certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
of which places wee are to gather that to the Reprobate also which are then liuing there shall bee a miserable and wretched change of their bodies which shall be in stead of death This is further to be added touching the Resurrection The creatures also for our sake shall then be renewed into a glorious estate not subiect to corruprion of the Righteous that not onely they shall so rise to glorie but for their sakes the very Creatures themselues and the whole frame of Gods Creation shall be renewed into a glorious estate not subiect to corruption the power of Christs Resurrection renewing all the World for as the Creature had a part in the Curse of man as before we shewed so the Scripture teacheth that they shall haue their part in his Renouation And when wee their Masters shall be promoted they that serue vs shall put on new Liueries Paul both generally applyeth it to the z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole Creation that is to all the things created exempting nothing Heauen Earth Beasts Plants Metals and whatsoeuer else and defineth the time when this shall be for a Rom. 8. 19 20 21 22. the creature wayting as it were with the head stretched out expecteth the Reuelation of the sonnes of God that is till the glorie appointed for Gods Children be made manifest for the creature is made subiect to vanitie not of it owne accord but for him that hath subiected it thereunto vnder hope that euen the creature shall bee freed from the bondage of corruption into the glorious libertie of the sonnes of God for wee know that the whole Creation groneth and trauelleth together vnto this present time By trauell noting not onely their present labour and paine but the happie issue that shall follow as deliuerance to one with childe which the Apostle b 2. Pet. 3. 13. Peter vttereth more plainly when he saith We looke for new Heauens and a new Earth according to his promise wherein dwelleth Righteousnesse And no maruell though hee saith there According to his promise for the Prophets herein are not silent first Esay expresly saith of them c Esay 65. 17. Behold I will create new Heauens and a new Earth and these former shall bee no more remembred nor come to minde And in d Esay 66. 22. the next Chapter to shew this promise not to be in vaine he confirmeth by the remembrance thereof his promises to the Church For as those new Heauens and that new Earth which I shall make shall stand before mee saith IEHOVAH So shall your seed and your name stand The Prophet Dauid in his sweete and heauenly melodie triumphantly describeth it e Psal 96. 10 11 12. The Heauens shall reioyce and the Earth shall bee glad the Sea shall make a noyse and whatsoeuer filleth it the field shall triumph and whatsoeuer is therein then shall all the Trees of the Forrest sing before IEHOVAH when hee commeth for he commeth to iudge the Earth c. wherein not onely the first comming of Christ into the World but this time withall is respected yea and this especially in asmuch as the full accomplishment of that his Kingdome in men themselues how much more in these doth not yet appeare but is deferred till the latter Day for which cause the same is called as by a proper name f Acts 3. 21. The time of the restoring of all things The qualitie of this estate whereunto the whole Creation shall be renewed is three manner of wayes set forth vnto vs first in calling them g 2. Pet. 3. 13. Esay 65. 17. 66. 22. Reuel 21. 1. new Heauens and a new Earth in qualitie not in substance the exceeding glorie and excellencie which shall bee ingrauen in them being a new Creation yea better and a purer then the first for that which is said in h 2. Pet. 3. 13. PETER The Heauens shall passe away with a noyse the Element also with burning shall be dissâ—lued and the Earth and workes therein shall bee burnt vp And that of the i Rom. 8. 21. Psalme They the Earth which thou hast founded and the worke of thine hands the Heauens shall perish and all of them as a garment shall waxe â—lde as a vesture thou shalt change them and they shall be changed These I say and whatsoeuer else of like kinde are to bee referred not vnto their nature and substance which shall remayne but to their deformitie which is to be done away Secondly It is described in saying that Righteousnes dwelleth in them and lastly that they shall be freed into the glorious libertie of the sonnes of God Whereby is noâ— meant that they shall be receiued into the fellowship of that glorie that abideth for Gods Children but it onely signifieth the integritie and perfection of estate whatsoeuer the same be whereunto they shall be renewed With this little in so generall termes deliuered wee are to rest content and not to feed our selues with vaine and curious speculations which neither it is profitable to know nor lawfull to enquire Rather let vs looke to the excellent vse which the Apostle gathereth of this Doctrine that seeing all these things are to be renewed and fined what puritie and cleannesse how k 2. Pet. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great a measure of Godlinesse should there shine in those for whose cause they shall bee changed They the pure and excellent creatures of God are to passe the fire that they may bee purged What then must become of vs that are full of so great vncleannesse And withall let vs not forget if the l Rom. 8. 33. dumbe and sencelesse creatures ioyfully vndergoe the miserable condition whereunto sinne hath throwne them for the assured hope they haue of a happy deliuerance into a better estate if hereby the whole frame of this World and euery part thereof taketh comfort cheerefully to runne their course and without all wearisomnesse to doe the office which the Creatours pleasure enioyneth them vnto How much more ought we to doe the like that haue receiued alreadie the first fruites of the Spirit FINIS Certain faults which because they would most trouble the Reader I desire him to amend with his Pen before he read Most of theÌ„ grew not so much from the Printer as by the fault of the Copie mistakings of the Hebrew or Greeke Letters and of the quotations in the margent which may easily be discerned as also of Secretarie in stead of Romane or contrariwise and literall faults I leaue to the Iudicious Reader P standeth for page l. for the line r. for reade p. 7. l. 34. r. would euen l. 35 put out men p. 12. l. vlt. r. or vnworth p. 19. l. 30. put out p. 20. l. 16. r. is any l. 17. r. in all p. 23. l. 27. r. inhabited world p. 24. l. 3. 4. put out the first and the last and in stead thereof say the beginning and the ending
the first grace of God which they call Free-will and that God may be prouoked by our merites to giue vs the second Grace and to make Man a worker together with God in that great worke of our new Birth which the Scripture in expresse termes appropriateth vnto God calling it his owne Workmanship and a Creation Eph. 2. 10. to exclude man and whatsoeuer is of and in man that the whole Doctrine of Diuinitie doth directly ayme and shoot at and whereunto the parts are all to be referred as to their last and furthest end for albeit the seuerall Doctrines haue their seuerall and proper vses the Law to humble vs the Gospell to giue vs comfort in the Sauing Health that through Faith is reached forth vnto vs Preaching to beget Faith the Sacraments to strengthen it Discipline to retaine in the obedience thereof and so in the rest yee the last and vttermost the most shining and glorious end whereunto not one but 〈…〉 y part and not the parts onely but the whole body and frame of all tendeth is this of glorifying God Which will appeare most plainely if wee examine all this Doctrine point by point and goe it throughout in order as it lyeth As 1. The whole Treatise of the Godhead both of his Nature and Persons wherein hee shineth so glorious that the glorie of GOD is often vsed in the Scriptures for his Person and Presence So b Exod. 33. 18. Moses beseecheth him to cause his glorie to passe before him And in c Ezech. 2. 22. Ezechiel the blessed glorie of IEHOVA is said in stead of his glorious and blessed presence 2. His Eternall Councels whether of sauing those he chuseth or destroying those whom he reiecteth whereof the Wise man d Pro. 16. 4. teacheth that he made all for himselfe that is to the prayse of his glorie As the Apostle handling the same Argument doth expound it Eph. 1. 6. 3. The Creation which if Men were as dumbe as Stones would of it selfe sufficiently proclayme the glorie of the Creator And yet he that will see it so set forth as men may learne to admire it let him read the 19. Psalme The Heauens declare the glorie of God and the Firmament sheweth his handy-worke 4. His Workes whereof the e Psal 113. 4 6 7. Prophet cryeth out that he is exalted aboue the Earth yea aboue the Heauens themselues in the glorie of the same Dwelling most high but yet looking most low both in Heauen and in Earth raysing the poore out of the dust the needie out of the dunghill c. as followeth in that Psalme 5. The honor due vnto him from all his reasonable Creatures in Heauen vpon the Earth whose f Matth. 6. 10. part it is to do his will and to performe whatsoeuer he commandeth 6. The Couenant of Works whereby in his Iustice he rewardeth the thorough perfect obedience of Christ his Sonne and of the holy Angels and punisheth all transgression and disobedience as in the Angels that fell and in reprobate and wicked men 7. The Couenant of Grace which the g Ps 19. 8 9 11. Prophet calleth The Restorer of the Soule the Gladder of the Heart the Enlightner of the Eyes more to be desired then Gold yea then much fine Gold sweeter then the Honey and the Honey-Combe God hauing h Rom. 11. 32. shut all that is to say all Men and whatsoeuer is of Man vnder sinne that he might haue mercy vpon all whom hee meaneth for to saue This is it which teacheth i 1. Cor. 1. 31. Christ to be made vnto vs wisdome from God and righteousnesse and sanctification and redemption that as it is written He that glorieth let him glorie in the Lord Because in him as the same Apostle sheweth k 2. Cor. 1. 20. All the promises of God are yea and Amen vnto Gods glorie Whereupon Iohn l Reuel 14. 6. in the Reuelation teacheth That this is the true voice of the euerlasting Gospell Feare God and giue glorie vnto him 8. The collection and gathering of his Church wherein as m Psal 29. 9. Dauid saith he vttereth all his glory Some footsteps whereof were to be seene in the peculiar choice First of a Family in Abraham Isack Iacob and the twelue Patriarkes then of a whole Nation of the Iewes from the rest of the people of the World Therefore doth the Psalmist say n Psal 76. 2. In Iewry is God famous and his Name is great in Israel But the full accomplishment of this his glory whereof the other was but a light precursion is vpon the breaking downe of the partition wall betweene the Iewes and Gentiles and reconciling them in one body vnto himselfe In which sence the Apostle o Ephes 3. 10. affirmeth that euen to the Angels themselues to principalities and powers is made knowne through the Church the diuers and manifold wisdome of God And the p Psal 102. 16. Psalmist long before had prophesied that when Iehoua did build vp Sion by the comming of his Sonne the calling of the Gentiles and the full repayring of his Church vniuersall then should he be seene in his glory 9. Sanctification of life and the obedience of his Saints wherein q 1. Cor. 10. 31. Whatsoeuer wee doe wee doe all to the glory of God 10. The saluation it selfe of Gods Elect standing in the participation of his glory As the r Rom. 3. 23. 13. Apostle noteth when he saith All haue sinned and come short of the glory of God that is of eternall life which we are to seeke and labour for not so much for our owne good and happinesse as for his glory from all which we gather a rule to examine and iudge of all Doctrines That those are euer soundest which giue to God the greatest glory and contrariwise whatsoeuer sootheth vp the proud spirit of man or darkneth the glory of the liuing God that if there were no more is cause enough to make vs to reiect it This our Sauiour teacheth Ioh. 7. 18. He that seeketh the glory of him that sent him he is true and there is no vnrighteousnesse in him making it the certaine badge of all true and heauenly Doctrine if it tend to glorifie God As by the same argument Paul auoucheth his Doctrine to bee such that an Angell from Heauen preaching otherwise were to be held accursed for doe I now saith hee perswade men or God tendeth my ſ Gal. 1. 8 9 10. preaching to set vp man or to pull downe the pride of all flesh that God alone may be exalted Two parts we make of all this holy Doctrine one properly Whereof there be two parts One that concerneth God the other concerning Imanuel God with vs. concerning God the Creatour the other concerning Christ the Redeemer the true Emanuel God with vs. For so our Sauiour in that which wee call the Lords Prayer doth deuide it speaking in the three former Petitions
first of the Nature Persons and properties of the Godhead then of his soueraigntie and command together with the duty of Allegiance which wee owe vnto him which if men were able to performe as the Law of their Creation not enioyneth onely but inabled them vnto and as the Angels doe in Heauen they neede goe no farther but should be blessed in the doing of it But because that is a path which no foot of man can tread he propoundeth in the other three to miserable man fallen now away the blessed Sonne of God that peerelesse Pearle and inestimable Treasure of the World Iesus Christ the righteous who hath gone the tracke for vs and regeneration righteousnesse and sanctification through him more briefly Iohn 17. 3. hee noteth the perfect distribution of Diuinity To know thee the only true God and him whom thou hast sent Iesus Christ These two parts lacking apt names to expresse them you may perhaps till we light vpon some better not altogether vnfitly call Theologie and Christianitie for so Theologie doth in his proper and naturall signification sound a Speech of or concerning God The name of Christianity taking it for the Doctrine of Christianitie as is vsuall in words of art may aptly bee deduced from diuers t Act. 13. 26. and 26. 18. 1. Pet. 4. 16. places of holy Writ and is the same in sense which the u Col. 3. 16. Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ. But till these termes by custome and vse bee worne and made familiar and our eares better acquainted with them I thinke it not amisse to forbeare the names let the thing be vnderstood To define God perfectly as that great and Christian God is Iehouah three persons Iehouah which is Being or perfection it self x Ramus in his Theology Logician said wee had neede of Gods owne Logicke whose nature knowne onely to himselfe infinitely exceedeth all thought and apprehension that can possibly bee in any creature wherefore to keepe vs within the limits of sobriety not taking vpon vs to define that wee know not which were folly and madnesse much lesse attempting it in the God-head which were extreme vngodlinesse we must remember the answere that God made vnto Moses desiring to see the Maiestie of his presence that he should see his hinder y Exod. 33. 