. Apostle say that He spoyled Principalities and Powers and led them in open shew triumphing vpon the Crosse So as the shamefull and ignominious Crosse was contrary to its nature so altered and changed by Christs Diuine Power that it serued now for a Trophee and Monument of his Victorie being as a Chariot wherein he rode more glorious then any Emperour or Potentate of the World in the middest of his greatest Triumph and had all the enemies of our Saluation Satan Sinne Hell and Condemnation led after him chayned and fast bound with all their weapons pulled from them as men taken captiues But this Glorie of his afterwards shined foorth most were in soule or bodie apart or ioyntly in them both In soule he went to Heauen presently after death cleerely in foure steps or degrees In the first place may bee reckoned though it were not conspicuous to the World that he went in soule vnto Heauen after death So hee t Luke 23. 43. saith to the Thiefe This day thou shalt bee with mee in Paradise And after being readie to giue vp the ghost u Verse 46. Father into thy hands I commit my Spirit Which to bee meant of his present going to God his Father is manifest by other places where the like phrase is vsed as Acts 7. 59. in the Prayer of STEPHEN Lord receiue my spirit The second step is his Resurrection when in the His bodie hee raysed from the dead Chambers of death he conquered death it selfe and being a Morsell that the graue was not able for to swallow arose from the dead and made thereby a perfect conquest of all his foes and full demonstration of his Glorie as the Apostle saith x Rom. 1. 4. He was mightily declared to be the Sonne of God as touching the spirit of Sanctification by rising from the dead In his Resurrection I note these sixe things First The cause of his Resurrection which was by his owne Diuine Power Secondly The manner of his rising mightily and powerfully not bound hand and foote as Lazarus came forth but like Samson hee y Acts 2. 24. brake the bands of death and of the graue in sunder Thirdly What bodie hee rose withall a Bodie freed glorious from all infirmitie hunger thirst wearinesse c. and indued with immortalitie strength nimblenesse agilitie Behold my hands and my feet It is euen â— touch me and see mee A Spirit hath not flesh and bones as yee see mee to haue Acts 2. 32. Acts 3. 13 15. able to mooue vpwards aswell as to goe downewards glorious and shining and therefore called z Phil. 3. 21. A bodie glorious Howsoeuer it Vbiquists that teach Christs body since his Resurrection to bee Omnipotent euerywhere remayne a a Luke 24 39. bodie still to bee handled touched felt hauing length breadth c. with all other essentiall properties belonging to a Bodie and locally comprehended in one certaine place Fourthly The time when hee rose which was the the third day at the dawning of the day b Mat. 16. 21. Luke 24. 7. 11. Acts 10 40. 1. Cor. 15. 4. third Day early in the morning Fiftly The fruit and benefit in all those good and excellent things which are to bee remembred when wee speake of the Kingdome of Heauen The third step is his most blessed and glorious Ascension whereby in stead of the lower part of the In his whole person soule and bodie he ascends into Heauen Earth whither for his great loue vnto vs he did willingly come downe God hath taken him vp and set him aboue the highest Heauens as the Apostle noteth Ephes 4. 10 11. Now this that he ascended what is it but that hee first descended into the lower parts of the Earth He that descended is the selfe-same that ascended farre aboue all the Heauens c. Of this is the Storie recorded Marke 16. 19. Luke 24. 51. and more fully Acts 1. 29. that whilest they looked he was lifted vp or as the Angell calleth it Acts 1. 11. taken vp from them into Heauen that is his humane nature by the power and vertue of his God-head was truly and locally translated from the Earth into the highest Heauens of the Blessed where it is to remayne in all glorie and excellencie till the latter Day as the Angell telleth his Apostles Acts 1. 11. This Iesus that is taken vp from you into Heauen shall so come as you haue seene him going into Heauen And Peter more plainly Acts 3. 21. Whom Heauen must contayne till the times of the restoring of all things For where our Sauiour saith Mat. 28. 20. I am with you alwayes to the end of the World and a c Mat. 26. 11. little before had said Me you shall not haue alwayes among you it appeareth that the manner of his presence is to bee distinguished for hee is present indeed alwayes with his Church but by the
ISACK where indeed hee did but shew himselfe willing and readie to offer him and u Mat. 5. 6. Christ promiseth that they that hunger and thirst after Righteousnesse shall be satisfied To come to some other notes of Sanctification in the second place many parts of Holinesse are vndoubted signes of it First our intercourse with God by priuate and feruent Prayer of Faith is the most infallible signe of all the rest A singular fruit and testimonie to a mans conscience that hee is regenerate for this is the very marke which the Holy Ghost setteth vpon prophane men They x Psal 53. 5. call not vpon God and the reason is plaine and euident for either Prayer will make men to leaue sinne or sinne will make men to leaue to pray The wicked though they seeme to pray in secret doe it seldome or neuer with companie to fill vp the number and for their credit sake or for some worldly respect they can be content to make one But howsoeuer it bee their Prayers differ farre from the properties of true Prayer that are onely to bee found in Gods Children Which properties and wherein the wicked differ from them may all be gathered out of that most absolute Prayer both for matter and forme which our Sauiour himselfe hath taught vs and are these that follow First The faithfull man is furnished with the y Zach. 1â— â— Spirit of Prayer or Supplication that is an excellent Grace facultie or abilitie wrought in a man by the holy Spirit whereby he is made able willing and readie to pray vnto God for euery want as the present occasion doth require for as the z Rom. 8. 26. Apostle saith Of our selues we know not what to pray Therefore our Sauiour deliuers vnto vs in few wordes all the maine Graces wee can desire and maine wants we any way can stand in need of to aske at the hands of God which may serue for a Store-house continually to put words in our mouth But the carnall man though he can speake and tell a perswasiue Tale for worldly things he is vtterly ignorant how to aske heauenly Secondly That we may pray as we ought the a Rom. 8. 26 27 Spirit helpeth our infirmitie and teacheth vs to pray according vnto God with grones and sighes that cannot bee expressed But this the Worldling is farre from to whom such sighes and gronings of the Spirit are as strange and vnheard of as is the b Iohn 14. 17. Spirit it selfe the Authour of it Thirdly Gods Children in all their necessities addresse themselues to him and seeke for good things at the hands of their heauenly Father through Christ the wicked howsoeuer with c Numb 23. 14 Balaam they may breake forth into wishes and woulds Let my soule dye the death of the Righteous and my latter end be like to him haue neither the face nor the heart to goe to God by humble Prayer as Dauid in the like case did Psal 26. 9. Take not away my soule with sinners nor my life with bloudie men This diuersitie you may finde Psal 4. 7. Many say Who will shew vs good IEHOVAH lift vp vpon vs the light of thy countenance Fourthly The godly prepare themselues to Prayer by d Eccles 4. 13. meditating before-hand of the dutie they are to performe and of the arguments and reasons that may stirre them vp vnto it And so our Sauiour in that Prayer teacheth vs to doe by the vsing of a Preface The wicked neuer make conscience of their Prayers Fiftly True Prayer cannot be without Faith whereby wee apply particularly to our selues the loue of GOD in Christ to call him Our Father for how shall they call on him in whom they doe not beleeue Rom. 10. 14. but this the carnall man hath not Sixtly Gods Children come with boldnesse and confidence vnto him as a Child vnto his Father whereas the carnall man flyeth from him and is afraid of him as of a Iust and Righteous Iudge This difference in the point of Prayer the Apostle teacheth Rom. 8. 15. Wee haue not receiued the Spirit of bondage to feare any more but the Spirit of Adoption whereby we cry Abba Father Seuenthly Reuerence is in the true and faithfull Caller vpon of Gods Name e Eccles 5. 1. knowing that God is in Heauen and himselfe vpon Earth the carnall man rusheth without all reuerence into his presence Eightly Our Sauiour requireth of his Zeale and earnestnesse in Prayer that all our affections bee taken vp and wholly bent vpon it which the shortnesse of the Prayer teacheth and the concluding of it with this word Amen and the rather to kindle in vs a feruencie in Prayer he beateth vpon it with many words f Mat. 7. â— Aske Seeke Knocke c. For cold Suiters prooue cold Speeders But such as euen rent the Heauens with their Prayers and pull as it were by violence Gods Graces from him are those that hee delighteth in but this the carnall man is farre from whose minde is alwayes stragling and thinketh vpon his penny his businesse and worldly delights Ninthly In Gods Children there is a greater feruencie of Spirit in praying for the things that concerne Gods glorie then for those that concerne our owne good yea though it be the saluation of our soules and in those that concerne our owne good greater zeale and feruencie for heauenly things then for earthly that are sought but as additaments and appendances to the other all which the very order of petitioning in the Lords Prayer sheweth Contrariwise of these worldly things are altogether or at the least most sought after Tenthly The godly pray to set forth Gods glory as may be seene there The g Iames 4. 3. wicked aske to imploy it vpon their lusts Eleuenthly Gods Children in their prayers remember not themselues onely but the Church their brethren and fellow-members in a fellow-feeling and loue one of another Our Father Our bread Our trespasses Lead vs not Deliuer vs c. The wicked are euery one for himselfe Twelfthly The Elect pray with assurance of obtayning the things wee pray for earthly things with condition so farre as God hath appointed them for our good All other absolutely without condition which assurance is noted in the word Amen signifying that not only so we desire it may be but that so vndoubtedly it is and shall be whereunto wee are induced both by the consideration of the loue of God who is our Father and therefore willing and of his power which is in heauen and therefore able to doe vs good Which two his Goodnesse and his Greatnesse are the two maine pillars and props of our Faith And to this vertue in prayer our Sauiour doth exhort vs Mark 11. 24. All things whatsoeuer yee aske when yee pray beleeue yee shall receiue them and they shall be yours The wicked are as h Iames 1. 6. waues of the Sea tossed about with euery wind doubting and distrusting