23. parts but his face could not be seene There is then in God a forepart and a face there is a hinder part and backe By his face that is his very Maiestie and Essence no man or Angell is able to define GOD but by those steps and markes of his glory whereby he hath manifested himselfe in his Word and Works as it were by his hinder and backe parts we may in some sort describe him which what they are appeare in the next Chapter when passing by Moses whom he set in the hollow of a Rocke and couered with his hand till he were gone by he cryed z Exod. 34. 6. IEHOVAH IEHOVAH the mighty God mercifull and gracious long suffering and full of kindnesse and truth preseruing kindnesse for thousands forgiuing iniquity and rebellion and sinne by no meanes freeing the guiltie visiting the iniquity of fathers vpon children and vpon childrens children to the third and fourth Generation All which and whatsoeuer notes of his glory else scattered here and there in the whole Volume of the Scriptures or shining euery-where in the large Volume of the Heauens are many times comprehended in one onely word as Iah Iehouah or Ehieh that is to say I am as if you would say Being or perfection it selfe For these three comming from the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and being in effect but one are that essentiall and proper name of God whereby he calleth himselfe when he would paint out men the excellency of his Nature and distinguish it from all other things that are in Heauen or vpon the earth or vnder the earth So Exod. 3. 13 14 15. vnto Moses asking him When I shall say vnto them The God of your fathers hath sent me vnto you and they say to me What is his name what shall I say to them IEHOVAH answered MOSES EHIEH or I am for I am And he said Thus shalt thou say to the Children of Israel EHIEH that is I am hath sent me vnto you Againe God said to MOSES Thus shalt thou say vnto the Children of Israel IEHOVAH the God of your fathers the God of ABRAHAM the God of ISACK and the God of IACOB hath sent me vnto you This is my Name for euer and this is my Memoriall vnto all Ages Of the other we reade Psal 68. 5. Exalt him for his Name IAH It is most certaine that b Plato in his Dialogue entituled Cratylus the name of a thing if it be rightly giuen serueth to set out the true nature property of the thing wherein consisted a great part of that wisedome which was in Adam who c Gen. 2. 19. gaue apt and fit names to all the Beasts of the Field and to all the Fowles of the Ayre according to their quality and condition much more is the same to be thought of this Name which the most wise God taketh to him and is neuer giuen to any Creature Man nor Angell to Temple Sanctuary nor any holy place else not so much as in a Sacramentall signification if the places seeming to serue for that purpose be rightly skanned These words therefore doe truly and perfectly comprehend that backe part of his or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. whatsoeeuer may be knowne of God so farre as our slender capacity is able to reach For first hereby appeareth that all that is is in him subsistence life vnderstanding will holinesse happinesse and whatsoeuer else all proper to him all his and commeth from him all essentiall vnto him and of his nature all infinite eternall and vnchangeable Or to speake more plaine in that he is Being first he must needs haue in himselfe the very life soule and perfection of all things that be subsistence life vnderstanding will holinesse happinesse and whatsoeuer else Secondly all this hee hath infinitely for what can bee imagined where Being should be excluded Thirdly nothing is in him but essentiall and of his nature for all is his Being Fourthly how can being it selfe otherwise be then of and from it selfe Fiftly Being can neuer leaue to bee nor haue beginning of his Being and therefore is eternall Lastly it is not possible that any thing should bee whom Being doth not make to bee In briefe God is being life vnderstanding will holinesse happinesse essentially infinitely eternally causally to himselfe and others And so doth the Apostle at once expound all those names when hee saith e Rom. 11. 36. For of him and by him and to him are all things But this needeth some larger explication Therefore it shall not bee amisse more particularly to deduce these things and
to shew from point to point what this Being or Perfection doth include In a word it sheweth that he hath all good and perfect things in a most perfect and incommunicable manner The good and perfect things I meane are of two sorts first those without which the creature cannot bee perfect Of which kind are these three 1. A being which God is f Reuel 1. 4. said to haue that he may be Signifieth a nature knowne to bee a thing truely and indeed subsisting and in that respect is opposed aswell to the imaginary course of nature which some prophane men haue made a god as to the Idols of the Gentiles which the Scripture calleth g Amos 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyes h Ier. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities and i 1. Cor. 8. 4. things of nothing But principally hee is said to Be because hee both hath his being of himselfe and giueth being to all other things and namely to his Word aswell of promise as of threatning of iudgement as of mercy which hee effecteth and causeth to come to passe This is it he meaneth Exod. 6. 3. I appeared indeed to ABRAHAM ISACK and IACOB in the name of the mighty One all sufficient but by my Name IEHOVAH was I not knowne of them That is I did not make my promises indeed exist vnto them for otherwise both they knew the Name Iehouah k Gen. 15. 8. called vpon it and l Gen. 13. 18 26. 25. built Altars to Iehouah and hee himselfe m Gen. 15. 7. 28. 13. by that Name sealed vp the faith and certaintie of his promises For this cause it is that in n Ezech. 5. 17. Ezechiel threatning the famine the beasts and other plagues hee giueth credit to it by that Name I IEHOVAH haue spoken it and in the seuenth o Ezech. 7. 27. Chapter shutteth That hath all good and perfect things in a most perfect and incommunicable manner The perfect things in God Beside life vp all his threatnings with this That they may finde by experience that I am IEHOVAH But most notable is that of the thirtieth of Ieremy where in one Chapter the Lord three and twenty times repeateth this Name of purpose to assure the peoples hearts of those comfortable and golden promises that he maketh vnto them in that place 2. Life p Eccl 9. 4. for better is a liuing Dogge then a dead Lyon But when wee speake of the life of God wee meane not onely that hee doth truely and properly by himselfe and of his owne nature liue and therefore is called the q Psal 83. 2. in many other places liuing God and that forme of swearing so often vsed as IEHOVAH r Ier. 5. 2. and elsewhere liueth which in Å¿ Deut. 32. 40. Deuteronomie he himselfe taketh vp For I lift my hands to Heauen and say that I liue for euer And in another t Ier. 12. 16. place maketh it the proper note of his people to sweare by his Name IEHOVAH liueth but that from him proceedeth life vnto all his creatures As it is said u Act. 17. 28. In him we liue and mooue and againe x Act. 17. 25. He giueth to all life and breath through all things that is to all his creatures And in both these respects it is that hee is said to haue life in himselfe Iohn the y Ioh. 5. 26. fifth As the Father liueth by himselfe yea to z Ioh 5. â—0 bee life it selfe and Deut. 30. 20. Hee is thy life and the length of thy dayes Againe in the a Psal 30. 10. Psalmes With thee is the fountaine of life whereby it appeareth that this is proper vnto God 3. Vnderstanding and will for as the b Psal 94. 9. 10 Psalmist maketh VnderstaÌ„ding his dispute The Planter of the eare should not he heare or the framer of the eye should not he behold hee that teacheth knowledge should not he vnderstand and of his will we read c Dan. 4. 25. All And wil without which no perfection can bee the inhabitants of the earth are counted as nothing but he doth according to his will in the Host of Heauen c. among the dwellers of the earth neyther is there any that can restraine his hand or say to him What doest thou As if he should say They haue no will at all to speake of in respect of his And d Iam. 4. 13. Iames worthily reprehendeth those that say To day and tomorrow we will goe c. whereas they should say If the Lord will Shewing that vpon his will dependeth the will of all his creatures As the Apostle saith In him e Act. 17. 18. wee liue and mooue So that he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely hath a most absolute freedome of will moouing the will of all his creatures and his owne moued of none whose will no power nor force can hinder for who saith the Apostle f Rom. 9. 19. hath resisted his will But contrariwise he himselfe doth hinder the wil of euery creature as hee doth of the Angels and Deuils being otherwayes mighty creatures whereof more shall be spoken when we come vnto his prouidence Of the second sort are those two things wherein wee are Holinesse and Blessednesse place the goodnesse and perfection of the most excellent creatures Holinesse and Blessednesse Holinesse comprehendeth both the purity of his whole Holines is the purity of his nature nature and the righteousnesse of all his wayes g Habac. 1. 13. Thou art pure of eyes saith the Prophet so as thou canst not behold iniquity And in h Esay 6. 3. Esay the glorious Soraphins cry Holy holy holy IEHOVAH of Hostes Of the righteousnesse of his wayes louing Holinesse from whence commeth a righteousnesse in al his waies and righteousnesse and whatsoeuer good is and contrariwise hating sinne and vnrighteousnesse and whatsoeuer naught is the Psalmist i Psal 45. 7 8. speaketh coupling them together Thou louest righteousnesse and hatest iniquity of each part he saith k Psal 11. 1â— The righteous God loueth righteousnesse and againe l Psal 5. 5 6. Thou art not a God that taketh pleasure in wickednesse with thee no euill shall dwell Thou hatest all the workers of Iniquity Both these parts our Sauiour seemeth to note in God when in one m Ioh. 17. 11. 25 Prayer he calleth him first Holy Father and then Righteous Father And as God is most absolutely good so this goodnesse in all the parts of it is proper vnto him in that hee hath it of himselfe and is the Fountaine from whence it floweth into other Mat. 19. 17. None is good but God onely Therefore in the Law was written vpon the High Priests Bonnet n Exod. 39. 30. Holinesse is IEHOVAHS and it is the voyce o Reuel 15. 4.
our affections stirred vp to seeke him To this end hee giueth vs his Word and Sacraments confirmeth the same by couenants promises othes and miracles pulleth vs vnto him by chastisements and corrections censures and admonitions To conclude hee spareth nothing that may serue for our good And when all this preuayleth not when none of his disciplines and instructions is able to bow our stony hearts nor to make them fleshle and soft that needes hee must proceede to Iudgement t Abac. 3. 2. yet both in his wrath he remembreth mercy And where mens obstinacie makes that there is no place for mercy hee punisheth as it were vnwillingly and u Lam. 3. 33. against his heart x Ezech. 18. 23 delighting in no mans destruction nor taking pleasure in the death of a This is the holinesse of God and his righteousnesse comming from it Blessednesse is his all-sufficiency of things that make one happy Sinner but rather that hee may returne from his wayes and liue for I speake not yet of that which is peculiar to his Church and chosen Children towardes whom his Loue doth without all comparison infinitely excell but whatsoeuer commeth that way to vs from the fauour of GOD reconciled in his Sonne is to be handled in another place The Blessednesse of God is his all-sufficiency of things that make one happy wanting nothing that is good hauing nothing that is euill for y 1. Iohn 1. 5. he is light and darknesse in him there is none at all And standeth in Kingdome and Power or Glory Kingdome is his soueraignty of commanding whatsoeuer he will It standeth in three z Iohn in the Reuelation Reuel 1. 6. and Peter in his first Epistle 1. Pet. 4 11. and 5. 11. reduceth them to two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which they comprehend Soueraignty and Power the word signifying both and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory things which our Sauiour in the conclusion of the Lords Prayer attributeth vnto God to magnifie and set forth his most absolute and perfect blessednesse First Kingdome which is his soueraignty of commanding whatsoeuer he wil a 1. Tim. 6. 15. Power his ablenesse to doe whatsoeuer he commandeth Being the King of Kings and Lord of Lords Secondly Power to doe what hee commands where if there were no more but that he is called Almightie it were sufficient to declare the Infinitenesse of his power but there lacke not also cleere and expresse testimonies As where it is said b Psalme 145. 3. His greatnesse cannot bee sounded that is none can reach the bottome of it And in c Luke 1. 37. LVKE Nothing is impossible with God That also of our Sauiour Christ d Matth. 20. 26. With men this is impossible but with God all things are possible For hee that can worke any Miracle eyther in the height or in the Deepe in Heauen aboue or in the Earth beneath or wheresoeuer else as to conuince Achas infidelitie hee willeth him e Esay 7. 11. which of these wayes hee would to aske a signe how can any thing be impossible vnto him or how is not his power endlesse Therefore it is possible for him he is able to doe infinitely aboue that hee doth or will doe Matthew 3. 9. I say vnto you God is able of these stones to raise vp children to ABRAHAM Marke 14. 36. Abba Father all things are possible with thee But here wee must take heed lest ascribing in words power vnto GOD wee take indeede his true power from him as they doe which in stead of power attribute to him things of weaknesse and infirmitie and in stead of omnipotency things of impotency Such are all those which are contrary to his nature and perfection for f Titus 1. 2. hee cannot lye as the Apostle saith Hee g 2. Tim. 2. 13. cannot deny himselfe h Iam. 1. 13. he cannot be tempted of euill i Ier. 10. 7. IEREMY speaking of his mighty power which maketh all Nations to stoope and doe him reuerence saith that the same resteth in him Whereby he doth not obscurely giue to vnderstand that this is proper vnto God which the k 1. Tim. 6. 15. Apostle more plainly vttereth calling him the onely Potentate Therefore the Psalmist l Psal 89. 14. saith Thine is an Arme with strength Appropriating it to him And m Psal 18. 32. againe Who is Goa but IEHOVAH and there is no Rocke but onely thou And the Lord in n Esay 44. 3. ESAY Is there any God besides me Verily there is no Rocke I know not any Thirdly Glory that comprehendeth all the excellencies Glory comprehendeth all the excellencies of his nature As Wisedome and other graces of the minde of his nature As First Wisedome and all the graces of the minde both knowledge for the sound vnderstanding of things and counsell whereby rightly to iudge of them as the Prophet o Psal 136. 5. saith Iehouah made the Heauens by vnderstanding p Ier. 51. 15. IEREMY also in like manner He established the inhabited World by his Wisedome and by his vnderstanding stretched out the Heauens And q Iob. 28. 25. IOB He sitted the Ayre by waight and ballanced the Water by measure that is hee ordered all his Creatures in weight and measure most wisely And both these hee not onely hath and that in an infinite measure but the same are also proper and peculiar vnto him So it is in the Prouerbes r Prou. 8. 14. Mine is counsell and wisedome is mine And in Å¿ Iob. 12. 13. IOB With him is wisedome his is counsell and vnderstanding The t Rom. 11. 33. Apostle to the Romanes notably setteth forth the Infinitenesse of them both O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his Iudgements and his wayes past finding out DAVID u Psal 147. 5. also in the Psalmes There is no number or measure of his vnderstanding And when all things past present and to come when the most inward and hidden corners of mens secret affections are knowne vnto him and as it were numbred before him x Heb. 4 13. When there is nothing created which is not manifest in his sight but all things are naked and open to his eyes must it not needes follow that this knowledge of God is infinite and as it is infinite so none but he can challenge it For he onely is y Rom. 16. 27. 1. Tim. â— 17. Iude verse 25. wise z 1. Kiâ— â—8 9. onely knoweth the hearts of the sonnes of men Hee alone hath the honour of fore-knowing things to come whereby as by a most certaine and infallible note hee setteth forth himselfe to be discerned from all false gods Esay 44. 1 2 3. I am the first and the last and besides me there is no God For who as I declareth and vttereth this before or ordereth this vnto mee since I
haue set an euerlasting people that the signes and things to come might bee vttered vnto them Haue not I from that time vttered it vnto thee and declared it and you are my Witnesses Is there any God but mee 2. Strength Strength Comelinesse and beautie Graciousnes or an amiable and louely nature A complete furniture of riches honor and of all kind of pleasures delights 3. Comelinesse and beautie 4. Graciousnesse or an amiable and louely nature 5. A complete furniture of Riches and of all kinde of pleasures and delights God thus garnished and beset with whatsoeuer perfections the heart of man can thinke yea infinitely aboue that that men or Angels are able to conceiue is alone happy and blessed as the a 1. Tim. 6. 15. Apostle calleth him That blessed and onely Potentate Foolish men place happinesse in the good things as they terme them of body mind and fortune In all these how doth the Lord excell but after his owne that is a heauenly and vnspeakable sort A Body is commended by these two qualities if it bee strong and faire b Psal 93. 1. Iehouah saith the Psalmist is clothed with glory he hath girt himselfe with strength Againe c Psal 96. 6. Glory and comelinesse is before him strength and ornament in his Sanctuary In another d Psal 104. 1. place he cryeth out O IEHOVAH thou art exceeding great thou hast clothed thy selfe with comelinesse and beautie couering thy selfe with light as with a garment If any thing in the World be glorious and beautifull the Sunne the Moone the Starres and heauenly Planets are so without comparison But Looke vp saith e Iob 25. 5. Bildad in the Booke of IOB euen vnto the Moone and it doth not shine yea the Planets are not pure in his eyes that is are exceeding darke if they bee compared with him Notable is that of ELIHV f Iob 37. 20 21. Men cannot abide to looke vpon the Sunne when the golden light commeth from the North but in God there is a more reuerend kind of glory To conclude he is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God who h 1. Tim. 6. 16. alone hath immortality and onely is i Rom. 1. 23. 1. Tim. 1. 17. incorruptible or not subiect to decay A thing that falleth not into any Body or nature besides by it selfe and of it selfe What of the goods of Fortune fondly so called where Honour and Riches haue the preeminence k Phil. 2. 6. He is rich l Gen. 17. 1. all-sufficient the possessor m Gen. 14. 22. of Heauen and Earth needing nothing but hauing all things ministring abundantly vnto those that need n Psal 24. 1. The Earth is the Lords and all that doth replenish it Mine saith o Hag. 2. â— he is Gold and Siluer is mine p Ps 50. 10 11. Mine is euery beast of the Forrest and the Cattell vpon a thousand Hils I know all the Birds of the Mountaines and the wilde Beasts of the field are mine This is hee whom men and Angels honour worship adore yea the Deuils themselues with trembling are forced against their wils to magnifie and the proud q Psal 66. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemie counterfeits a subiection Therefore also his Name is great and he is famous throughout the World And if pleasures come into this account the r Psal â—8 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumphall Chariot whereon hee rideth is sweetnesse and delight it selfe comelinesse Å¿ Psal 96. 9. carryeth the Mace before him and t Psal 16. 11. at his right hand are pleasures for euermore Yea what u Psal 17. 5. is our blessednesse else but to see him face to face And when as ioy x Esay 35. 10. and gladnesse mirth and singing are the portion of his Children What shall wee thinke his fulnesse to bee But in the vertues of the minde how hee glittereth and shineth Theoricke practike Morall Intellectuall of the vnderstanding and of the will No ignorance can mis-lead him no affection can disquiet him no passion can lay hold vpon him with y Prou. 8. 14. Iob. 12. 13. him is counsell and wisedome his is knowledge and vnderstanding hee is wise in aduising iust in decreeing mighty in the executing of his counsels As for Holinesse Mercy Truth Kindnesse they take vp their dwelling in him yea his very nature is nothing else but the perfection of them all But doth this blessednesse of God rest onely in himselfe and reacheth it no farther Yes verily hee is not onely in himselfe and of himselfe and by nature blessed but he is the Fountaine of blessednesse to other Hee z Psal 32. 1 2. maketh blessed by giuing righteousnesse forgiuing sinnes through his Sonne purging the conscience sanctifying the heart vnto obedience Finally by making men and Angels partakers of his most gracious and blessed presence in Heauen To him bee honour and prayse for euer Wee haue hitherto spoken of the good and perfect These are the perfect things themselues His perfect incommunicable manner of hauing of them is Infinitenesse and Eternitie Infinitenesse whereby he is without circumscription things that are in God His perfect and incommunicable manner of hauing of them standeth in infinitenesse and eternitie Both of them such as no man nor Angell is capable of nor can be communicated to any creature By infinitenesse I meane an vnmeasureable Power Wisedome and Glory Goodnesse Greatnesse filling Heauen and Earth and being euery-where present within and without the World whereof there bee many euident testimonies in the Scripture Ieremy 23. 25. Doe not I fill Heauen and Earth saith IEHOVAH Psal 139. 7. Whither should I go from thy Spirit or whither should I flye from thy presence If I should climbe the Heauens thou art there or lay my bed in the Graue behold thou art present If I should take the wings of the Morning and dwell in the vttermost part of the Earth euen thither should thy hand lead me and thy right hand lay hold vpon mee Esay 66. 1. Heauen is my Throne and the Earth is my Footstoole As for those places of Scripture where God is said to remooue from one place vnto another as Genes 11. 5. IEHOVAH went downe to see the Citie and the Towre which the sonnes of men had built and Genes 18. 21. IEHOVAH said vnto ABRAHAM Because the cry of Sodome and Gomorrah is very much and because their sinne is very great I will go downe to see whether according to the cry that is come vp vnto mee they haue done things worthy of destruction if not that I may know This and whatsoeuer like is spoken after the manner of men to discend to our capacitie not that truely and properly there is any change of place in God GOD therefore is is all places at once not onely by his vertue and power but in his whole infinite essence yet wee must not imagine
grosely of him to thinke that eyther he is mixed with the Creatures for that is contrary to his most perfect single nature or that by the filth and contagion of the creature himselfe can be polluted for that is contrary to his most perfect holy nature but in such a sort hee is present as is heauenly and spirituall and incomprehensible And albeit by nature we seeke God in the Heauens and our Sauiour Christ hath taught vs to say Our Father which art in Heauen that is not in respect of his essence and as I may say of his very presence that hee is rather in Heauen then in Earth or dwelleth rather in his Church then in prophane Synagogues in the hearts of his Saints then in the wicked but in respect of his working and more speciall grace or of the cleerer manifestation of his glory as he saith a Esay 66. 1. In Heauen is my Throne And the Prophet b Psal 29. 9. DAVID In his Temple hee vttereth all his glorie And that this euery-where-presence doth onely belong to God appeareth in that by this note hee differenceth himselfe from all other Creatures For when hee saith c Ier. 23. 23. Doe not I fill Heauen and Earth he meaneth that none other doth so It is to bee obserued that hee saith there Am I a God neere at hand saith IEHOVAH and am I not a God farre off Doe I not fill Heauen and Earth As if hee had said that which none but God can challenge God therefore is onely Infinite Hee onely is that Circle whose Center is euery where and Circumference no where who alone d Esay 40. 12. measureth the Waters in his fist and counteth the Heauens with a spanne As the Prophet would haue vs to vnderstand when he setteth the same as a spell to any whatsoeuer that foolish men shall dare to make like vnto him From this infinitenesse of God three The Anthropomorphites because the scripture speaketh of the eies of God his hands feet other parts likewise of his Loue Anger Hatred such like imagined God to haue truly and properly Limbes and parts of a Body and the passions affections of a man whereas these things are spoken out to our capacitie who cannot conceiue how the actions which God is said to doe can be performed without such helpes not that truely and properly there are any members or passions in God And therefore of a most single nature that whatsoeuer is in God is God himselfe things may bee learned First The singlenesse of his nature admitting no quality or other accident for in that which is infinite how can there any thing haue place that is not of the essence GOD therefore hath neither composition nor diuision parts or members passions or affections or other accidents but whatsoeuer is in God is God himselfe which is the meaning of our Sauiour Christ when he calleth e Iohn 4. 24. him a Spirit not as if he were a Spirit of like nature as the Angels are or the soules of men for that were most erroneous and blasphemous for to thinke but because Spirits haue a most single and vnmixed nature vnder the same word hee representeth vnto vs that most single and spirituall essence of GOD which of all things in the World the Spirits come neerest to Now that both this holinesse and all other the good things whereof wee haue heard are of the very nature of God the Scripture giueth vs to vnderstand when it calleth him Light Charity Eternity c. and when he himselfe speaking of his very nature and essence saith to MOSES f Exod. 33. 19. I will make all my goodnesse to passe before thy face for this cause it is that in that most glorious description of himselfe Exodus 33. before hee come to the particular vertues of Power Goodnesse Iustice hee setteth in the fore-front this name Iehouah saying IEHOVAH IEHOVAH the mighty God mercifull c. And why doth he so Both to stirre vp Moses vnto due reuerence and humiliation before the presence of his Maiestie and withall to shew that as hee is Iehouah that is of himselfe and in his most single essence he is Omnipotent Mercifull Iust c. yea that his very nature is nothing else but Power Mercy Iustice c. Notable is that place of the Prophet ESAY g Esay 43. 25. I euen I am he that blotteth out thy rebellioâ—s for my else He saith not For my Mercy but For my selfe to teach vs that his Mercy and his Goodnesse is himselfe and consequently all essentiall in him and nothing accidentall Therefore he can neyther be tempted of euill nor be the author of it So saith h Iames 1. 13. IAMES Let no man when he is tempted say I am tempted of God for God cannot bee tempted of euill neither tempteth he any man And PAVL i 2. Tim. 2. 3. Though we beleeue not yet he remayneth faithfull hee cannot deny himselfe And to TITVS k Titus 1. 2. God that cannot lye Againe it followeth from hence that his will is the rule of all goodnesse a thing being therefore good and holy because he willeth it not willed of him because it is good and holy The Apostle teacheth vs that Lesson Rom. 9. 22. What if God willing to shew forth his wrath and to make knowne his power hath suffered c. As if he should say What hast thou ô man to say against it if it be his will and pleasure This also doth our Sauiour shaddow in the Parable Matth. 20. 15. Is it not lawfull for me to doe what I will with mine owne The other two things to bee inferred from the infinitenesse of God are First That he is inuisible by the eyes eyther of the Body And therefore also inuisible or the minde as the m 1. Tim. 1. 17. To the King euerlasting immortall inuisible Col. 1. 15. who is the image of the inuisible God Heb. 11. 1â— for he continued constant seeing as it were him that is inuisible And incomprehensible Scripture in many places termeth him whereupon it is said n 1. Tim. 6. 16. That hee dwelleth in light which none can haue accesse vnto Secondly that he is altogether incomprehensible of his creatures So true it is which o Iob 26. 14. Eternity whereby he is without beginning or ending And therefore of himselfe and vnchangeable Iob once spake How small a little piece doe we heare of him Wee come to the Eternitie of God whereby hee is without beginning and ending and therefore of himselfe and vnchangeable for eternall wee call that that hath neyther beginning of dayes nor end of life but remayneth for euer one and the same not subiect to any change As Melchisedek and his Priest-hood are typically set forth Heb. 7. 3. Such a one in truth doth the Scripture declare God to bee That hee is without beginning appeareth Psal 93. 2. Thy Throne is established