bee moe with vs then are with them Then praying to Iehouah the Seruants eyes were opened and he saw the Mountaynes were full with Horses and Chariots of fire round about ELISHA And our Sauiour Christ by the same argument sheweth how able he had beene to free himselfe from the hands of his enemies p Mat. 26. 53. Could not I pray vnto my Father and he would giue mee more then twelue Legions of Angels Eighthly and lastly by their willingnesse vnto this Seruice declared for the most part by three circumstances First They stand continually in Gods presence wayting as it were for a Commission from him to doe vs good Mat. 18. 10. Their Angels see alwayes the face of my Father which is in Heauen Secondly They are glad and reioyce at the good of his Saints So Luke 2. 13 14. they declare themselues not a little affected with the ioy of the glad tydings which they brought vnto the Shepheards They praysed God and said Glorie vnto God on high in Earth peace and good will towards men And our Sauiour telleth vs There q Luk. 15. 7 10 is ioy in Heauen with the Angels of God for sinners that repent Thirdly They are prest and readie at Gods Commandement with all speed to put the same in practice This the r Psal 103. 20. Psalmist commendeth in them Blesse IEHOVAH ye his Angels which doe his Word which harken to his voice Our Sauiour likewise teacheth vs to pray Thy will bee done in Earth as it in Heauen The speed and cheerfulnesse they vse in executing Gods Commissions was figured vnder the Law by the Cherubins in the Tabernacle painted with wings wherefore Psalme 18. 10. God is said to come riding vpon them as vpon Chariots and flying as it were with wings In the Vision of Å¿ Esay 6. 2. Esaia they haue each of them six wings whereof with two they flye yea so swiftly and so earnestly doe they flye that as it were they wearie themselues with flying as of the Angell t Dan. 9. 21. Gabriel it is expressely spoken These qualities before named are all of them figured in the Vision of u Ezech. 1. 10. 10. 14. Ezechiel where the foure liuing creatures which are the holy Angels are said to haue each of them foure faces the face of a man the face of a Lyon the face of an Oxe and the face of an Eagle By the Similitude of a man their wisedome and vnderstanding is incled which among all earthly Creatures is onely to be found in man in a Lyon their strength and power their labour and industrie in an Oxe or Heifar without whom the Crib is emptie but much increase commeth by his trauell saith the Wiseman in his Prouerbs And lastly their swiftnesse in an Eagle which the better to recommend in that Fowle x Reuel 4. 7. Iohn giueth him the Epithete of a flying Eagle The glorie of these Angels hee describeth saying that y Ezech. 1. 4. out of the middest of that fire the visible signe of Gods presence sparkled as it were a most liuely hiew which he explayneth z Verse 13. afterwards to be like vnto coles of fire burning as Lampes not onely themselues set on fire but affecting all the creatures with the glittering of their glorie as the Lampes disperse their flame The last of those generall heads wherein we place our Fourthly in a spirituall glory and wisdome and other graces happinesse in this life is a spirituall glorie and wisdome and other graces whereof the Preacher a Eccles 8. 1. speaketh The wisdome of a man maketh his face to shine And Paul b 2. Cor. 3. 18. We all with open face beholding as in a Glasse the glorie of the Lord are transformed into the same Image from glorie to glorie that is by the participation of his glorie our selues become glorious as it were by the reflexion of his beames Our perfect Blessednesse or Redemption which commeth After this life commeth the fulnesse of Blessednesse in the last place to bee handled wee consider in foure steps or degrees of glorie which all the members of Christ shall bee made partakers of answerable to their Head To them all two things pertayne in common the more or lesse according to the diuers measure of our Faith here To the soule in Heauen presently after death till the latter Day place where wee shall enioy it Heauen and the differing measure of glorie But these two will come in better when the rest are once handled Wherefore the first degree is that which is to the soule onely and that presently after death till the latter Day our bodies resting in the graue vnto the time of the restoring of all things as the bodies of the wicked also doe betweene whom and vs there is in this respect no difference But for our soules assoone as the period Popish Purgatorie and Limbus Patrum of this life is runne out they are forthwith carryed into Heauen by the Ministerie of the holy Angels So the Preacher saith c Eccles 12. 9. Dust that is the bodie of man returneth to the Earth as it was before and the Spirit returneth vnto God that gaue it And the Apostle PAVL Wee d 2. Cor. 5. 1. know when this our earthly Tabernacle is dissolued we haue a building from God not made with hands euerlasting in Heauen And the same dwelling in the Heauens hee e Verse 6 7 8. by and by interpreteth to bee as much as to goe and dwell with the Lord We know that while wee dwell in the bodie wee are absent from the Lord for we walke by Faith not by sight Therefore we desire rather to remooue out of the bodie and to dwell with the Lord. So to the f Phil. 1. 23. Philippians I do desire to loose from hence that is to haue my soule depart from my bodie A Metaphor taken from Ships that loose or set from the shore to be with Christ And this to be his meaning the next words make it very plaine but to continue in the flesh is more necessarie for you This is it which our Sauiour g Luke 23. 43. Christ saith to the Thiefe This day shalt thou be with me in Paradise In the h Reuel 6. 10. Reuelation the soules of the Martyrs are said to be at rest vnder the Altar And the Apostle to the i Heb. 12. 23. Hebrewes reckoneth the Spirit of the righteous that are perfiâ—ed For this cause our Sauiour k Luke 23. 46. Christ vpon the Crosse commendeth his Spirit into the hands of his Father that it might be an assurance vnto vs that our spirits also shall goe to him when they depart out of this bodie And this estate both of the Elect and Reprobate our Sauiour Christ expresly sheweth in the Parable of the Rich man The very scope whereof driueth vnto this that although the wicked in this life for the
wherein they are preferred and making our vse of them them the principall whereof are these that follow First Rising vp before them Thou h Leuit. 19. 32. The notes of which Reuerence are rising vp before them shalt rise vp before the hoarie haires and giue honour to the face of the aged Secondly Giuing them the place and honour of speaking first I am i Iob 32. 6 7. the youngest in yeeres and yee are aged Therefore I was afraid and feared to shew my opinion among you I said Men of yeeres shall speake and the aged shall declare wisdome Thirdly To meete them comming towards vs. So Gen. 18. 2. ABRAHAM lifting vp his eyes and looking lo Giuing them the place and honour of speaking first c. three men stood by him and when he saw them hee ranne to meet them from the Tent doore 1. King 2. 19. When Bathsheba came to speake with King Salomon the King rose to meete her Fourthly To bow vnto them as both Abraham and Salomon did in the places aboue mentioned ABRAHAM ranne to meete them bowed himselfe to the ground The King rose to meete his Mother and bowed himselfe vnto her Of this kind is the bowing of the knee Mark 10. 17. When Iesus was gone out of the way there came one running and kneeled to him Fifthly To stand by them whilest they sit downe And of this also Abraham is there set for an Example k Gen. 18. 8. He tooke Butter and Milke and the Calfe that he had prepared and set before them and stood himselfe by them vnder the Tree and they did eate l Exod. 18 13. Exod. 18. 13. When Moses sate to iudge the people the people stood about him from morning vnto euen Sixthly To giue them the chiefest seates as m 1. King 2. 19 Salomon did to his Mother when himselfe setting downe on the Throne caused a seate to be set for her and shee set at his right hand So the n Gen. 43. 33. children of Iacob eating Meate in Iosephs house sate before him the eldest according to his age and the youngest according to his youth Insomuch as the Egyptians maruailed among themselues Seuenthly To vse Titles of Reuerence when hee talketh with them As o 1. Pet. 3. 6. SARAH obeyed ABRAHAM called him Lord whose Daughters yee are whilest you doe well Ye p Iohn 13. 13. call me Master and Lord and yee say well for I am so Eightly To keepe silence in Courts and places of Iudgement till we haue leaue to speake which modesty is noted in PAVL Acts 24. 