before any time Thou art from euerlasting Heb. 1. 2. The Apostle saith he made all Ages and the times and courses of all things Now hee that is the Maker and Beginner of Time must needs himselfe be before all Time for which cause hee is called p 1. Tim. 1. 17. The King of all Ages and courses of Time That he hath no end Moses q Exod. 15. 18. declareth in that Song IEHOVAH shall reigne for euer and euer Therefore he is called r 1. Tim 1. 17. the immortall GOD who neuer perisheth or commeth to any end and is said Å¿ 1. Tim 6. 16. alone to haue immortalitie of them both Dauid t Psal 90. 2. saith Before the Hiâ—â—s were framed or thou haddest fashioned the earth and inhabited the World to conclude from euerlasting to euerlasting thou art the mighty God The vnchangeablenesse of his nature remayning alwayes one and the same without alteration is set forth Iames 1. 17. when hee saith that with him is neyther change nor shaddow of turning and Malach. 3. 6. I am IEHOVAH and doe not change All this the word Ehieh doth include being as much to say as I am or I will bee When therefore the Lord saith that hee is or will bee hee meaneth that hee is without change and so will continue euer for I am or I will be sheweth that hee is the cause of his owne being and therefore without beginning To which word Iohn u Reuel 1. 8. in the Reuelation alluding calleth him Alpha and Omega that is the first and the last hee that is and that was and that is to come and Esay 44. 6. Thus saith IEHOVAH I am the first and I am the last Yea 1. Sam. 15. 29. he is called Eternity it selfe for he that is the Eternity of Israel will not lye c. In the 102. Psalme all three are ioyned together first propounded in generall Verse 25. Thy yeeres are from generation to generation then distinguished by his parts The being before all time Verse 26. Thou wast before thou diddest found the Earth and the worke of thy hands the Heauens The continuing for euer Verse 27. and the latter end of the 28. They shall perish but thou remaynest they all waxe olde as a garment but thy yeeres shall not faile Last of all his immutable nature in the rest of the 27. and 28. Verses As a vesture shalt thou change them and they shall be changed but thou art or continuest still the same Neyther doth it hinder that which we haue said of the vnchangeable nature of God that hee is said in many places to repent him as Gen. 6. 6. It repented God that he had made man And Ionas 3. 3. hee is said to be such a one that repenteth him of euill for speaking properly that is true which Samuel x 1. Sam. 15. 29. saith The eternity of Israel is not as man that he should repent him And y Rom. 11. 29. PAVL The graces of God are without repentance Repentance therefore is for our vnderstanding improperly attributed vnto GOD in this sence that when GOD destroyeth that which before hee made as in that place of Genesis and 1. Sam. 15. 11. and 16. 1. or bringeth not that iudgement or punishment which he threatneth as in that of Ionas and Exod. 33. 14. and infinite other places he is then termed to repent because men which change their counsell or repent them of that which before they haue done vse the like The same is to bee said of all the passions or affections attributed to God Last of all the Eternitie of God prooueth that hee is of and from himselfe the cause of his owne being and consequently of all good and perfect things that bee To which purpose that of IAMES z Iam. 1. 17. is a most worthy saying Euery good and perfect gift coÌ„meth from aboue from the Father of Lights Two things he teacheth vs in than speech one that in GOD is all perfection therefore hee calleth him the Father of Light which is as much or more then if hee said Light it selfe As where Christ is called a Esay 9. 6. the Father of Eternity it is most Emphaticall to signifie that hee is Eternity it selfe and the author of it Secondly hee teacheth that this perfection of the God-head is the cause of euery perfect thing in vs. To conclude the saying of Iames is in effect no more but that which the Prophet Dauid b Psal 36. 10. had long before conceiued Because with thee is the fountaine of life in thy Light doe we or let vs see light and that from the wel-spring of Gods infinite perfection doe flow the streames of whatsoeuer perfectnesse is in vs. We need not goe farre to prooue sith c Acts 17. 28. in him we liue and mooue and haue our being From the Infinitenesse and Eternity of God both these two things doe follow First That to speake truely and properly God onely hath whatsoeuer things are good and perfect for he onely hath them from himselfe all other haue from him he onely essentially and of his meere nature in other they be but qualities ouer and besides their nature hee onely infinitely all other but in measure he onely vnchangeably all other haue them subiect vnto change In regard whereof the Scripture saith that all d Dan. 4. 25. the Inhabitants of the Earth are accounted as nothing e Esay 40. 17. before him are nothing yea lesse then nothing that f Acts 17. 18. in him we liue and mooue and haue our being and that g Deut. 30. 10. he is our life as if wee in comparison had no life motion nor being at all Further that hee findeth h Iob 4. 18. no stedfastnesse in his Seruants nor putteth light in his Angels That i Iob. 15. 15. he findeth no stedfastnesse in his Saints and that the Heauens themselues that is to say those heauenly Spirits are not cleane in his eyes meaning if they bee compared with him To conclude that there is none good but God he onely holy onely blessed onely mighty onely wise onely hath immortality As of all these particulars somewhat we heard before Secondly That there is nor can bee but This is it wee meane by Iehonah who vpon all that hath beene said is nor can be but one Pagans heathens men that bring in a multitude of gods and so vpon the matter make no God at all one God for there can bee but one onely thing infinite one onely to exist of and by it selfe and to giue existence vnto all other things Mans nature because it is imperfect doth therefore admit composition and because it is finite may in part communicate it selfe Whence it commeth that Iohn and Peter and euery singular man differ one from another in their essence and nature because the whole humane nature is not nor cannot bee in each of them but is part in one
and part in another and therefore they are many men But God because he is a most single and perfect and infinite essence to whomsoeuer hee communicateth his nature as hee hath before all times to his Sonne and holy Spirit must needes communicate the same wholly and perfectly and infinitely So as there can be but one God for if there be many one must differ from another in hauing that the other hath not so can they not be perfect much lesse can they be perfection it selfe perfection being that which both is perfect of it selfe and giueth perfection to all other things But being many gods if one should giue perfection to the other that other were not God For hee had not his God-head of himselfe if all had of themselues none should giue to other so none of them were God And infinite how can that be which is distributed among many for where there be many all must be circumscribed because where one is there cannot bee the other But our God is such a one as filleth Heauen and Earth and cannot be circumscribed therefore in trauelling with a multitude of gods they bring forth no God at all But because in so high and deepe a point of Christian Religion we are not to rest vpon naturall reasons leauing them I come vnto the vndoubted Oracles of holy Scripture whereby it is most cleerely and euidently confirmed Deut. 6. 4. Harken Israel IEHOVAH thy Gods meaning the persons in the God-head are one Iehouah or one diuine Essence Deut. 32. 39. See now that I am he and there is no God with mee For who k Psal 18. 32. saith the Psalmist is God beside IEHOVAH Esay 44. 6. Thus saith IEHOVAH I am the first and I am the last and besides me there is no God Againe l Esay 45. 5. I am IEHOVAH and there is none but I beside me there is no God And the m 1. Cor. 8. 4. Apostle to the Corinths We know there is no other God but one for albeit there be that are called gods both in Heauen and vpon Earth as there be in the vaine conceits of men many gods and many lords yet to vs there is but one God the Father of whom are all things and one Iesus Christ c. The same hee inforceth in the n Ephes 4. 5. Epistle to the Ephesians There is one Lord one Faith one Baptisme one God and Father of all c. which also is a notable reason For if there were many gods there must also be many faiths one beleeuing in this god another in that god And here the sleights of Satan haue from time to time beene wonderfull who not able to wring out of mens minds the opinion of a God so strongly settled in them hath cunningly abused the World by bringing in an imaginary multitude of gods bewitching them to worship partly fained powers partly bare creatures neglecting the Creatour blessed for euer Amen By how much The three persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne and the Holy Ghost the more wee are to striue for the holding fast of this Truth as the Piller of Faith and ground of all Pietie howsoeuer it bee a truth of all other most true and certayne that there is nor can be but one onely God for the causes before alleaged ye the Scripture telleth vs that in this most simple and single essence there bee three subsistences or persons truely subsisting whereof euery one is distinct from other and each hath the whole God-head in him The Father which eternally begat the Sonne The The Father is a Person which from all eternitie hath begotten the Sonne Sonne eternally begotten of the Father The Holy Ghost eternally proceeding both from the Father and the Sonne And these three Persons are all one God or one Diuine Nature The Scripture is wont to expresse them vnder the name The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne of Elohim gods not as if there were more gods then one but to note the diuers subsistences in the God-head as you may see Deut. 6. 4. Esay 54. 5. and in a number of other places and therefore vseth for the most part to couple it with a Verbe singular Wee call them Persons because they are liuing and vnderstanding natures subsisting by themselues which are the things that make a Person For first brute creatures are no persons because hauing life yet they want vnderstanding Secondly euery person must subsist that is bee some one particular thing as Iohn Peter c. For the whole nature of man wee doe not call a person but a thing common to many persons Thirdly this subsistence must be by it selfe neyther the part of another thing nor sustayned of another thing as the Soule of a man whilest it is coupled with the Body subsisting all that while not alone but together with the Body is not called a person And so wee rightly say that the humanity of Christ consisting of a reasonable Soule and Body as all other men doe yet in him maketh not a person as it doth in Iohn and Peter because it subsisteth not alone but in the Deitie which supporteth it To prooue the Sonne and Holy Ghost Samosetan ' Seruetus c make the Sonne and eternall Word of God a bare Idea and imaginary thing The Holy Ghost nothing else but an operation or moouing whereby God worketh in his Children And so rob the Church of the true God blessed for euer Amen to bee persons truly subsisting indued with Iudgement will vnderstanding and a liuing nature not bare qualities or actions the place of Genesis o Gen â— 26 is most cleere and subiect to no cauill Let vs make man according to our Image God the Father consulteth not there with his Angels for the glory of Creation he reserueth to himselfe alone neyther was man made to the Image of Angels but of God he speaketh not of himselfe in the plurall number for honour sake for that kind of speech you shall not finde so ancient nor knowne to the former Ages but he speaketh and consulteth after his manner which is Diuine and Spirituall with his Sonne Holy Spirit which how could it be if they were not vnderstanding substances So in the diuision of Tongues he taketh counsell Come p Gen. 11. 7. let vs goe downe and confound their speech This was not with the Angels but with the Sonne and Holy Ghost For straightway Moses addeth So IEHOVAH scattered them Touching the Sonne In the beginning was the Word Iohn 1. 2. was that is truely subsisted for so is the nature of that word How could hee bee the q Iohn 1. 18. onely begotten Sonne of God r Colâ—s 1. 15. borne before any thing was created if hee were not a liuing person He that Å¿ Dan. 9. 13.
Å¿ Gen. 31. 11 13 The Angell of God which appeared to Iacob in a Dreame and bade him to returne into the Countrey of his Natiuitie telleth him I am the mightie God of Bethel where thou anoyntedst a Pillar and there thou vowedst a vow vnto me But Vowes are onely to bee made to Iehouah And Moses in that Story had so called him t Gen. 28. 13. before yea Iacob in the Vow it selfe had said that u Gen. 28. 20 21. IEHOVAH should bee his GOD and in his * Gen. 32. 8. Prayer when he was afraid of his Brother ESAV O God of my Father ABRAHAM and God of my Father ISACK O IEHOVAH which saidst vnto me Returne * Gen. 38. 1. vnto thy Country c. And to him he is afterwards commanded to build an Altar This Angell therefore was Christ the true Iehouah Exodus 3. There appeared vnto Moses in the Mount of God an Angell of IEHOVAH in a fiery flame out of the midst of a Bush and when Moses turned aside to see that great Vision Iehouah seeing him cryed vnto him out of the midst of the Bush and said I am God of thy Father The God of ABRAHAM the God of ISACK and the God of IACOB Anon hee calleth himselfe by the name of Ehieh or I am and IEHOVAH So that Christ is that true Ehieh and IEHOVAH the God of ABRAHAM ISACK and IACOB the proper name of the euer-liuing God as appeareth by many places in the New Testament The comparing of the Olde Testament with the New will make this a great deale playner He that led the people to and fro in the Wildernesse was Christ For so the Prophet y Esay 63. 9. saith The Angell of his face saued them and setting them vpon himselfe carryed them continually And z 1. Cor. 10. 4. PAVL that Christ the spirituall Rocke of his Church figured by the Cloud by Manna and the Rocke that flowed out water to the People went together with them conducting and leading them the way But Moses expresly calleth him IEHOVAH a Exod. 13. 21. IEHOVAH went before them by day in a Piller of Cloud and by night in a Piller of fire And this is that which the Lord himselfe telleth them Exodus 23. 20 21. Behold I send mine Angell before thee to keepe thee in thy way and to lead thee into the place which I haue prepared Take heed to thy selfe of his presence and harken to his voyce Prouoke him not for he will not beare your rebellion for my name is in the middest of him As if hee had said he is Iehouah and not a created Spirit Likewise hee whom they tempted in the Wildernesse was God and Iehouah for so Numb 21. 5. 7. it is recorded That the people speake against God and against MOSES and afterwards pressed with the hand of GODS heauy Iudgement that he sent vpon them by flying Serpents they came to Moses and said We haue sinned in that we haue spoken against IEHOVAH and thee To which Story Paul b 2. Cor. 20. 9. alluding saith Let vs not tempt Christ as some of them tempted him and were destroyed of Serpents In Zachary c Zach. 3. 2. as in Genesis before there is a plaine difference made of two whereof each is IEHOVAH IEHOVAH said IEHOVAH rebuke thee Satan And this Iude d Iude verse 9. expresly noteth to be the voyce of Michael the great Arch-angell which is Christ our Lord the Angell of the Couenant and the Mediatour and Intercessor of his Church So that which Esay e Esay 6. 1. saith I saw IEHOVAH setting vpon a Throne c. IOHN f Iohn 12. 41. referreth vnto Christ These things said ESAY when he saw his glory and spake of him That in the 102. g Psal 102. 26. Psalme Thou JEHOVAH in the beginning madest the Heauens c. the Apostle h Heb. 1. â—0 to the Hebrewes applyeth vnto Christ as pregnant testimony to prooue the excellency of his Person aboue all Creatures yea aboue the Angels themselues Finally the Apostle i Rom. 14. 10. 11 Paul cleereth this Doctrine when to prooue that all of vs shall be presented before the Tribunall Seat of Christ he doubteth not to alleage the place of the Prophet k Esay 45. 23. ESAY As I liue saith the Lord to me shall euery knee bow which are the words of the great Iehouah euen there where he doth protest there is no other God but he Whereby it is most manifest that Christ is Iehouah the true and onely God Secondly The properties incommunicable to any Creature Singlenesse Infinitenesse Eternity are to be found in him wee haue shewed before that to bee called Life Light c. is proper vnto God for that it signifieth as much as to be perfectly so and the cause of it to all other Now these Epithites are giuen vnto Christ As in l Iohn 14. 6. IOHN I am the way the truth in which one his absolute and perfect goodnesse euery way is vnderstood and the life I am m Iohn 11. 25. the resurrection and life Againe this n 1. Iohn 5. 20. Iesus Christ is the true God and life eternall Why life Because he hath it of himselfe and giueth it to others And thereof it is that o Acts 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter calleth him the Prince of life Hence it is that the Euangelist Iohn p Iohn 1. 9. calling him the true Light addeth the reason by and by which lighteneth euery man that commeth â—nto the World Hence also it is that in the Prophet Esay he is termed q Esay 9. 6. the Father of Eternity And in the r Pro. 1. 20. Prouerbs not onely Wisdome but Wisedomes in the plurall Wâ—sâ— armes saith Salomon that is the Wisedome of all Wisedome Wisedome it selfe and the Author of it Iesus Christ the very Wisedome of the most wise God cryeth abroad c. And that this is to be vnderstood not of a flitting and vanishing speech but of Christ the eternall Wisedome of his Father the whole course of the eighth Chapter sheweth so manifestly that it were in vaine to stand vpon it Moreouer he is Infinite and in many places at once Å¿ Ephes 3. 17. Hee dwelleth in the hearts of all the faithfull Being vpon Earth he was in Heauen as he saith t Iohn 3. 13. The Sonne of man which is in Heauen contrariwise continuing now in Heauen yet he is vpon the Earth Matth. 28. 20. I am with you to the end of the World And as hee is without circumscription of place so also hee is Omnipotent in Power Infinite in Knowledge and Goodnesse it selfe for his Power hee is expresly called u Reuel 1. 8. the Almighty one and of the Infinitenesse of his Knowledge what more honourable testimony can we haue then that of x John 21. 17. PETER Lord thou knowest all things yea things future and to