10. who after that the Gouernour had beckened vnto him that he should speake and not before answerd c. The contrarie of this reuerence is First Contempt and Vnreuerent behauiour in deriding or speaking euill and reuiling them When q Gen. 9. 22. HAM the father of Canaan saw the nakednes of his father he told his two brethren without The r Pro. 30. 17. eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the Valley picke out and the young Eagles eate it Hee Å¿ Gen. 21. 17. that curseth his father or mother shall dye the Death Secondly Extolling our selues aboue our betters as Abimelech did who being a Concubines sonne would needes raigne before the lawfull sonnes of his father I udges 9. To those in any Authoritie whatsoeuer whether the To them in authoritie Subiection in a readie submission to their gouernment and Obedience voluntarily to doe what they command same be publike or priuate doth belong First Subiection in a readie submission to their gouernment Secondly Obedience in a voluntary doing of that commanded For these two are to bee performed to all in authoritie and that not onely to the good and courteous but also to the froward as the Apostle exhorteth 1. Pet. 2. 18. First It must be from Seruants to Masters t Eph. 6. 5 6 7. Seruants bee obedient vnto them that are your Masters according to the flesh Secondly Fom Children to their Parents u Ephes 6. 1. Children obey your parents in the Lord for that is right Thirdly From Wiues to their Husbands x Ephes 5. 22 23. 4. 14. Wiues submit your selues vnto your Husbands as vnto the Lord for the Husband is the Wiues head euen as Christ is head of the Church and the same is the Sauiour of his bodie Therefore as the Church is in subiection vnto Christ euen so let the Wife be to her Husband in euery thing Fourthly From the People to the Ministers y Heb. 13. 17. Obey them that haue the ouersight of you and submit your selues for they watch for your soule as those that must giue an account that they may doe it with ioy and not with griefe for that is vprofitable for you Fifthly From Subiects to Magistrates both the supreme Magistrate subordinate ones Submit z 1. Pet. 2. 13 14. your selues vnto all manner erdinance of man for the Lords sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him Let a Rom. 13. 1. euery soule be subiect vnto the higher powers for there is no power but of God and the powers that be are ordayned of God Contrary to this subiection are First Contempt as that of b Gen. 16. 4. Hagar Sarahs Hand-maid who when shee saw her selfe to conceiue her Mistris was set light by in her eyes Secondly Shaking off the yoke of subiection to Princes as the Papists doe Thirdly The resisting of lawfull power whereof the Apostle c Rom. 13. 2. saith Whosoeuer resisteth authoritie resisteth the Ordinance of God and they that resist shall receiue to themselues iudgement Contrary to the other is disobedience which is one of the sinnes the Apostle reckoneth vp Rom. 1. 30. disobedient to Parents But this obedience is not absolute without bounds or limits It must bee Or when it cannot with a good conscience be done in the Lord for that which the Apostle writeth vnto Children Ephes 6. 1. Children obey your Parents in the Lord reacheth farther and hath a place in all Therefore Coloss 3. 22. hee maketh the feare of God the Rule of Seruants obedience Seruants obey your Masters c. fearing God And the like is to be said of Magistrates as we are taught Acts 4. 19. Whether it be right in the sight of God to obey you rather then God iudge ye What must be done then if they command things vnlawfull such as with a good conscience wee cannot yeeld vnto Verily in such cases wee are patiently to abide the punishment patiently to beare the punishment In which doing we no way violate the obedience due vnto them To this patient suffering of the punishment the Apostle doth exhort vs 1. Pet. 2. 19 20. For this is thank-worthy if a man for conscience towards God endure griefe suffering wrongfully for what
giuen vnto much wine but teachers of honest things that z 1. Pet. 5. 3. they may instruct the younger women to be sober-minded that they loue their Husbands that they loue their children Not as though yee were Lords of Gods Heritage but that ye may be ensamples to the flocke a Iob 29. 8. The young men saw me and hid themselues and the aged rose and stood vp his wise and graue carriage procuring reuerence and credit to him Secondly Vsing of the things wherein they are preferred And vsing of the things wherein they are preferred to the others benefit to the others benefit being content to yeeld vnto them when they are in the right as to their brethren So Deut. 17. 20. it is specially commanded to the King That his heart bee not lifted vp aboue his brethren And b Iob 31. 13. Iob professeth his care to practise this Lesson If I did condemne the iudgement of my Seruant and of my Maid when they did contend with mee Thus did c 2. King 5. 13 14. NAAMAN harken to the aduice of his Seruants and returning washed in Iordan and was made whole The Dutie of such Superiours as are in authoritie From them in authoritie First instruction of their Inferiors in the things of God and of their speciall callings whatsoeuer the same be is Instruction of their Inferiours in the things of God and of their speciall callings as Ioshua did the d Iosh 24. Israelites And in this respect Iob e Iob 29. 15. saith of himselfe that he was eyes vnto the Blind and feet vnto the Lame Secondly Due recōpence of good or euil actions which Peter f 1. Pet. 2. 14. Then due recompence of good or euill actions sheweth to bee the cause why Magistrates are erected for the punishment of euill doers and prayse of them that doe well And g Ro. 13. 2 3 4 Paul saith that Princes are not to be feared for good workes but for euill Wilt thou then be without feare of the Power Doe well so shalt thou haue prayse of the same for he is the minister of God for thy wealth In h Col. 4. 1. another place Ye Masters saith hee doe vnto your Seruants that which is iust and equall knowing that yee also haue a Master in Heauen Thirdly Protection from wrongs for whither should And lastly protection from wrongs the eyes i Psal 123. 2. of the Seruant looke but to the hand of the Master and the eyes of the Mayden but to the hands of her Mistris Hereupon Gen. 20. 16. Abimelech telleth SARA that ABRAHAM her Husband was the couering of her eyes and the man that was to protect her Iosias also Lam. 4. 20. is said to be vnto the people the breath of their nostrils The Dutie of Magistrates From publike authoritie that is to say from Magistrates maintenance aswell of true Religion as of peace and honestie of life Anabaptists which reiect Magistracie The Papists which teach that it belongeth not to the Magistrate to deale in matter of Religion And also exempt their Clergie from the Iurisdiction of the Ciuill Magistrate is First Maintenance of true Religion Secondly Maintenance of peace and honestie of life for to him hath God committed the maintenance of both the Tables So the k 1. Tim. 2. 2. Apostle teacheth that the Ciuill Magistrate is raysed vp of God vnto that high estate of Dignitie that we might liue vnder them a peaceable and a quiet life in all godlinesse and honestie A part of this Dutie is the deciding of Controuersies betweene man and man and the true ministration of Law and Iustice as Moses did Exod. 18. 13. For the performance of both these God hath furnished him with power and to this end put the Sword into his hands which hee may not suffer to rust in the Scabbard but must draw it out to punish all offenders l Rom. 13. 4. If thou doe euill feare for hee beareth not the Sword for nought for he is the Minister of God to take vengeance on him that doth euill In all which punishments a proportion is to be obserued That euery one be according to the nature and qualitie of the offence Those against the first Table most seuerely and sharply after the example of God himselfe whom the Prophet m Ier. 5. 7. bringeth in saying How should I spare thee for this Thy children haue sworne by them that are no Gods In the second Table Murder Incest Rape with death Trespasse with the recompence of the hurt c. In all which the Iudiciall Lawes of Moses albeit wee are not tyed to the precise and strict forme of that Common-wealth are notable precedents to goe before vs for the equitie and substance of them The contrarie whereof is the not punishing or light censuring of capitall crimes and letting them escape whom God bringeth into our hands Of the first we haue a Law Numb 35. 31 33. Ye shall take no recompence for the life of the Murderer which is worthy to dye but he shall be put to death for bloud defileth the Land and the Land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And 1. Kin. 20. 42. A Prophet telleth the King of Israel as from the Lord Because thou hast let goe out of thy hands a man whom I had appointed to dye thy life shall goe for his life and thy people for his people For the second ELI is reprooued 1. Sam. 2. 23. who for foule and shamefull faults committed by his sonnes such oppressing of the people as made men abhorre the Seruice of the Lord lying with the women that assembled at the doore of the Tabernacle of the Congregation c. reprooued them onely with a few words and that in a milde sort Why doe you such things for of all this people I heare euill reports of you Doe no more so my sonnes for it is no good report which I heare of you that you make the Lords people to trespasse Take here-with-all some cautions First That the Magistrate being Gods n Rom. 13. 1. Minister in this behalfe doe all things holily and reuerently as in his presence whereof we haue Ioshua o Iosh 7. 19. 25. for a worthie patterne who said vnto ACHAN My sonne I beseech thee giue glorie to IEHOVAH the God of Israel and make confession vnto him and shew me now what thou hast done hide it not from me Afterwards when the fact was confessed by him IOSHVA said In as much as thou hast troubled vs IEHOVAH shall trouble thee this day And all Israel threw stones at him and burnt them with fire and stoned them with stones Secondly He must propound a right end before him that is to say first the parties good and reformation not his shame and destruction for that the p Pro. 20. 30 Wiseman teacheth vs to bee the scope and marke
dispensation from God himselfe for First God c Gen. â— 22. in the first institution of holy Marriage coupled together but one man and one woman Adam and Eue and created onely two from whom all Mankinde should come when yet all other spirits were his also as the Prophet disputeth Mal. 2. 15. This reason our Sauiour yeeldeth Mat. 19. 4. Haue yee not read that he which made from the beginning made them one male and one female Secondly Hereby there commeth a seed of God or a holy seed acceptable vnto him in the restraint of all rouing lusts for d Mal. 2. 15. why made he one Because hee sought a seed of God saith the same Prophet Thirdly The words of the Law rightly vnderstood are expressed e Leuit. 18. 18. Thou shalt not take one Wife to another to vexe her c. Lastly If a man may measure the childes goodnesse by the Fathers vertues the first Polygamist and corrupter this way of Gods Ordinance was f Gen. 4. 19. Lamech a vile wretch of the posterity of wicked Cain Fiftly I say Into one flesh For that by Marriage those that were two before are now become but one So was the first institution Genesis 2. 24. They shall bee one flesh And Matthew 19. 5. Our Sauiour accordingly concludeth Wherefore they are no more two but one flesh Whereof it followeth that Marriage is a perpetuall bond so as Whosoeuer g Mat. 19. 9. putteth away his Wife except it be for fornication and marryeth another committeth adulterie and he that marrieth her so put away committeth adultery Howbeit if one of the The Popish Bygamy which accounteth him to haue two Wiues that marryeth againe after the first Marriage dissolued or hath marryed a Widdow parties dye the other then is at libertie to marrie againe For the h 1. Cor. 7. 39. woman is bound by the Law as long as her Husband liueth but if her Husband dye she is free to marrie whom she will Lastly concerning Marriage this one thing is to bee added that it is conuenient that a solemne contract of the parties married should goe before By contract I meane a promise of both the parties to marrie the one with the other if in the meane time there appeare no iust cause to the contrarie whereby it is easie to discerne what is the right vse and end of a contract namely that before that indissoluble knot doe come the parties may thorowly acquaint themselues together that so any lawfull impediment to hinder their meeting may in time be discouered before it proceed further and this is conuenient First Because it is warranted by the example of Gods Children i As may bee seene Deut. 22. 23. Mat. 1. 10. in all times and by the light of Nature among the very Heathen Secondly God himselfe approueth it in prouiding for the chastitie of a woman so contracted no otherwise then as if shee were his wedded Wife that he k Deut. 22. 23 24. which lyeth with her shall dye the death The contraries of this puritie which hitherto haue beene spoken of are First Inward and in the minde the lusts of l 1. Cor. 7. 9. It is better to marry then to burne concupiscence as the Apostle doth oppose them 1. Thess 4. 5. Let euery man know how to possesse his vessell in holinesse and honour not in the lusts of concupiscence as the Gentiles that know not God Which lusts of concupiscence else-where he calleth burning for that thereby godly motions as with fire are burnt vp and consumed Of these Christ speaketh Mat. 5. 28. Whosoeuer looketh vpon a woman to lust after her hath alreadie committed adultery with her in his heart Secondly All bodily pollution and vncleannesse as the sinne of Onan for which the Lord slue him Genesis 38. 8. The like whereof is that Deut. 23. 10 11. when it commeth from immoderate dyet or vnchaste thoughts More particularly is condemned all vnlawfull copulation in the seuerall kindes thereof Buggerie Adulterie Fornication Buggerie a sinne not to be named is a copulation against nature whether with beasts dishonouring our owne Sexe or of men or women in the same Sexe committing filthinesse Thou m Leuit. 18. 23 24. shalt not lye with a male as a man lyeth with a woman that is abomination Thou shalt not lye with any Beast to pollute thy selfe therewith Neither shall a woman stand before a Beast to lye with it that is confusion Cursed n Deut. 28. 21. be hee that lyeth with any Beast For this o Rom. 1. 26. 27. cause God deliuered them vp into dishonorable lusts for euen the Females changed the naturall vse into that which is contrarie to nature likewise also the Males leauing the naturall vse of the Female burned in their desire one vnto another Males with Males committing filthinesse This was the sinne of Sodome p Gen. 19. 5. Bring forth the men vnto vs that we may know them The other two are Adulterie and Fornication Adulterie when one or both are marrryed to another Fornication when two vnmarryed persons commit it Of both which the Apostle saith q Heb. 13. 4. Whoremongers and Adulterers God will iudge The r Gal. 5. 19. workes of the flesh are Adulterie Fornication c. And our Sauiour Mat. 15. 19 20. Out of the heart come Adulteries Fornications c. These are the things that defile a man And here if in any of these force be vsed it is called Rape and maketh the sinne more haynous But the partie Å¿ Deut. 22. 26 27. forced is to bee held guiltlesse There bee two especiall meanes both to set and to The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely shamefastnesse in words hold vs in the puritie both of soule and bodie whether we be sole or marryed Modestie and Temperance Modestie is that which keepeth a comelinesse and decencie in things First Our words to bee modest and shamefast euen when wee speake of things that sinne hath made shamefull as we see the Holy Ghost euery where to doe Gen. 4. 1. ADAM knew EVE his Wife Gen. 29. 22. Hee tooke LEAH and brought her vnto IACOB who went in vnto her 1. Sam 24. 3. SAVL went to couer his feet The contrarie whereof are First Lewd speeches and much noyse whereby Salomon describeth the vnchaste woman Pro. 7. 11. and 9. 13 Secondly filthie speeches whither referre Loue-Songs amarous Bookes filthy Ballads Enterludes c. comprehended vnder the name of filthinesse foolish speaking and iesting which are not things comely Ephes 5. 34. Secondly Our eyes and countenance to bee chaste Countenance making as Iob t Iob 31. 1. did a couenant with our eyes not to looke vpon a Mayde The contrarie whereof is First a whorish u Pro. 7. 31. countenance Secondly Eyes which the Apostle x 2. Pet. 2. 14. calleth full of Adulterie feeding them either with anothers beautie whereof
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
Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
from being our guide to leade vs vnto Heauen the same being the proper office of Christ Who b Ioh. 14. 6. is the Way the Truth and the Life as contrariwise they conuince vs euery mothers childe both of impietie to God and iniustice to men in that wee shew not forth the power thereof in our liues but restrayne and keepe it backe vniustly to doe quite the contrarie Insomuch as men naturally knowing c Rom. 1. 19 20 God both his eternall Power and Godhead yet they glorifie him not as God but wax vaine in their reasonings and disputes and rush forth into all vnrighteousnesse against men as the Apostle there at large declareth And the like may bee said of the conscience also that it tendeth onely vnto this to take away all excuse from vs Rom. 2. 15. So as our Desire Will Affections retayne now no part of our former conscience but are wholy brutish sensuall and slaues vnto sinne as wee heard before Not that hereby wee take away all freedome of will from man but we teach that the same hath place onely in the naturall inclinations common to all liuing Creatures which naturally seeke their own good life nourishment maintenance preseruation propagation c. or in the outward actions of this life for matter of manners gouernment of Houses Families Common-wealth Cities c. but not to doe the things that are good and pleasing vnto God The reliques of our former dignitie that yet remaine In the bodie a kind of maiestie in the bodie are c Gen. 9 6. Maiestie and comelinesse of person which bring men many times into a loue and admiration of vs. In the whole d Gen. 9. 2. man there is a certaine soueraigntie that keepeth in awe the brute Creatures insomuch as In the whole man a certain soueraigntie that keepeth in awe the brute creatures The creature here through the fall of maÌ„ receiueth an impaire of his first perfection many sauage beasts that farre excell man in strength doe willingly yeeld themselues to be tamed of him Lastly the punishment of mans transgression resteth not in man alone it is of a more large extent reacheth for mans sake to the other creatures for as they were for his seruice and command made in all excellencie of perfection So by the fall of Adam he hath not onely vndone himselfe and his posteritie but euen the brute beasts and all the dumbe creatures are impayted by it grone vnder that impayre for so God pronounceth Gen. 3. 17. Cursed bee the earth for thy sake And againe Verse 18. Brambles and Bryers shall it bring forth vnto thee And the Apostle Rom. 8. 22. The whole Creation that is all the things created grone and trauaile together vnto this present time And that hee calleth there vanitie or a vanishing and a flitting estate subiect to corruption and decay they hauing a part in the punishment of man to agrieue his curse and to make it more appeare how fearfull his transgression was whereof all the Creatures and the whole frame of the Creation doth feele the smart as e Rom 8. 