come aswell as others which hee declareth afore hand vnto his Church As the same y 1. Pet. 1. 16. Apostle saith The fore-witnessing Spirit of Christ declared the things that were to befall vnto him and the glory that was to follow And by this Argument is his God-head manifestly prooued z Esay 42. 22 23 26. Esay 41. where God prouoking all false gods and their worshippers to bring their proofes and to vse their strongest arguments hee saith Let them vtter and declare vnto vs the things that shall fall out The former things what they were declare that we may set our minde vnto them and know the end of them or the things to come declare vnto vs nay saith hee declare but the signes of the things hereafter that wee may know you to be gods At the length hee concludeth There is none that can declare there is none that can fore-tell there is none that can heare your wordes A chiefe man in Sion in whom behold behold these things and to Ierusalem a Publisher of glad tydings I will giue The summe is none can declare things immediately nor at the length to come to passe nor giue any incling or signification of future things but all this glory God taketh to himselfe in Christ yea so infinite is this his Knowledge that euen the secrets of all hearts which God onely discerneth are knowne vnto him for that is it which the Euangestlist Iohn a Iob. 2. 24 25. expresly noteth Hee committed not himselfe into the hands of the Iewes which after a sort beleeued in him because hee knew all men and had no need that any should testifie of man for himselfe knew what was in man In another b Matth. 9. 4. place hee is said to haue seene their thoughts and Reuel 2. 14 to search the hearts and the reines Neyther doth this knowledge rest here but it soundeth the bottomlesse counsels of God his Father vnsearchable of all his Creatures Reuelation 5. The Booke with seuen Seales in the right hand of him that sate vpon the Throne which none in Heauen nor vpon the Earth nor vnder the Earth was able to open nor so much as to looke vpon it this Lyon of the Tribe of Iudah the root of Dauid by his owne Power preuayled to open Hereof it is that in the Prophet c Dan. 8. 13. Daniel wee find him set forth by the name of PALMONI Then I heard saith he a certaine Saint speaking for the Saint said vnto PALMONI the speaker that is to Christ the Interpreter of his Fathers will How long shall this Vision be PALMONI is a compound word and signifieth as much as to haue all hidden and secret things ready told and as wee vse to speake at ones fingers ends most absolutely and perfectly knowne which is the proper Epithete of our Sauiour Christ in whom are hidden all the treasures of Wisedome and Vnderstanding and who is said to bee in the Bosome of the Father yea who is the very Wisdome of God as manifestly appeareth by conference of the two Euangelists Matthew and Luke for that which Christ saith in MATTHEW d Matth. 23. 24 Behold I send among you Prophets and Wise-men and Scribes c. LVKE c Luke 21. 49. hath it Therefore also the Wisedome of God saith I will send among you Prophets and Apostles c. Last of all hee is called Eternall Psalm 93. 2. Thy Throne is established from before then meaning any time whereof a man may say then thou art from euerlasting And that this Psalme is spoken of Christ appeareth in the very first beginning Iehouah raigueth Salomon in his Prouerbs f Prou. 8. 22. doth notably inforce the same IEHOVAH possessed mee in the beginning of his way before his workes before then Before the World was I anoynted before the beginning before the first things of the Earth when yet there were no deepes was I brought forth when there were no Fountaines heauy with water when yet Mountaines were not fastened before the Hils was I brought forth yet he had not made the Earth nor streets no not the beginning nor dusts of the inhabited World When hee fitted the Heauens there was I when he appointed the circuit vpon the face of the Deepe when he fortified the Cloudes aboue when he strengthned the Fountaines of the Deepe when he laid his Decree vpon the Sea that the waters should not passe the commandement of his mouth when hee appointed the foundations of the Earth And hereunto serueth that to the Colâ—ssiâ—â—s g Col. 1. 15. Begotten before all Creation or before any thing was â—reated and therefore from euerlasting Agreeable whereunto is that whereby he calleth himselfe in the h Reuel 18. Reuelation Alpha and Omega the beginning and the end which was and which is and which is to come And in IOHN i Iohn 8. 5 8. before ABRAHAM was made I am Againe k Iohn 17. 15. Glorifie mee O Father with the glory which I had before the World was with thee That also to the l Heb. 9. 14. Heb. 1. 2. Hebrewes where hee is said to haue offered vp himselfe by his euerlasting Spirit is verie pregnant to prooue his Eternall Deitie And when by him God made all Ages the times and courses of all things must not he the Maker and Beginner of Time be himselfe before all Time But that of all other is most emphaticall where he is called m Esay 9. 5. The Father of Eternity not onely eternall but Eternity it selfe and the Author of it Thirdly being the Sonne and begotten as before appeared hee must needes bee vnderstood to bee of his Fathers Essence For he that begetteth and they that are begotten are all of one nature especially he that hath not the like but the same very Essence and whole God-head in him As he is therefore Consubstantiall so is he coequall with his Father A sonne is inferiour to his father because his father is more excellent then hee in priority of Time in priority of Dignity For his Wisedome and other parts which the sonne by instruction receiueth from him Againe because hee bestoweth freely this benefit vpon his sonne to beget him for fleshly Parents in gender voluntary of their free will and election not by nature These things set aside a sonne who hath not the same but the like nature with his father were equall with him How much more therefore is this true in the Sonne of God who is not of the like but of the selfe-same nature and Essence with his Father and in whom none of the things before alleaged can take place Priority of Times there is none for all are Coeternall nothing vnperfect for what is the God-head but perfection it selfe Neyther doth the heauenly Father like vnto fleshly Parents beget his Sonne voluntarily so as he might haue begotten him or left him vnbegotten or may beget moe but hee begetteth him by nature and therefore him alone
Fourthly Hee sendeth forth the Holy Ghost out of his owne substance and therefore is indeede and truth God if as shall bee prooued anon the Holy Ghost himselfe be God Fiftly The workes which only belong to God Christ doth the same and that in the same manner as hee saith in o John 5. 19. IOHH Whatsoeuer the Father doth the same the Sonne doth likewise And p Iohn 5. 18. againe My Father worketh hitherto and I worke Whereupon truely and rightly the Iewes concluded that hee made himselfe equall with God It were long to goe thorow all but to select the chiefe and principall among all the workes of God none is more neere and inward to the Sacred Maiesty then the Eternall Election which is within himselfe and knowne onely to himselfe and whereof he alone doth keepe the Booke This is attributed vnto Christ Iohn 15. You haue not chosen mee but I haue chosen you that you might bring forth fruit and that your fruit may remaine which properly ment of the dignity and office of Apostle-ship whereunto Christ had chosen them giueth them withall this comfort that as they had this honour to be the Arch-Masons and Master-Builders of the Church which is the House of the liuing God so themselues were liuely stones of that spirituall Building and to haue part in the fruite which by their Ministery they should reach forth for the euerlasting good of many in q 2. Tim. 4. 6. sauing of themselues as well as others without which their ioy had not beene full And aptly doth this follow as the Root and Fountaine of that most Honourable Title to bee his friends which hee had vouchsafed to giue vnto them immediately before But more manifest is that Iohn 13. 18. I speake not of you all I know whom I haue chosen But it behooueth that the Scripture should bee fulfilled He that eateth bread with mee hath lift vp his heele against mee The circumstance of exempting one of the Apostles out of the number of the blessed making his Election the cause of this their difference referring the same to his owne secret knowledge and finally opposing to the Chosen him that should betray him the r Iohn 17. 12. sonne of destruction as afterwards he calleth him who yet in familiaritie of conuersation was a choice and speciall friend eating bread continually at his Table shew plainly that hee speaketh of Election vnto life As other Å¿ Mat. 24. 31. where hee doth when speaking of his second Comming vnto Iudgement hee saith The Sonne of man shall send his Angels with a great sound of a Trumpet Who shall gather together his Elect from the foure winds c. And no maruell though hee call them his Elect for since hee hath power and authority to t Reuel 3. 5. blot mens names out of the Booke of Life it cannot bee chosen but hee must haue interest to write them in for of contraries there is one and the same respect in nature Therefore to shut vp this point and to leaue it without question the Booke of Life in the u Reuel 13. 8. Reuelation is expresly called The Lambes Booke of Life Come to that which is more glorious in the World And first vnto the Creation the proper marke of the true God As the x Psal 124. 8. Psalmist teacheth Our helpe is in the Name of IEHOVAH that hath made both Heauen and Earth And y Ier. 10. 11. IEREMY The gods that made not Heauen and Earth let them perish from the Earth and from vnder the Heauen He it is that wrought with the Father in the creating of all things Iohn 1. 13. All things were made by him and without him was nothing that was made not a iot of any thing So saith Paul to the z Col. 1. 16. Colossians By him were created all things both in Heauen and vpon the Earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him Therefore he is called The a Reuel 3. 14. beginning of the Creation of God or the first and prime cause from whence the Creatures take their beginning being all made and formed by him And notable is that of the 102. Psalme which the Apostle to the Hebrewes b Heb. 1. 10. applyeth vnto Christ Thou Lord in the beginning laydst the foundation of the Earth and the Heauens are the worke of thy hands And By him saith the same c Heb. 1. 2. Apostle God made the Ages that is Time and the course and succession of all things with this glory of Creation is coupled another not inferior of the cherishing and preseruing of the things created So Prou. 8. 30. he saith that he is with God his Father nourishing and gladding them continually Hither belong those Diuine Workes and Miracles manifestly pointing out his God-head He rebuked the Winds and they obeyed him raysed vp the dead opened the eyes of them that were blind cast out Deuils had power to send them into Hell to their fearefull place of torment for d Luke 8. 31. they besought him not to doe it And all this he did not as the Prophets and Apostles but by his owne Soueraigne Power As the Euangelist e Luke 5. 36. noteth that hereupon feare came on all the people maruelling what this might be For euen say they with Authority and Power he commandeth the vncleane spirits and they come out And how must not this Power needes be his owne when hee taketh vpon him to giue it to others The f Matth. 10. 8. Euangelist recording that hee gaue power vnto the twelue Apostles to clense Lepers to rayse the dead to cast out Deuils c. which authority they like faithfull Seruants did so pursue as it might easily appeare they deriued their whole vertue from him alone Hence is that of g Acts 3. 6. PETER In the Name of Christ arise and walke and h Acts 9. 34. AENEAS Iesus Christ doth heale thee I stand not heere to presse those glorious workes whereby his God-head shineth most cleerely in the Church in subduing the proud enemies thereof and generally all the Reprobates hardening their hearts and deliuering them vp vnto their owne damnation For so the i Iohn 12. 39 40. 41. Euangelist when hee had shewed that the Iewes could not beleeue because ESAY had said He hath blinded their eyes and hardened their hearts lest they should see with their eyes and vnderstand with their heart and I should heale them immediately addeth These things said ISAIAH when hee saw his glory and spake of him Contrariwise he bestoweth vpon his Children all good graces Therefore the Apostle continually prayeth for Grace and Peace from him He sendeth the Holy Spirit vnto them The k Iohn 15. 16. Comforter whom I will send And Iohn 20. 22. He breathed vpon them and said Receiue the Holy Ghost He giueth Faith as appeareth by that Prayer