20. Paul saith They are subiect vnto vanitie for him that subdued them that is to obey the Creatours pleasure who by casting them into this vanitie would leaue it testified how much he is offended with man for whose good he had created them in a farre more excellent condition So much of that which is in part The fulnesse of the curse after death is damnation with the Deuill and his angels This which you haue heard is that miserable and wretched estate which sinne hath drawne vpon all the sonnes of Adam so long as they liue in this World That which we call full cursednesse is a sorer and a more grieuous punishment the full cup of Gods heauie indignation insupportable of all his Creatures No Angell no man not all the Angels or men of the World able to before it or to indure the least brunt of it but forceth miserable man vpon whom it lighteth downe into Hell that horrible place of darknesse where they indure euerlasting torments with the Deuill and his angels such as no tongue can expresse or vtter And therefore it is called The f 2. Thes 1. 9. destruction of the creature The second g Reuel 2. 6. 21. 8. death h 1. Cor. 11. 32. damnation and there is said to bee i Mat. 22. 13. 25. 30. weeping and wayling and gnashing of teeth for first they are separate and quite cut off from the gracious presence of God Present indeed they find and feele him by experience but that presence separated from his fauour is an increase of their feare and horrour not onely so but the wrath of God sensibly pursuing them giueth no rest vnto their soules but as a Worme biteth and gnaweth on them continually the fearefulnesse of which torment what heart is able to conceiue But to giue some glimpse of it the Scriptures vse diuers names The k Mar. 9. 43 44 45 46 47. Worme that neuer dyeth Hell fire Vnquenchable fire The l Reuel 19. 20. 20. 10 14. burning Lake Therefore wretched and fearefull is their condition yea thrice miserable are they and happie had it beene for them if neuer they had beene borne as also our m Mat. 26. 24. Sauiour Christ doth say Two circumstances there are whereby these torments insupportable in themselues are made yet more grieuous First By the place Hell where they are kept fast bound in chaines and fetters of darknesse In regard whereof it is called Outer n Mat. 22 13. 25. 30. Darknesse Secondly By the eternitie of the punishment o Mat. 18. 8. 2. Thess 1. 9. Dan. 19. 2. being euerlasting without all hope of ransome no strong nor mightie man to be looked for that may breake this Prison and let the Prisoners loose no end of punishment nor hope of any end alwayes dying and neuer seeing an end of death Their p Esay 66. Mat. 9. 44 45 46 48. Worme neuer dyeth their Fire neuer goeth out they finde not so much as one q Luke 16. â—4 drop of cold water at any time to quench their thirst A paine otherwise not so grieuous if it haue no intermission nor hope of any ease is worse then a thousand deaths O how much more then doth this exceede which with the first waight thereof breaking the very bones and all the veines and sinnewes of their heart must needes in the euerlasting continuance of it infinitely be increased The sinfulnesse annexed to this estate is hatred of God finall desperation and the full height and top of all iniquitie as in the damned spirits we saw before Further to this estate three things are proper In soule presently till the latter Day First it lighteth vpon men one by one presently after death So hath the wisdome of God ordayned that when the course of this life is runne out
worship him Phil. 2. 9. Therefore God did also exceedingly exalt him and gaue vnto him a name aboue all names that al the Name of IESVS euery knes should bow of things in Heauen and vpon the Earth and vnder the ground Thirdly Hence groweth a borrowed manner of speech which the Learned in other Professions call Synedoche Diuines for the most part The c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of properties whereby sometimes that is attributed to whole Christ which agreeth to him but in respect of one of his natures As when wee say d 1. Cor. 15. Christ suffered was crucified dead and buried wee meane it of his Man-hood onely not of the Godhead which could not suffer when he saith of himselfe e Iohn 8. 58. Before ABRAHAM was Iam this is to bee vnderstood of his God-head onely not of his Man-hood which came of the Seed of Abraham Sometimes it is spoken of some one nature which agreeth to his whole person as that of the Apostle There f 1. Tim. 2. 5. is one Mediator betweene God and men the Man CHRIST IESVS meaning he which is so God as hee is also Man Sometimes of one nature which fitteth not that but the other As when the Apostle saith g 1. Tim. 3. 16. God was taken vp in Glorie h 1. Cor. 2. 8. If they had knowne him they would not haue crucified the Lord of Glorie i Acts 20. 28. God hath purchased his Church by his bloud And when our Sauiour saith k Mar. 13. 23. The Son himselfe knoweth not of that Day of Iudgement who seeth not that it is spoken of Christ by the Name of God which belongeth but to his Man-hood Againe in saying l Iohn 3. 13. The Sonne of man which is in Heauen hee giueth to himselfe as Man that which appertayneth to the God-head But note this phrase of speech or communication of properties hath place in the Name of m The Learned say in concreto not in abstracto God and Man not of the God-head and Man-hood Therefore as it is most certaine against Nestorius deuiding the person that the Man Christ was God and therefore eternall not in his Man-hood but in his God-head that Christ God was also Man and therefore crucified taken vp into Heauen c. not in his God-head but in his Man-hood So it is most wicked and blasphemous to say that the Man-hood of Christ is his God-head vncreated omnipotent euery-where c. or that his God-head is his Man-hood subiect to suffer c. as Eutyches did confounding the natures Thus farre of the person of Christ who it was necessarie should indeed be man First That God might be pacified in that nature that had offended Secondly that hee might vndergoe the punishment due to sinne which the God-head free from all suffering could not And therefore also it was necessarie hee should haue a soule and not his God-head stand in stead of a soule for our soules must haue perished euerlastingly except his soule had suffered for them Thirdly That he might be a fit Intercessor for vs hauing tasted of our miseries All this the Apostle teacheth Heb. 2. from the tenth Verse to the end of the Chapter setting forth most notably the rich and plentifull comfort that we reape from hence by many goodly Arguments And Heb. 4. 15. hee saith Wee haue not an High Priest that cannot suffer together with vs in our infirmities but one that was tempted in all things like vnto vs. Againe it was necessarie he should be God First Because none but God could reueale vnto vs the will and pleasure of God For none hath ascended into Heauen but the Sonne of man that descended from Heauen and is in Heauen Iohn 3. 13. that is to say No man euer did nor by nature can attayne to the true knowledge of heauenly things but hee that is also God to wit the Sonne the eternall Wisdome of the Father as Iohn also saith No n Iohn 1. 18 man hath seene God at any time the onely begotten Sonne of God which is in the bosome of the Father that is of one nature and essence with him hee hath reuealed him Neither had hee beene able to sustayne the infinite wrath of God due to our sinnes much lesse to ouercome it if himselfe had beene but a finite nature Yea meete it was hee should be the Sonne of GOD for being so by nature hee is able to bestow this priuiledge on those that beleeue to bee the sonnes of GOD by adoption Iohn 1. 12. The Vnion of both natures into one person was also necessarie First That in him God and Man wee might see and behold the Father for seeing God in his owne essence and nature is inuisible and no conceit can possibly bee framed of him the Apostle sheweth that for the staying of our faith and that our minde and vnderstanding might haue somewhat to rest vpon we haue Christ o Col. 1. 15. the Image of the inuisible God the p Heb. 13. brightnesse or resplendence of his Glorie and the ingrauen forme of his Person whom whosoeuer seeth seeth the Father also as he himselfe speaketh Iohn 1. 2. For the Sonne being q 1. Tim. 3. 16. God himselfe the second Person in Trinitie manifested in the flesh is as a Glasse in whose substantiall and visible Glorie as hee was made Man the Father giueth vs to see and almost to grope and feele his owne infinite Maiestie and Loue that cannot be comprehended without whom if we looke vpon God wee see indeed some small sparkes of Glorie to terrifie and amaze vs but in Christ God and Man we behold the liuely and expresse face of God not any more as a fearefull and terrible Iudge to affright vs but as a most gracious and louing Father to comfort and refresh vs. Secondly That thereby the obedience of Christ performed in the Man-hood might be of infinite merit as being the obedience of God himselfe 2. Cor. 5. 12. Him that knew not sinne he made to be sinne for vs that we might be made the righteousnesse of God in him After the person of Christ followeth his Office of Christ or Anoynted Mediation to set vs at one with God whereof the Apostle speaketh 1. Tim. 2. 5. There is one Mediator betweene God and men the Man Christ Iesus In this Office of Mediation three things may bee considered First The persons both of the Mediatour and of those for whom Mediation is made Secondly The point and propertie of the office of Mediation Thirdly The meanes to effect it The Mediator is Christ the Sonne of God whom his Father in his infinite Wisdome Goodnesse and Mercie prouiding a meanes when there was no other meanes left in Heauen or vpon the Earth to saue vs sent downe his owne Sonne in the likenesse of sinfull flesh to saue all Beleeuers whereupon it is not onely said that Christ died but that he was r Rom.
4. 25. 8. 32. deliuered vp to death for vs the exceeding measure of whose Mercie and Loue in this behalfe is commended in the Scripture by two circumstances one is the giuing of his Sonne his onely Sonne his beloued Sonne for our Redemption ſ 1. Iohn 4. 9. In this saith the Apostle was the loue of God manifested towards vs that he hath sent his only begotten Sonne into the World that we should liue by him And our Sauiour Christ in t Iohn 3. 16. IOHN God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The second is the time of this giuing of his Sonne for vs euen then when we were his enemies This the same Apostle ioyneth with the former u Iohn 4. 20. Herein is loue not that we loued God but that he loued vs and sent his Sonne a Propitiation for our sinnes But most notably doth Paul vnto the Romanes inlarge this circūstance x Rom. 5. 6 7. 8 9 10. For Christ when yet we were of no strength in his time dyed for the vngodly Verily for a righteous man one would scarce dye peraduenture for a man that hath beene beneficiall and good vnto him some man would indure to dye But God commmendeth his loue to vs that when we were yet Sinners Christ dyed for vs for if being enemies wee were reconciled to God through the death of his Sonne how much more being reconciled shall we be saued Wherefore Called of his Father he thrust not himselfe into this Office of Mediation but had the warrant of a lawfull calling for it for y Iohn 6. 27. him as hee speaketh of himselfe hath God the Father sealed And the Apostle to the Hebrewes z Heb. 5. 4 5 6 No man taketh this honour to himselfe but hee that is called of God as was AARON So also Christ did not take this Honour to himselfe to become a High Priest but he that spake vnto him Thou art my Sonne this day haue I begotten thee gaue it him as also in another place he saith Thou art a Priest for euer after the order of MELCHISEDECH for this cause he is called an Apostle Heb. 3. 1. and the Angell of the Couenant Malach. 3. 1. And Nicodemus though hee knew him not aright acknowledgeth that he was a Teacher come from God Iohn 3. for how else might any man presume to set his hand vnto so great a worke Therefore the Prophet saith a Ier. 30. 31. His Noble one shall be of him And I will make him to approch that he may come neere vnto me for who is hee that can promise in his heart to draw neere vnto me saith IEHOVA that is as the Apostle speaketh to the Hebrewes b Heb. 5. 4. Who can take this honor to himselfe but Christ who is called of God and made our King and Priest It standeth as euery other lawfull calling doth on two parts First Gifts and Graces necessarie for the discharge of his Office which God neuer seuereth from his callings Secondly A solemne inuesting of him vnto his place Both which concurre in Christ Esay 61. The Spirit of the Lord IEHOVA is vpon me therefore IEHOVA hath anoynted mee to preach vnto the poore he hath sent me c. Of his Graces the Psalmist saith c Psal 45. 8. Heb. 1. 9. God hath anoynted thee with Oyle of gladnesse aboue thy fellowes for being the d Pro. 8. 12. Wisdome of God and in the e Iohn 1. 18. bosome of his Father how can hee bee without any Grace requisite for him that should be a Mediator And necessary it was hee should thus bee called and appointed that wee might bee out of doubt of GODS acceptance of that which Christ hath done for vs being his owne ordinance and appointment and of his good pleasure to saue vs through him whereupon the Apostle calleth him f Ephes 5. 1. an offering and sacrifice of a sweet smelling sauour to God without which all his sufferings had bene in vaine But albeit his Office of Mediation in Gods appointment were before all eternitie yet actually it beganne euer since the fall of Adam vpon Adams fall comming after the Couenant of workes which was from the beginning assoone as Angels and men were made when as yet the purpose of God to saue vs through Christ lay hid within himselfe which first hee reuealed in Paradise assoone as man had fallen The g Gen. 3. 15. seed of the woman shall breake the head of the Serpent Hereupon wee finde him inuested into the place not onely after he had taken flesh when a voyce came from Heauen saying h Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased but before his comming into the World by him that sware i Psal 110. 4. Heb. 5. 6. Thou art a Priest foreuer after the order of MELCHISEDECH And againe k Psal 2. 7. Heb. 1. 5. Thou art my Sinne this day begate I thee In regard partly of his calling to the Office of Mediation partly of the Graces that God his Father did adorne him with hee is named Christ that is to say Anoynted and because also of Gods euerlasting Decree it is said Prouerbs 8. 23. He was anoynted before the World This Office of Mediation belongeth to whole Christ to be a Mediator not to any one seuerall nature in that great worke of our Redemption the Man-hood being assisted of the God-head and the God-head in an vnspeakable manner working by the Man-hood So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession m Eph. 2. 13 14 our Peace n 1 Cor. 1. 29 30 our Wisdome Righteousnesse Sanctification and Redemption and finally o Rom. 1. 4. Our Lord and p Eph. 1. 20 22 Head of the Church An Office so appropriate vnto him that there neither are nor can be any more the Apostle telling vs that he hath a Priesthood q Heb. 7. 24. which cannot passe vnto any other but remayneth in himselfe for euer And Acts 4. 12. There is no other name giuen vs vnder Heauen whereby we may be saued Therefore he proclaymeth of himselfe I am r Iohn 14. 6. the Way I am ſ Iohn 10. 7. the Doore Touching the parties for whom Christ is a Mediator betweene God and men this benefit is proper to Mankinde Neither the Angels that fell are redeemed by him whose fall being with a high hand presumptuously and without temptation can neuer bee repayred and therefore our Sauiour saith Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels neither are those that stand vpholden by Christ as Mediator for hee tooke not their seed or nature wherefore those places Ephes 1. 10. That he might gather into one bodie all things in Christ both the things in Heauen and
should walke in them Ephes 1. 4. He hath chosen vs to bee vnblameable and vndefiled before him in loue And Iohn 15. 16. I haue chosen you c. that you might bring forth fruit Heere is the comfort of the Saints of God who labour to walke as new Creatures that they haue the same as a most certaine Badge and Marke of their Election Whereto the exhortation of d 2. Pet. 1. 10. Peter tendeth willing vs to make our Election sure by our good workes This vse the Apostle teacheth Rom. 9. 24. c. when hauing established the Doctrine it selfe to the end we should not seeke the testimonie of it in the secret counsell of God but by the calling which is set forth and made manifest in the Church hee layeth before vs the example of the Iewes and Gentiles not of euery one but of so many as by faith apprehended the outward calling and thereby made it effectuall to themselues That hee might make knowne the riches of his glorie vpon the Vessels of his Mercy which hee hath before prepared vnto Glorie euen vs saith he whom he hath called not of the Iewes onely but also of the Gentiles And who those Called ones be of the Iewes and Gentiles hee telleth vs Verse 30. As many as haue attayned to the righteousnesse of Faith So in the tenth Chapter by an excellent gradation he teacheth how and which way wee climbe vp to the consideration of this wonderfull hidden mysterie shewing that true inuocation and calling vpon Gods Name or a sound and syncere profession of the truth whereof hee had spoken Verse 9 10. is a testimonine of true Faith true Faith of a true and sound Calling by the Ministerie of the Word and that an vndoubted argument of our Election to be saued Whosoeuer e Rom. 10. 13 14 15. shall call vpon the Name of the Lord shall bee saued but how shall they call vpon him of whom they haue not heard and how shall they heare without a Preacher This is the meanes whereby we may most surely and infallibly perswade our soules that wee are of the number of Gods Elect and those that vndoubtedly shall be saued for which wee shall not need to slye to Visions and Reuelations God himselfe in his Word hath tracked the path for vs. Otherwise our Sauiour f Luke 10. 20. would neuer will vs to reioyce that our names are written in Heauen vnlesse we had certaine rules to be assured of it Againe that God hath appointed to destitute the Reprobate of his Grace and leauing them in their sinnes to bring them to perdition is euident by g 1. Pet. 2. 3. PETER that those which stumble at the Word and are disobedient were ordayned thereunto And Acts 27. 28. it is said HEROD and PILATE with the Nations and people of Israel came together to doe whatsoeuer the hand and counsell of God had fore-determined to bee done that is to condemne Iesus And Luke 2. 34. Christ is set for the fall and rising of many and for a marke to bee gain-said For this cause GOD sendeth the Ministerie of his Word to some and from some he doth with-hold it Paul was forbidden by the Holy Ghost to speake the Word of God in Asia in Bithynia c. Contrariwise he was commanded to preach in Macedonia at Corinth c. And h Acts 18. 10. why Because saith the Holy Ghost I haue much elect people there Againe in those that heare of some hee toucheth their hearts and openeth their vnderstanding of other some he dawbeth and closeth vp the eyes Mat. 11. 25. I giue thankes vnto thee O Father because thou hast hidden these things from the wise and men of vnderstanding meaning the Reprobate and reuealed them vnto Babes these are the Elect Luke 8. 10. To you it is giuen to know the Mysteries of God but to other in Parables that seeing they should not see and hearing they should not vnderstand The Obiections against all this that hitherto hath bin said are of no value God say some would haue all men saued 1. Tim. 2. 4. and none to perish but all to come to Repentance 2. Pet. 3. 9. And Christ is a Propitiation for the sinnes of the whole World 1. Iohn 2. 2. But they vnderstand not that those generall speeches are to bee restrayned to the subiect there in hand for the Apostle sheweth in the first of those places that howsoeuer that be true which else-where hee teacheth that not many noble not many mightie ones not many of account are called to the profession of the Gospell yet there is no estate so high or great nor any estate or sort of men at all but God hath his among them for whom wee are to pray that in his good time hee would vouchsafe to bring them to the knowledge of the Truth And so is this particle all in sundry places applyed to euery sort and kinde and namely Mat. 4. 