verse 4 Denying the onely God and Master our Lord Iesu Christ God God y Rom. 9. 5. Of whom is Iesus Christ touching the flesh who is God ouer all blessed for euer Amen ouer all blessed for euer Amen To proue the Holy Ghost to be God First he also is Iehouah for he that led the people in the Wildernes whom they tempted so oft was Iehouah as wee haue obserued But Esay z Esay 63. 14. saith this was the Spirit of God As a beast that goeth downe into a Valley the Spirit of IEHOVAH quietly led them and a Esay 63. 10. a little before They rebelled and grieued his holy Spirit The b Heb. 3. 8 9. Author also to the Hebrewes noteth it to bee the speech of the Holy Ghost Harden not your hearts as in the prouocation as in the day of temptation in the Wildernesse where your fathers tempted me prooued me and saw my workes Againe that which the same c Esay 6. 9. Prophet speaketh of IEHOVAH that he had-him goe and say vnto this people Hearing ye shall heare c. PAVL d Acts 28. 25. applyeth to the Holy Ghost Well said the Holy Ghost by ESAIAS the Prophet to our fathers saying Goe vnto this people and say Hearing ye shall heare c. Secondly the essentiall properties of the God-head are here likewise to be found He is termed Truth it selfe to note the singlenesse of his Nature 1. Iohn 5. 6. The Spirit is Truth hath an Immensity and Infinitenesse of place dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you Rom. 8. 9 11. The Spirit of Christ that dwelleth in you Hee lay ouer that whole masse and lumpe whereof the Heauens and Earth was afterwards made Gen. 1. 2. The Spirit of God lay vpon the Waters ouer-spreading it as a Hen doth her Chicken Hee filleth all things with his presence Psal 139. 7. Whither shall I goe from thy Spirit Hath a free and absolute power of working after his owne pleasure 1. Cor. 12. 11. He distributeth his gifts as he will for hee is the very power of God So called Luke 1. 35. The Holy Ghost shall come vpon thee and the power of the most High shall ouer-shaddow thee And for that which e Mat. 12. 14. Matthew saith I will cast out Deuils by the Spirit of God f Luke 11. 20. LVKE hath it If I cast out Deuils by the finger of God Yea he is the giuer of all Power and Vertue Micah 3. 8. But I am filled with Vertue from the Spirit of IEHOVAH with Iudgement and with Power Is of infinite Wisedome and Knowledge euen to fore-tell things to come The g Iohn 16. 14. things that are to come shall hee declare to you saith Christ yea to sound the very bottome of the most secret things of God 1. Cor. 2. 20. The Spirit searcheth the depths of God And all this hee hath from himselfe and of himselfe as most elegantly the h Esay 40. 13 14. Prophet teacheth Who hath instructed the Spirit of IEHOVAH as a man of his counsell taught him with whom hath hee communicated counsell that he might instruct him and teach him the way of Iudgement euen teach him Knowledge and the way of Wisedomes most absolute and perfect Wisedome make knowne vnto him For of Goodnesse what shall I need to speake whose Name it selfe proclaymeth his Holinesse and whose i Gal. 5. 22. 23. fruites are Lenity Kindnesse Goodnesse Faith Meekenesse Temperance and whatsoeuer good is Eternity is also his in that as shall bee shewed anon he is the Creator of all things and therefore must needes be before any thing began Thirdly not onely his proceeding from God but the very Name of Spirit sheweth the Essence and Nature which hee is of For as the spirit of a man must needes be truely of mans nature and is the most formall and essentiall part of man so and much more it must bee thought of the Spirit of God vpon whom no composition falleth This in effect is the Apostles owne Argument 1. Cor. 2. 11. For who of men knoweth the things of man but the spirit of man that is in him So also none knoweth the things of God but the Spirit of God who is in him and of his owne Essence and Nature as the opposition sheweth plainely Fourthly touching the Workes which onely belong to God of the eternall Decrees registred in the Booke of IEHOVAH the Prophet saith His k Esay 38. 16. mouth hath commanded and his Spirit hath collected them Secondly In the Creation of all things he wrought together with the Father and the Sonne Gen. 1. 2. The Spirit of God lay vpon the Waters meaning that as a Bird lying vpon her Egges and couering them vnder her wings doth by a naturall warmth and heate which commeth from her hatch and bring forth her young ones So did the Spirit of God by his liuely power and working frame and fashion the World out of that lumpe of Waters Iob 26. 13. By his Spirit he beautified or beautifully framed the Heauens Esay 40. 1â— Who helpe the Spirit of IEHOVAH meaning in the Creation which he spake of next before Hence it is that Elihu l Iob 33. 4. in the Booke of Iob professeth himselfe to be his Creature and the workmanship of his hands The Spirit of the Mighty God hath made mee and the breath of the Almighty hath put life into mee Thirdly hee gouerneth and administreth the things created Zach. 4. 10. The seuen Eyes or Spirits of IEHOVAH roule vp and downe vpon all the Earth Fourthly He hardeneth the wicked and deliuereth them into a reprobate minde For so the Apostle m Acts 28. 26. noteth it to be the voyce of the Holy Ghost which is said in n Esay 6. 10. ESAY Goe make fat the heart of this people make their eares heauy and cloze vp their eyes Fiftly hee is infinite in variety of gifts 1. Cor. 12. 11. All these things worketh that one and the same Spirit distributing them to euery one a part as he will Iohn 16. 23. When the Spirit of Truth commeth he shall lead you into all Truth Hereupon Iohn in the o Reuel 1. 4. Reuelation termeth him The seuen Spirits of God in regard of the manifold graces which God by him giueth vnto his Church Grace be to you and Peace from him that is and that was and that is to come and from the seuen Spirits which are before his Throne and from Iesuâ— Christ where by the seuen Spirits I make no question the Holy Ghost is meant and not the holy Angels First because these seuen Spirits stand before the Throne are inserted meane betweene the Father and the Sonne the Apostle wisheth Grace and Peace from them they are the Hornes and Eyes of the Lambe yea of his owne very
Nature and being Consubstantiall and Coessentiall things not in the least degree appertayning to the Angels Further let the Text be marked It is p Reuel 5. 5 6. apparant that these seuen Spirits the Hornes and Eyes of the Lambe are noted to be that strength and most absolute and perfect Wisedome whereby this Lyon of the Tribe of Iudah ouercame to open the Booke and the seuen Seales thereof which q Reuel 5. 34. none in Heauen or Earth or vnder the Earth that is no Creature could doe And when all other r Reuel 7. 11. Angels and Å¿ Reuel 4. 10. and 5. 14. Elders are said to fall downe and adore God onely these seuen Spirits doe it not To this I adde Prophecie of ZACHARY t Zach. 3. 9. and 4. 10. That God will put seuen Eyes vpon one Stone vpon CHRIST the Rocke and Foundation of his Church Being I doubt not the selfe-same seuen Eyes that Iohn u Reuel 5. 6. speaketh of which neyther the Phrase will suffer to be spoken of Angels nor they can bee said The ingrauings of that Stone It must needes bee then that the Prophet there meaneth nothing else but that which x Esay 12. 2. Esay saith Vpon him shall rest the Spirit of IEHOVAH the Spirit of Wisedome and Vnderstanding the Spirit of Counsell and Power the Spirit of Knowledge and feare of IEHOVAH that is an infinite store of all gifts and ornaments of the Spirit And that no man may doubt hereof these Spirits that here are called seuen Eyes are before y Reuel 3. 5. called seuen Lampes whereby yet more manifestly it is prooued to bee that one onely Spirit for so doth the Prophet z Zach. 4. 2. Zacharie from whom this place is fetched or rather the Angell to the Prophet precisely expound that Vision After he had shewed vnto him a Candlesticke all of Gold with a Bowle vpon the top of it and his seuen Lampes therein and seuen Pipes to the seuen Lampes which were on the tops thereof and two Oliue Trees ouer it one vpon the right side of the Bowle and the other vpon the left side thereof And being demanded of the Prophet the interpretation of all this First he deliuereth it in grosse This a Zach. 4. 6. is the word of IEHOVAH to ZERVBBABEL not with Power nor with Strength but with my Spirit saith IEHOVAH of Hosts Afterwards b Zach. 4. 14. expounding it piece by piece hee saith in the end The two Oliues are those that continue with the Lord of all the Earth that is which are in Christ and by Christ largely powred vpon his Church as here c Reuel 5. 6. also Christ is said to haue them nay that they be as Hornes and Eyes in his head And this is that which seemeth to haue beene shaddowed in those seuen Candlestickes d Exod. 23. 31. commanded in the Law to be made of one entyre matter to note out the varietie and multiplicitie of Graces proceeding all from one Spirit as the e 1. Cor. 12. 4. Apostle saith There be differences of Graces but the same Spirit neyther let it offend any man as vnworthy of the Maiestie of the Holy Ghost that these seuen Spirits f Reuel 5. 6. are said to be sent forth into all the Earth as if they were Ministers and Attendants vpon the Lambe for both the word sending is g Iohn 15. 26. and 16. 17. many times spoken of the holy Spirit and h Zach. 4. 10. Zacharie hath the phrase of rolling to and fro vpon all the Earth Sixthly he calleth and appointeth to the worke of the Ministery and that by an equall power and as it were a ioynt commission with God Esay 48. 16. IEHOVAH hath sent me and his Spirit Acts 13. 2. In the solemne Assembly at Antioch whilest they were ministring and fasting the Holy Ghost said Separate mee now SAVL and BARNABAS to the worke whereunto I haue called them So saith PAVL Acts 20. 28. Take heed to your selues and to all the Flocke whereof the Holy Ghost hath made you Bishops And this was the warrant that Peter had of his calling to preach vnto the Gentiles Acts 10. 19 20. Whilest hee doubted of the Vision which he saw and made question of it the Spirit said vnto him Behold three men seeke thee arise and get thee downe and goe with them making no question at all for I haue sent them Finally that of the same Apostle is generall i 1. Pet. 1. 22. Not by the will of man was Prophecie heretofore brought but as they were led of the Holy Ghost did the holy men of God speake Seuenthly Regeneration as also Iustification and Sanctification all the sole k Iohn 1. 13. Who are borne not of bloud c. but of God Ro. 8. 33. It is God that iustifieth and proper marke of God come from him Iohn 3. 5. Vnlesse one be borne of Water and of the Spirit he cannot enter into the Kingdome of God Titus 3. 5. He hath saued vs by the Lauer of Regeneration and renewing of the Holy Ghost 1. Cor. 6. 11. And such were some of you but you are washed from them but yee are sanctified but yee are iustified in the Name of the Lord Iesus and by the Spirits of our God Eightly the markes also and steps of his God-head are not obscure First Wee are l Mat. 28. 19. baptized into his Name Secondly Iohn m Reuel 1. 4. 3. prayeth for Grace and Peace from him Thirdly when the Apostles n Acts 15. 28. doe warrant the decree which they made by this Argument it seemed good to the Holy Ghost and vs is it not plaine that they giue him a Diuine authoritie and the supreme Soueraigntie of God himselfe Fourthly How much maketh it for his Godhead that the sinne committed o Mat. 12. 13. against him that is his speciall grace and working can neuer be forgiuen Ninthly playne testimonies of Scripture calling him God The mightie God c. ESAY p Esay 40. 13 18 hauing discoursed of the excellent and incomparable both Power and Wisedome of the Spirit addeth To whom then will you liken the mightie God manifestly calling him the mighty God As Peter q Acts 5. 3. also doth when asking ANANIAS Why Satan had filled his heart to lye against the Spirit of God forth-with hee addeth Thou hast not lyed to men but to God Hither belongeth that vnto the r 1. Cor. 2. 11. Corinthians For who among men knoweth the things of man saue the spirit of man that is in him So also none knoweth the things of God but the Spirit of God Where to make the comparison hold as it ought you must needes say that as the Apostle expresly noteth none to know the things of man but a very man So he meaneth that none know the things of God but hee that is GOD indeed So that this also is a most cleere
his Throne and Kingdome in the dispensation of his great and glorious purposes established before any time In which regard the Psalmist g Psal 78. 69. saith of the Land of Canaan That he founded it for his people the Iewes from euerlasting meaning in his eternall counsell and h Esay 45. 7. ESAY Since I disposed an euerlasting people the Church in the purpose and appointment of God eternally elected And when the Psalmist i Psal 103. 17. cryeth out The kindnesses of IEHOVAH are from euerlasting to euerlasting doth he not euidently point hereat But more cleerely to this purpose serueth that of Paul k Ephes 3. 11 commending the excellency of the Doctrine of the Gospell in the gathering together of the Churches of the Gentiles aswell as Iewes in that it was according to his euerlasting purpose As also l 1. Cor. 2. 7. in another place hee saith of the Wisedome of God lying hid in the Mystery of the Gospell that God had fore-ordayned it before the World And of Christ Peter m 1. Pet. 1. 20. saith that he was fore-appointed before the foundation of the World was layd The truth hereof not onely shineth forth in these and other great and high points of our Faith and namely of Election and Reprobation which come hereafter to be considered but reacheth farther and hath a place in all So n Psal 193. 15. 16. Dauid speaketh of his conception an ordinary course of nature When I was secretly framed and as it were curiously wrought and wouen together thine eyes did see my very lumpe what time they were fashioned yea euen then when none of them was extant that is from euerlasting And the saying of Iames o Acts 15. 18. hath no exception All the workes of God are knowne to him from Eternitie In this Argument I finde that the Prophet Esay from whom the Apostles p 2. Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter and Iude seeme q Iude verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue taken it delighteth himselfe much to set out the Eternitie of Gods Decrees by the Phrase of Long r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agoe In the two and twentieth Å¿ Esay 22. 5 8 11. Chapter Thou diddest looke in that day when the enemie did besiege you to the Armour of the Forrest House c. But ye looke â—â—ot to the Authour of it nor had respect to him that framed it long agoe Chap. 25. The t Esay 25. 1. counsels long agoe eternally decreed and in their time prophesied and made knowne to the Church are Faith and Truth And so himselfe doth in another u Esay 37. 26. place expound it to import as much as from all Eternitie Secondly The cause why all things are so decreed is not the knowledge or fore-knowledge of God but his absolute will and pleasure for causes resting onely in himselfe although vnknowne to vs yet most iust and holy Ephes 1. 11. Hee worketh all things after the counsell of his will Thirdly The generalitie in that hee hath decreed all things and all the meanes and circumstances of euery thing Acts 15. 18. All the workes of God are knowne to him that is purposed and decreed of him from Eternitie So that whatsoeuer experience sheweth or the Word of God confirmeth to come to passe in Heauen or in Earth or in the lowest Hell both the confounding of the wicked the Saluation of the Elect and the things that pertayne to the businesse and affaires of this life the same are all eternally decreed of God and that for his owne good pleasure onely the x Ephes 11. 