23. where our Sauiour Christ is said to haue healed all diseases that is all kind of diseases That of Peter is plainly meant of the Elect alone And Iohn sheweth that our Sauiour dyed not for the Nation of the Iewes or those that liued in his time onely but for all the Elect of Iewes and Gentiles out of euery Kindred Tongue Nation and People as it is said Reuel 5. 9. and of all ages from the beginning of the World And so is this place notably expounded Iohn 11. 51 52. that Iesus was to dye for that Nation and not for that Nation onely but that hee might gather into one the Children of God dispersed According whereunto you must take the name of World Iohn 1. 29. The Lambe of God that taketh away the sinne of the World And Iohn 4. 42. This is of a truth that Christ the Sauiour of the World and in other such like places As for that dotage that Christ should dye for all absolutely and without restriction it is absurd for Christ died not for them for whom he vouchsafeth not to pray nor is a Redeemer where hee is no Intercessor Now he himselfe saith he i Iohn 17. 9. prayeth not he is no Intercessor for all Therefore we may conclude hee dyed not hee is no Redeemer of all Nay the very distinction so common in the Schooles betweene the sufficiencie of Christs death and the efficiencie of it as though his death or one drop of his bloud as some are not afraid to speake were sufficient for the saluation of all though it effect not nor worke saluation vnto all is too light and carrieth no waight with it if it bee waighed at the Lords Beame for the sufficiencie of Christs death is not to be measured by our owne conceit of it but by the Ordinance and Decree of GOD. The Messias was neuer promised but onely to the Church Therefore hee was neuer destinated but vnto them alone To k Gen. 3. 15. the rest the seed or children of the Deuill as hee
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
lesse from desperation for euen when hee cryed out in the anguish of his soule Why hast thou forsaken me yet he ceaseth not to call him his God of whom he complayneth himselfe to bee forsaken but it grew out of a meere humiliation for howsoeuer as touching his Diuine Nature he were equall with GOD the Father yet he found in his humanitie wherein hee was to pay our ransome an exceeding vnabilitie to satisfie Gods Iustice vnlesse hee might bee pleased fauourably to accept the Sacrifice of his Bodie not as the Sacrifice of a man but as the Sacrifice of his onely begotten Sonne and what was wanting in the weaknesse of his humane Nature to account sufficiently made vp in the worthinesse of his God-head Besides he feared not an vtter desertion or forsaking which to feare were desperation but lest his humane Nature should for a time be left alone without any comfortable assistance of the God-head fearing in that distressefull agonie of his and the verie confusion of the powers of his nature how long it might hold him and how infinitely more it might increase vpon him seeing that hee was not yet come to the greatest of his Passion from whence by a meere naturall desire abhorring paine which may well be without sinne he would haue gladly beene released And therefore praying it might passe from him yet presently submitteth himselfe vnto it Mat. 26. 39. O my Father if it be possible let this Cup passe from me Neuerthelesse not as I will but as thou wilt And againe Verse 42. O my Father if this Cup cannot passe away from mee but that I must drinke of it thy will bee done y Mar. 14. 36. MARKE hath it thus Father all things are possible to thee take away this Cup from mee Neuerthelesse not as I will but as thou wilt The third thing to bee obserued in his sufferings is All which hee fully satisfied that by the power of his God-head hee did indure and went thorow with them and did not take the foile for as a huge stone falling vpon a piece of britle glasse grindeth it all to powder but if it light vpon a thing as huge as it selfe it is not able for to wagge it so the infinite power of his God-head strengthened the humane Nature of Christ to indure the brunt of the infinite wrath and displeasure of his Father in such sort as it did not ouer-whelme him but that in the middest of all his sufferings hee did in a manner conquer and ouercome laying in his humilitie the beginning as it were and foundation of his Glorie and of his Kingdome in his lowe estate Whereof it followeth First that in the middest of his most bitter sufferings he was freed from hatred of God finall desperation and such like which are not of the substance of the punishment but lamentable and fearefull effects in those that are ouercome of it Secondly That hee was not nor could not bee crushed with the waight of it into Hell the place of the damned Thirdly That making satisfaction he did not lye for euer vnder it But how then did hee pay the ransome of our sinnes which is Hell fire the second Death euerlasting condemnation if he neither were in Hell to suffer there and came so quickly out of his suffering here These things as hath beene shewed are no part of the punishment but effects and things annexed to it when the punishment it selfe is not able to bee indured and hath no place where that is borne and satisfied And yet it is more that Christ the onely begotten Sonne of God yea God himselfe should for a small while thus beare the Curse of the Law then if the whole World had suffered eternall punishment in Hell fire The fourth thing is how and which way he satisfied our cursednes here in the whole course of his life all this and when First Our cursednesse here he satisfied in the whole course of his life as z Mat. 8. 16 17 the Euangelist out of the Prophet noteth He healed all that were sicke that it might be fulfilled which was spoken by Esay the Prophet saying Hee tooke our infirmities and bare our sicknesse Secondly the infinite wrath of God his Father hee our full cursednesse vpon the Crosse satisfied vpon the Crosse for thither doth the Scripture euer call vs a 1. Pet 2. 24. Who bare our sInnes vpon the Wood that b Ephes 2. 16. hee might reconcile both in one bodie vnto GOD through the Crosse killing enmitie through it c Coloss 2. 14. blotting out the hand-writing of ordinances that was against vs which was secretly contrarie to vs hee tooke it away nayling it to the Crosse Thirdly Death in the graue where beeing solemnely and death by dying vnder the power whereof he lay three daies in the graue buried to assure vs his death was a true death and not counterfeit nor fayned he lay three dayes vnder the ignominious dominion of it The fift and last thing is the end which is also the vse and fruit of his sufferings Forgiuenesse of sins Mortification or Abolishing of our sinful lusts and the Freeing of vs from death and condemnation as shall appeare hereafter To come vnto the last of those foure heads our Sauiours The glories of Christ that followed his suffrings humbling of himselfe so farre as to be obedient vnto death the death of the Crosse it pleased God to crowne with an infinite waight of blisse as the Apostle teacheth Phil. 2. 9. Agreeable whereunto is that of the Prophet d Esay 53. 10. Esay Seeing he giueth himselfe an Oblation for sinne hee shall see a seede and prolong his dayes And Reuel 5. 12 13. It is the voyce of infinite thousands of holy Angels applauded by all the creatures in heauen and vpon the earth and by the foure liuing creatures and the foure and twentie Elders Worthie is the Lambe that was slaine to receiue power and riches and wisdome and strength and honor and glorie and praise In which two e 1. Pet. 1. 11. Psal 22. the sufferings of Christ the glories that did follow the whole substance of the Gospell standeth as he himselfe teacheth his Disciples Luk. 24. 26. Must not Christ haue suffered these things and so enter into his glorie But had he no glorie at all before he had finished his sufferings Indeed during the time of his humiliation which was all his life long whilest he bare the infirmity of our natures and the punishment due to the same the great happinesse belonging to him was smothered in some sort that it did not so appeare neyther was the time for the full manifesting thereof yet come Howbeit euen then he did not obscurely make ouerture of it many wayes For first in that weakenesse of his flesh he gaue so liuely tokens of his glorie that the f 1. Tim. 3. 16. Apostle feareth not to say euen then When he was manifested in the
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
so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will
that haue alwayes troubled the Saints of God and held them as it were amazed Insomuch as comparing the happinesse of the wicked and the drunkennesse of their pleasures with their owne bitter potions they through the infirmitie of the flesh call many times in question the prouidence of God to say How should the mightie God know or how can there be any knowledge in the most High Behold these are the wicked ones and they prosper for euer and multiply riches but I am smittâ—n all the day long and my rebuke is euery Morning whereby they come almost to make a scoffe of the generation of GODS Children as in the seuentie three Psalme the Prophet Dauid sheweth in his owne person how these conflicts doe assault them from which he professeth there that hardly he could get out till he went into the Sanctuarie of GOD to the holy meetings and assemblies of the Church where he learned the the end of those men how the Lord had set them in slippery places c. The whole Psalme is very notable and full of many sweet and heauenly Meditations which are as the Wine and Apples spoken of in the c Cant. 2. 5. Canticles to stay and cheere vp the hearts of the faithfull that they faint not vnder this temptation Another an excellent man of God and a Prophet sanctified from his Mothers wombe is bold to dispute this question with God Why d Ier. 12. 1 2 3. the way of the wicked prospereth why transgressours are at rest why they be planted and also rooted continue and bring forth fruit In whose mouth God is nigh but farre from their reines At length he satisfieth his owne soule by shewing first in himselfe the singular good that aduersitie bringeth to the godly For thou O IEHOVAH knowest me thou seest me therefore thou tryest my minde to cleaue vnto thee Afterwards the end of the prosperitie of the wicked who are fed and fatted vnto destruction Thou pullest these away as Sheepe vnto the Butchery and preparest them vnto the day of slaughter The Booke of Iob swarmeth with these complaints and Salomon the wise thought it fit to arme men against it If e Eccles 5. 7 8. thou see the oppression of the peere and the wresting of right and Iustice in place of Iudgement maruell not at this their will for the High aboue the High obserueth yea the most Highâ—nes the eternall Father Sonne and Holy Spirit aboue these Tenthly We are hereby made like to Christ and conformed to his Image Rom. 8. 29. Whom he hath foreknowne them hee hath predestinate to bee conformed to the Image of his Sonne And againe Verse 17. If wee suffer together with him Now f Col. 1. 24. doe I fulfill saith PAVL in my flesh the remainders of the sufferings of Christ who hauing before suffered in his owne person as the Head doth now suffer in the daily infirmities of his members which is it the Apostle calleth To g 1. Cor. 4. 10. carrie about vs alwayes in our bodie the dying of the Lord Iesus And this Argument Peter h 1. Pet. 4. 13. specially taketh vp to perswade vs not onely to heare but to reioyce in afflictions In as much as ye partake of the afflictions of Christ reioyce that when his glorie shall be reuealed ye may reioyce and be glad And the reason is great and singular for if as the Apostle saith Heb. 2. 10. to bring many children into Glorie it was necessary to consecrate the Prince of their saluation through afflictions whereupon hee is not ashamed to call vs Brethren who is he that would sticke to goe thorow fire and water with such a Brother especially when it is to obtayne so great a Garland Eleuenthly God is able and will deliuer vs and send a gracious issue out of all whereof wee haue a promise Psal 50. 15. Call vpon mee in the day of trouble and I will deliuer thee so shalt thou glorifie mee And 1. Cor. 10. 13. No temptation hath laid hold vpon you but that which befalleth vnto men Now God is faithfull and will not suffer you to be tryed aboue that you are able but together with the temptation will make an issue that you may bee able for to beare For the Church of God howsoeuer it be in continuall floate tumbling and tossed with contrarie windes yet can neuer be sunke but is like to a i Exod. 3. 2. Bush burning in the fire but not consumed and to the k Zach. 1. 8. Mirrh Tree which though it grow in a bottome in a place that lyeth open to all kind of tempestuous weather yet is euer greene and flourishing full of fruit sweete and edoriferous God so tempering their afflictions that euen l Esay 42. 25. then when hee is angry with vs for our sinnes yet hee doth but sprinkle vpon vs a few drops and letteth out a small quillet of his wrath that hee might not waste vs with the extremitie of the heate as he doth his m Esay 66. 15. foes but disple vs with the shaking of his Rod to bring vs home vnto himselfe Whereupon the Apostle saith n 2. Cor. 4. 8 9. In all things we are pressed but not distressed doubting but not despayring persecuted but not forsaken in it cast downe but perish not This is it which maketh so large a difference betweene Gods Children and the vngodly that whereas a little trouble amazeth the one that their heart with o 1. Sam. 25 37 Nabal is as heauie as a stone and readie to dye within them the other ioyfully vndergoe whatsoeuer affliction because come life come death come what will else they know it is from God who is able and will set them free The Psalmist noteth that diuersitie when he saith p Psal 34. 20 22 Many are the afflictions of the iust but IEHOVAH deliuereth them out of all but one affliction killeth the wicked man Againe q Psal 32. 7. Great and many are the sorrowes of the wicked man but he that trusteth in IEHOVAH kindnesse shall compasse him about And Salomon in his Prouerbs Though r Pro. 24. 16. the righteous man fall seuen times yet hee riseth vp againe but the wicked at one euill fall down-right Å¿ Esay 40. 30 31 Children saith the Prophet ESAY faint and are wearied and young men fall downe flat that is whosoeuer either through childishnesse as Babes seeke not vnto GOD or in a iollitie and vaine confidence of their owne strength as lustie Youths care not for him but they that wait vpon IEHOVAH renew their strength they flye vp with the wing as an Eagle which in swiftnesse of flying vpwards passeth all other Birds so they speedily get out and passe ouer all affliction trusting in the loue and fauour of God They runne and are not wearied they goe forward and doe not faint Twelfthly Christ himselfe is our supporter and ministreth strength vnto vs Philip. 4. 13. I am able
most part enioy pleasure and the Saints of God are pinched with penury yet that after death there abides a large recompence for the godly when to the wicked shall be anguish and sorrow Therefore he saith l Luk. 16. 22 23 That LAZARVS when he dyed was carryed of Angels into ABRAHAMS bosome and the Rich man buried and cast into Hell For being in Hell saith our Sauiour Christ in torment he saw ABRAHAM afarre off and LAZARVS in his bosome The second degree is a better and more excellent At what time condition after that both to soule and bodie for the full effecting whereof there bee two most glorious and renowned workes the wonders of the World which Christ our Lord and King shall by the power and force of his Kingdome and by vertue of that Office giuen vnto him of his Father performe in the latter Day to the euerlasting ioy and comfort of his Children In respect whereof that Day is called The Day of the Lord. And those are a generall Resurrection and the last Iudgement By the generall Resurrection I meane that there shall our bodies being raysed vp be a raysing vp of all the dead bodies which haue slept or shall sleepe in the Dust of the Earth that so being knit againe into one person with their soules both bodies and soules may receiue according to the things they haue done in this World whether they be good or euill So saith the Prophet m Dan. 12. 2. DANIEL At the length many of them that slept in the dustie earth shall awake these to euerlasting life and those to shame and reproch euerlasting And our Sauiour Christ Iohn 5. 28 29. The houre commeth wherein all that are in the graues shall heare his voyce and shall come forth they which haue done good things vnto the Resurrection of life and they which haue done euill things vnto the Resurrection of condemnation In this Doctrine of the Resurrection I note First Who shall arise All the dead without exception both iust and vniust as it is said Acts 24. 15. Secondly By what power they shall arise by the power and voyce of Christ vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell Iohn 5. 28. The houre commeth when all that are in the graue shall heare his voyce and shall come forth c. 1. Thes 4. 16. The Lord himselfe with a showting with the voyce of an Archangell and with the Trumpet of God shall come downe from Heauen and the dead in Christ shal arise 1. Cor. 15. 52 The Trumpet shall sound and the dead shall be raysed vp Thirdly In what sort we shall arise In the selfe-same bodies that we now carrie about vs as n Iob 19. 25 26 27. Iob saith I know that my Redeemer liueth and that the latter man shall rise vp vpon the dust Therefore after I shall awake and the Wormes haue digged thorow this yet in my flesh shall I see God euen I the selfe-same that I am and not a stranger shall see for my selfe and mine own eyes shal behold after that my reines with my bosome shall be consumed Else it could be no Resurrectiō vnlesse the very same bodies did arise Fourthly Two things are to bee considered proper to the Elect for First They shall rise glorious like to the glorified bodie glorious of our Sauiour Christ In which respect it is said They shall o Mat. 13. 43. shine as the Sunne And the Apostle saith * 1. Co. 15. 42 43 It is sowne a bodie subiect to corruption it is raysed incorrupt it sowne dishonorable it is raysed glorious it is sowne weake it is raysed powerful And afterwards p Verse 47 c The first man from the Earth the second Man the Lord from Heauen such as the earthy one was such also are the earthly men and such as the heauenly one is such also shal the heauenly ones be And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss 3. 4. When Christ shal be manifested which is our life then shal ye also be manifested with him glorious Phil. 3. 21. Who wil transforme this our base bodie that it may be fashioned like to his glorious body wherby he is able to subiect all things vnto himselfe So as they shal not any more be quickned by meat or drink or the vse of outward things but by the onely participation of the Power of Christs Spirit whereupon they are called q 1. Cor. 15. 44. Spirituall bodies liuing onely by the Power of Christs Spirit immediately quickening them for euer as those we carrie now about vs are called naturall bodies because they liue by naturall meanes and the power of the foule that quickeneth them which is another thing wherein our state is bettered in Christ aboue that it was in Adam whose bodie though it were comely and beautifull yet was not glorious as ours shall bee being glorified through Christ Secondly This is done by the speciall Power and Vertue of his Resurrection whose members they are and in r Ephes 2. 6. whome and together with whome when hee arose from the dead all the Church did rise Wherefore the ſ 1. Thes 4. 14. Apostle saith If we beleeue that Iesus is dead and risen againe so also will God bring together with him those that slept through Iesus And hereupon 1. Cor. 15. 20 21 22. hee calleth him The first fruits of the dead who in and by his rising againe hath sanctified the Resurrection of all his For as by man came death so also by Man commeth the Resurrection from the dead for as in ADAM al dyed so also in Christ shall all be quickened that is all the faithfull of whom he there speaketh for the Reprobate he doth not rayse vp as hee doth the Elect whose Head he is by vertue of his owne Resurrection but onely the force of that curse t Gen. 2. 17 What Day thou eatest of the forbidden fruit thou shalt certainly dye shall restore to them their bodies wherein to suffer euerlasting torments Whence it is that this Comming of theirs out of the Graue being onely vnto death is scarce vouchsafed in the Scripture the name of a Resurrection whereas to GODS Children being one principall part of their redeeming and freeing into euerlasting Glorie it hath the name of Regeneration giuen to it Mat. 19. 28. for this cause it is also called u Luke 14. 14. The Resurrection of the Righteous and they named Children of the x Luke 20. 36. Resurrection for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them In the last Iudgement I note First Who shall bee iudged All both Deuils and the whole man shall meete men as it is said y Rom. 14. 10. 1. Cor. 5. 10. All of vs must be presented before the Iudgement Seat of Christ And of