1. Apostle bearing witnesse That hee worketh all things after the counsell of his will CHAP. III. Of Creation IN the Creation which is the second thing The workes of God are the execution of his purpose And are Creation and Prouidence Creation is his making all things wherein his Kingdome standeth I obserue fiue things which the Story of the Creation penned by Moses in the first and second Chapters of Genesis doth offer vnto vs. First The things which God made All things without exception and in saying all things it is manifest that we leaue nothing vncreated excepting onely him that did create them no not the Angels themselues the most glorious and super-excellent Creatures of God of whoÌ„ albeit Moses maketh no mention in expresse termes no more then of their fall specifying onely the visible workes of God in respect of the people to whom he wrote yet the Holy Ghost else-where concealeth not their Creation for when the Psalmist had exhorted the Angels and Host of Heauen the Sunne the Moone the Starres the Heauen of Heauens to prayse the Lord hee addeth a reason common to them all Let a Psal 148. 2 3 4 5. them prayse the Name of IEHOVAH for he commanded and they were created But most manifest is that of PAVL Col. 1. 16. By him were all things created which are in Heauen and vpon the Earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers By which words it is most certaine he vnderstands the Angels This all things you may not vnfitly deuide into b 1. Cor. 4. 9. reasonable Creatures Angels and Men and the World of them both whereto aptly serueth the place of the Colossians before and Moses in the very first words of his Story hath so deuided it In c Gen. 1. 12. the beginning God made Heauen and Earth that is both the vtmost compasse of this vniuersal World together with the Spirits and Angels that inhabit it and that Chaos or first lumpe and matter whereout the Earth and Heauen as we call Heauen and all heauenly and earthly bodies were made Moses therefore as Paul in that place maketh a most perfect diuision of all the whole frame of Gods Creation sundring it into two Heauen and Earth The Ayre it selfe the Sunne the Moone the Planets and whatsoeuer in that whole Chapter is spoken of seemeth to be comprehended vnder the name of Earth For so hee doth proceed resuming the latter member And touching the Earth it was vnshapen c. By Heauen is meant the place of blessed Spirits and the Angels inhabiters and dwellers in it All which appeareth further in the next Chapter Thus d Gen. 2. 1. were the Heauen and the Earth perfited and all the Host of them that is whatsoeuer is within the compasse of the highest Heauens vnto the very bottome and Center of the lowest Earth things visible and inuisible Angels or whatsoeuer else wherewith the Heauen and Earth are beautifully adorned The World of these two Creatures is either the vnseene World Heauen and Hell or the World visible and subiect to our eyes which Moses in one word termeth Earth But a better and more apt diuision to this purpose may bee made to say it is eyther the naturall place and World for these two Creatures Heauen for the one
Earth for the other or Hell accidently for eyther Heauen we call the highest World made for the Angels to inhabit As our f Mar. 12. 25. Sauiour Those that phantastically teach that Heauen is euery-where teacheth They are as the Angels in Heauen In Heauen g Mat. 18. 10. their Angels alwayes behold the face of my Father which is in Heauen This is it which the Scripture calleth h 1. King 8. 27. The Heauen of Heauens for the excellencie The i 2. Cor. 12. 2. third Heauen for the situation aboue the Ayre and the Skie both which haue the name of Heauen and k 2. Cor. 12. 4. Paradise for the pleasure being the place of the residence of Gods glory Earth is the middle World made for man Psal 115. 16 The Heauens are IEHOVAHS and the Earth which hee hath giuen vnto the sonnes of men Two things in it come to be considered the parts and the ornaments The parts I call the foure Elements l For the Philosophers agree that nothing giueth light but that which hath some fire in it wherefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light the Chaldees were wont to call Fire Oru◠whom they worshipped for their god Fire the vppermost Globe wherein was Light an adiunct and qualitie of the Fire Ayre or as Moses calleth it an m Following the Greekes who name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extent we improperly the Firmament comprehending all that voyd place betweene the Cloudes and the Earth which giueth breath of life to all things that breathe Water with all the Chanels thereof the Seas the Floudes the Lakes the Springs And Earth or the dry ground the Bottome and Center of the World for man to inhabit Ornaments are the things wherewith these Elements are garnished and set forth being all things necessary both for the vse and command of man For his vse were made the n Gen. 1. 11 12 13 14 15 16 17 18 19. insensible things Grasse and Trees continually fructifying in the Earth the Sunne the Moone the Starres placed aboue the Cloudes in the highest Globe in or aboue the vppermost part of that extent which Moses calleth the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extent of Heauen that is to say that part of the extent which is neerest to the Heauens and furthest from the Earth where the Element of Fire is and these being the vessels that now receiue and send forth the Light which it seemeth most probable the Fire is it before for the Scripture speaketh of Light before the Sunne haue in that place of Moses a three-fold vse assigned to them First To distinguish Light from Darknesse that is to say the naturall Day from the Night Secondly To bee signes for the noting out of times and seasons A thing common to them all as appeareth Iob 9. 9. Where ARCTVRVS ORION PLEIADES and the Planets of the hidden South are vsed to note out the parts of the Yeere Autumne Winter the Spring and Summer But this neuerthelesse is proper to the Sunne and Moone that by the running of their compasse they after a speciall sort rule and gouerne the Sunne the Day and the Moone the Night and make the difference of ciuill Dayes Moneths and Yeeres Thirdly They serue not onely to enlighten the Earth but by their influence to refresh and giue growth to all earthly bodies For the command of men were made the dumbe and vnreasonable Creatures which yet haue a sensitiue life and feeling As in the Water Fishes in the Ayre Birds in the Earth Beasts both going and creeping all of them Male and Female for the propagation of their kind Hell is the lowest World a soule Those that teach also that Hell is no certayne nor locall place and fearefull place of punishment made for Angels and men that should transgresse Peter p 2. Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giueth it a name which signifieth asmuch as a place of terrible confused darkenesse whereof that which q Iob 10. 22. Iob speaketh touching the graue is much more to bee verified that there bee no orders there no alterations of times and seasons sometimes darke sometimes light but whatsoeuer shineth most is as the shaddow of death continuall night and a whole day as a man may say of darknesse for out of the Kingdome of Heauen there is no light at all Therefore are the heires of that Kingdome termed The r Luke 8. 31. sonnes of Light And contrariwise this place the ſ Mat. 8. 12. outer darknesse Luke t Luke 8. 31. calleth it The deepe or bottomlesse Gulfe placed beneath as a most deepe and darke Dungeon a foule and hideous Prison as Peter u 1. Pet. 3. 19. nameth it when hee saith that Christ by the power of his God-head in the Ministery of NOAH preached to the spirits now in Prison And againe x 2. Pet. 2. 4. that the Angels which sinned are kept there in chaines of darkenesse or as y Iude verse 6. IVDE hath it with euerlasting bonds vnder darkenes as in a Gaole vnto the Iudgement of the great Day Wee haue done with the World made for these reasonable Creatures Come wee now to the reasonable Creatures themselues and first of the parts of reason come to them both vnderstanding and will The vnderstanding part in men for distinction sake and our better conceiuing of it we commonly terme the minde the will in them is properly called the soule although the reasonable soule comprehending both bee but one In the vnderstanding part two faculties are comprehended First Knowledge that teacheth what we ought to doe and is the Fountaine and beginning not onely of the other faculties but of all the Actions and Motions of our life Vnder this two other faculties are comprehended Iudgement or Wisdome which is the top and perfection of knowledge for discerning of things that differ and conscience which is a part of our vnderstanding determining of our particular actions eyther with them or against them called therefore Conscience as if you would say A knowing with or before God vpon a right examination of our wayes in his sight Secondly Memory to lay vp in our mindes the things which wee know and vnderstand The will is a facultie freely choosing whatsoeuer it selfe pleaseth and mouing vs to doe it and this hath the soueraigne command in euery one for therefore we doe a thing not because wee thinke it ought to bee done but because wee will doe it vnder the name of will I comprehend in this place aswell the desire onely which is before and without consent as that which most properly in common speech is onely termed the will when a settled and full consent is come And here affections are the same that conscience is in the mind Not seuerall or distinct faculties but parts or motions of the wil diuersly inclining it to this or that appearing good according to the diuersity of obiects that are offered
World to bee Man trauelled without wearinesse the Beasts laboured without irkesomenesse the Earth brought forth of her selfe Herbes and Plants the Trees Fruites and Blossomes in abundance euery thing ranne his course and did his worke with cheerefulnesse and labour to them was not laborious In the principall Creatures Angels and Men that Of the reasonable Creatures Angels and men it was after his owne Image or likenesse in holinesse and happinesse goodnesse is not onely the perfection of those faculties vnderstanding and will and of all their powers but especially perfect holinesse and happinesse The Image and similitude of Gods holy and blessed nature b Gen. 1. 26 27 Ephes 4. 24. Coloss 3. 10. 2 Cor. 3. 18. after which man is said to bee created But all this as I said before is to be vnderstood according to that their nature is capable of for First The Angels are capable of a farre more excellent perfection then mans nature can attayne Secōdly Not onely euery nature is not capable of euery grace but there is no Creature that can be eyther perfectly single infinite or vnchangeable which are the proper Prayse of GOD for euen those heauenly Spirits haue some things mixed and compounded in them and being of finite nature are not capable of infinite Power Wisedome Holinesse or other graces nor any way can come neere the excellencie of the Creator Beside both Men and Angels were framed of a mutable and changeable disposition the more to set out that constant and immutable nature which is in God and therefore also of a nature both subiect to temptation such as eyther their owne thoughts or outward obiects may offer to them and of a will though free able to choose good and to leaue euill yet inclinable aswell to euill as to good though in their estate of holinesse most vnto good Iob 15. 15. Behold he putteth no stedfastnesse in his Saints And Iob 4. 8. Behold hee putteth no stedfastnesse in his Seruants The Angels Holinesse I call the integritie of their nature being first enlightened with the perfect knowledge Holinesse in a mind enlightened with the knowledge of the whole will of God all the strength of nature conformed thereunto of the will of God and of his most holy Law written and engrauen in their minde by nature Next in a conformitie of the whole strength of Nature Vnderstanding Will Desire Affections and whatsoeuer else vnto God or a power and abilitie in the reasonable Creature to performe the whole will of God Happinesse is all that good that can possibly fall vpon the Creature Happinesse in the fruition of Gods loue and from thence comming a coniunction and communion with him Coniunction is an enioying of his personall presence Communion is a participation in some sort of his Blessednesse both Kingdome Power and Glory It standeth in three things First The loue of God vpon vs who is good it selfe and the chiefe and onely good from whence commeth all the good of Men and Angels Secondly The enioying of his gracious presence being alwayes with him and seeing him face to face Thirdly A communion and participation in some sort so farre as our nature can receiue of all those excellencies that are in him communicable to his Creatures Our Sauiour as we heard before reckoneth them all Matth. 6. in the conclusion of the Lords Prayer Kingdome Power Glory Of his Kingdome wee participate by the dominion and soueraigntie which hee giueth vs ouer the other Creatures Of his Power by hauing strength of nature and abilitie to exercise this soueraigntie and to put it in execution Of his Glory in being full of excellencie within and without Without comely and beautifull within glittering and shining in Vertue Wisedome and all other Graces of the minde A part also of this Glory are Riches Honour Pleasures and such like These things are now seuerally to bee applyed to both these Creatures beginning with the Angels whom the Scripture is wont to call c 2. Cor. 11 14. Angels of Light and d Luke 9. 2◠holy Angels to note the puritie wherein they were created Our Sauiour e Mat. 22. 30. also teacheth that the perfection of men after the Resurrection standeth in this that they shall be as the Angels of God in Heauen Their very fall implyeth as much for in that they stood not in the Truth as our Sauiour speaketh Iohn 8. 44. and as Iude hath it Verse 6. of his Epistle left their first estate it followeth that in the beginning they were created perfect In this respect they are called the sonnes of GOD Iob 1. 6. When the sonnes of God came to present themselues before IEHOVA Satan also came in the middest of them What an excellent measure they had of all kinde of Grace Wisedome and heauenly Knowledge the speech of Christ doth shew celebrating their Diuine Knowledge of the Mysteries of GOD. Marke 13. 32. Touching that Day none knoweth no not the Angels of God in Heauen And the Apostle Gal. 1. 8. If wee or an Angell from Heauen preach vnto you any other Gospell then we haue preached vnto you let him be accursed Therefore also they performe all offices of Pietie and the seruice of GOD more cheerefully readily and gloriously then any man did or could doe and are called * Esay 6. 2. Seraphins as if you would say burning with zeale and the loue of God or shining in all puritie and holinesse And as the measure of their Wisedome and Holinesse did excell so did the measure of their happinesse in like sort whereunto the place where they were set to inhabit did much auayle they being celestiall Spirits and hauing their abode in Heauen we terrestriall dwelling vpon the Earth and in Houses of Clay The like though not in the like proportion there was betweene the Angels themselues some being more glorious then the rest It seemeth no common dignity which is giuen f Luke 1. 19. to one of them to bee GABRIEL that is the mighty Power of God to stand before Gods presence And PAVL Coloss 1. 16. reckoneth vp Thrones Dominions Principalities and Powers as degrees of that their glory which the disiunctiue particles whether and or it may well be thought doe import and hither may bee drawne that of Paul to the g 1. Thess 4. 1◠Thessalonians that the Lord himselfe shall come downe from Heauen with the voyce of an Arch-angell that is of a chiefe and principall Angell So was it also betweene Eu◠and Adam 1. Tim. 2. 12 13. To come therefore to the things wherein the happines of the Angels stood First That they had the loue of GOD there is no doubt being his sonnes and the prime of his Creation Secondly In locall coniunction they were most neere vnto him beholding alwayes his face in Heauen Matthew 18. 10. Thirdly For their Soueraigntie and Dominion they are called h Rom. 8. 38. Thrones i Ephes 6. 12. Principalities Dominions
the mightie God Hee c Psal 147. 9. giueth to the beasts their meate to the young Rauens when they cry who d Iob 39. 3. prepareth for the Rauen his Prouender when the young ones make a noyse vnto the mightie God wandering for want of meate Are not e Luke 12. 6. fiue little Sparrowes sold for a farthing yet one of them is not forgotten before God Secondly To all actions whereof hee is the supreme and first moouing cause He f Ephes 1. 11. worketh all things after the counsell of his will For g Rom. 11. 36. of him and to him and for him are all things In h Acts 17. 28. him we liue and mooue Thirdly To the particular disposition of euery accident and small circumstance time place c. So the wiseman i Pro. 16. 36. affirmeth of the whole manner of the Lottery that it is from Iehouah And this was the sense of that old Prouerbe k Gen. 22. 14. In the Mount of IEHOVAH it shall bee prouided meaning GOD in time and place will prouide as once in the Mount he did whereunto tend these and the like speeches The l Psal 145. 15. eyes of all things looke vp vnto thee thou giuest them meate in due season I m Ezech. 34. 26 will send raine in his time Euery n Iob 14. 5. mans dayes are precisely determined and the number of his Moneths With thee thou hast set his appointed time which he shall not passe My o Psal 31. 16. times are in thine hands I p Esay 60. 22. IEHOVAH will hasten it in his time When q Gal. 1. 15. it pleased God who had separated me from my Mothers wombe to reueale his Sonne vnto me When r Gal. 4. 4. the fulnes of time came God sent forth his Sonne Å¿ Ephes 1. 10. that in the dispensation of the fulnesse of times hee might gather together in one all things both which are in Heauen and which are in Earth anew in Christ None t Iohn 8. 20. layd his hands vpon him for his houre was not yet come It u Acts 1. 7. is not for you to know the times and seasons which God hath put in his owne power Here is the Faith and Patience of the Saints Wicked men because x Psal 50. 21. God holds his peace deferring his vengeance thinke him to be like vnto themselues and because y Eccles 8. 11. there commeth no recompence of their euill quickly therefore the heart of men is full within them and they imb olden themselues to commit wickednesse But saith Salomon iudgeing aright as the Spirit of God directed him Though to a sinner that doth euill a hundreth fold God should euen prolong his dayes yet I know it shall bee well to them that feare God but it shall not bee well vnto the wicked Hitherto belongeth that The z Gen. 15. 16. wickednesse of the Amorites is not yet accomplished and God a 2. King 14. 27 had not decreed as yet to blot out the name of Israel from vnder Heauen therefore he saued them c. Also that of b Abac. 2. 2. Abacuck The Vision is yet put off to the appointed time which in his terme it will vtter and not lye If it linger waite for it for it will certainly come it will not stay These actions also for the more varietie of the Doctrine may be considered foure manner of wayes First In the greatest and smallest actions aswell as in those of a middle kinde Greatest It is he that c Dan. 4. 29. translateth Kingdomes d Psal 10â— 40. Iob 1â— 20. powreth contempt vpon Princes is c Psal 76. 13. terrible to the Rulers of the earth f Esay 19. 4. I saith God will deliuer Egypt into the hands of a strong Lord. Nebuchadnezzar was seuen yeeres taking foorth this Lesson As g Dan. 4. 29. hee walked in his Palace and in the pride of his heart said Is not this that great Babylon which I haue built to be for the Royaltie and ornament of my beautie by the power of mine owne strength Whilest the word was yet in his mouth a voice came from Heauen saying To thee it is told O King Nebuchadnezzar that thy Kingdome is gone from thee and thou shalt be driuen from men to haue thy dwelling with the Beasts of the field there shall be giuen thee grasse to eate as vnto Oxen and seuen times shall be made to passe ouer thee till thou acknowledge the most High to beare rule ouer the Kingdomes of men and that to whom he will he giueth the same He h Psal 135. 7. sendeth Lightnings Tempests and Thunders i Psal 113. 7. rayseth the poore out of the Dust the needie out of the Dunghill killeth k 1. Sam. 1. 6. and giueth life In this account come also to bee reckoned the changes and alterations which fall out in the World whereof the Prophet saith The right l Psal 78. 11. hand of the most High bringeth great changes A m Psal 107. 14 fruitfull Land he turneth into saltnesse for the sinne of the Inhabitants thereof He n Esay 10. 46. sendeth leanenesse vpon the fat ones maketh o Psal 113. 9. the barren a glad Mother of Children turneth p Psal 114. 8. the Rocke it selfe into a Poole the Flint into a Fountaine of Water But there being a GOD that rules the World it cannot with any reason bee thought that great things should bee neglected of him Let vs therefore see how this Doctrine may be made good not onely in those Actions that are of a middle sort but euen in the smallest and of least respect which Worldlings thinke that God regards not nor looke not after It was a prophane speech of me q 1. Kings 20. 23 Aramites that God is the God of the Mountaines and not of the Valleyes Yes our God is the God even of the Valleyes also hee looketh vnto great things and neglecteth not the meanest Can there be any thing of lesse account then a Sparrow to light vpon the ground or a haire to fall from our head yet r Mat. 10. 29. none of these is done without him The Å¿ Pro. 16. 1. Wiseman also most diuinely teacheth that the answere of the tongue is from IEHOVAH that is managed and ordered by him that one cannot so much as wagge his tongue without his direction howsoeuer his heart bee full of thoughts Dauid t Psal 31. 16. also acknowledgeth My times are in thy hand He saith not My whole time or course of life but times in the Plurall to shew that euery point and period of ones life euery turne and returne dependeth vpon God Secondly Gods Prouidence is to be seene in the most casuall things which foolish men ascribe to Chance and Fortune The u Pro. 16. 33. Lets saith SALOMON are cast into the lap but the euent is from IEHOVAH
vpon him the sinnes of all the Elect to satisfie for them by his sufferings Whereof so holy and good it was as comming from God both in respect of the causes ends matter and manner of doing yet iustly doth the Holy p Acts 2. 23. Ghost call them wicked hands by whom hee was nayled to the Crosse And worthily did Iudas receiue strangling q Acts 1. 16. 17. and the sheading forth of his bowels as the reward of his iniquitie for being guide to those that apprehended Iesus They doing it to a wicked end after a sinfull manner not as an act of Iustice but of Treason and Rebellion against God out of the maliciousnes of their corrupt natures And that which is said of this may by the iudicious Reader be easily fitted and applyed to the Examples following So it was a singular worke of mercie to send Ioseph into the Land of Egypt to bee a Father to his Fathers house at that time the onely visible Church of God to prouide r Gen. 45. 5. ◠things for their sustenance to keepe them aliue by a mightie deliuerance So did ſ Gen. 50. 20. God thinke it for good to preserue aliue a number of People yet this is no excuse to the Brethren of Ioseph who t Gen. 50. 20. thought it for ill against him moued thereto through extreme u Gen. 37. 4 5. hatred and x Gen 37. 11. Acts 7. 9. enuie The Lord in so many crosses and afflictions as he layeth vpon his Church hath a gracious end y Esay 27. 10. moderately to correct them and in measure not for their hurt but z Deut. 8. 16. that he may doe good vnto them in the end But a Zach. 1. 15. with an exceeding wrath saith he am I wroth against those Nations who when I am angrie but a little helpe forwards vnto euill that is aggrauate the affliction of his people with all their might and maine doing it with a reuenging minde b Ezech. 25. 12. 15. 25. 3. vaunting of the desolation of Gods People and onely setting before their eyes ruine and destruction As notably is set forth in that proud King of Assyria Esay 10. 5. 6 7. We to Ashur the rod of my wrath although my Staffe of indignation be in their hand and sending him against an hypocrite Nation I giue him commandement against the people with whom I am wroth that he might take the prey and spoile the spoile and make him to bee trodden downe as the clay of the streets But he doth not so imagine neither doth his heart think so but to destroy after his owne minde c. to cut off not a few Na 〈…〉 And the like doth the same c Esay 47. 6 7. Prophet in the person of God vpbrayde vnto the Babylonians I was wroth with my People I prophaned mine Inheritance and gaue it into thine hand thou shewedst no mercie vnto them against the old thou madest thy yoke exceeding heauie c. saidst For euer I shall bee a Ladie thou didst neuer minde these things thou remembredst not the end of it Secondly these euill actions as in regard of the worke of God are holy and righteous for that which is a point of Iustice and morall good he thereby punisheth former sinnes and one wickednesse with another deliuering them vp like a righteous Iudge to the lust and corruptions of their owne heart and to Satans power as to the Seriants and Executioners of his wrath that so they should be tempted and led into new sinnes for the punishment of their old and by both may aggrauate their condemnation This is it which he himselfe saith Psal 81. 13. Because my People harkened not to my voyce nor Israel would none of mee therefore dismissed I them to the fancie of their owne heart to walke after their owne counsell And the Apostle to the d Rom. 1. 24 25 26 27 28 29. Romanes Therefore God deliuered them vp vnto the lusts of their hearts vnto vncleannesse to defile their bodies among themselues as those which changed the Truth of God into a lye and worshipped and serued the Creature neglecting the Creator For this cause God deliuered them vnto vncleane affections for their women changed the naturall vse into that which is contrary to Nature Likewise also the male leauing the naturall vse of the woman burned in their lust one towards another Males with Males committing filthinesse and receiuing in themselues the recompence which was meete for their errour And as they regarded not to acknowledge God so God deliuered them vp vnto a minde voide of all iudgement to doe the things that were not seemely filled with all Vnrighteousnesse Malice Whoredome c. Againe 2. Thess 2. 11 12. For this cause because they imbraced not the loue of the Truth God will send vnto them effectuall errours that they should beleeue lyes that all might be condemned which beleeue not the Truth but take pleasure in vnrighteousnesse So doth the Lord our God in his most iust and prouident dispensation e Ezech. 3. 21. set a stumbling blocke before them for their ruine turning their iniquitie vpon themselues and f Psal 94. 23. cutting them off through their owne wickednesse These things confidered it will appeare that howsoeuer wee say with the Scriptures that God powerfully worketh in a sinfull action in such sence as before was shewed yet that nothing impeacheth the puritie and vncorruption of his most holy Nature neither doth the least staine or specke of vncleannesse cleaue vnto him nay his wonderfull Goodnesse and Wisdome come herein to bee admired who both worketh good things by euill instruments and maketh sinne it selfe to serue vnto his glorie So that albeit sinne bee euill of it selfe yet that there should bee sinne it becommeth exceeding good Not that we reiect the terme of suffering or permission which it pleaseth the Holy Ghost himselfe to vse as Rom. 9. 22 23. For what if God willing to declare his wrath and to make his Power knowne hath suffered with much long suffering the vessels of wrath and also to make knowne the riches of his glorie vpon the vessels of mercies And in the g Acts 14. 16. Acts In former Ages God suffered all Nations to walke in their owne wayes But so hee is also said to permit that which is good And this will we doe if God permit saith the Apostle to the Hebrewes Chap. 6. 3. The next thing to be considered Stoicks which imagine an absolute necessitie of things in Nature and tye God to the second causes in this Doctrine of Prouidence is the free dispensation of Almightie God who dealeth herein as a soueraigne Monarch by his owne absolute will and pleasure without any the least compulsion or necessitie h Psal 135. 6. Whatsoeuer pleaseth IEHOVAH he doth in Heauen and in the Earth in the Sea and in all Deepes Our i Psal 115. 3. God is in Heauen
the heate consumed the bodies of those that came to throw them in Of this sort are all his wonderfull Miracles and miraculous deliuerances of his Church and Children for whose sake hee parted h Exod. 14. 21. Psal 136. 13. the Sea into heapes that his people went ouer as vpon drie ground brought waters i Exod. 17. 6. out of the Rocke rained k Exod. 16. 36. Psal 78. 24 25. meate from Heauen to feed them in the Wildernesse by the space of fortie yeeres together c. With this absolute free-will and pleasure of GOD is coupled which is the third Doctrine of the Prouidence the ineuitable necessitie of the execution of his counsels as also the Prophet ioyneth them together Psal 115. 3. Whatsoeuer pleaseth IEHOVAH he doth And l Ephas 1. 11. PAVL He worketh all things after the counsell of his will Enquire saith ESAY m Esay 34. 16. in the Booke of IEHOVAH and reade one of these things shall not faile they shall not misse one another and in n Ezech. 36. 3 6 EZECHIEL I IEHOVAH speake and doe it Againe o Ezech. 12. 25 I will speake whatsoeuer word I meane to speake and it shall be done When I worke as it is in the Prophet p Esay 43. 13. ESAY who shall turne it away Whereunto serueth that memorable sentence wherewith the same Prophet shutteth vp his burden against the Babylonians to procure credit to all that hee had spoken q Esay 14. 27. For IEHOVAH of Hoasts determining who can make it of none effect and his hand stretched out who can turne away Many and excellent are the speeches to this purpose thorowout the holy Scriptures especially in Iob and in the Psalmes Feare r Psal 33. 8. before him for hee saith and it is hee commandeth and it stands IEHOVAH maketh voide the counsels of the Nations he breaketh the thoughts of the People but the counsell of IEHOVAH standeth for euer the thoughts of his heart from generation to generation when ſ Iob 34. 29. he quieteth who shall trouble when he hideth his face who shall looke vpon him that is resisteth him Loe saith Iob in t Iob 12. 14. another place he doth so throw downe that it is built no more hee so shutteth vp about a man that it is not opened Yea Balam himselfe was forced to vtter as much Numb 23. 19. Hath hee said and shall he not doe it Therefore u Luke 1. 37. the Angell saith With God nothing is impossible And x Rom. 9. 19. the Apostle cryeth out Who hath resisted his will This is the reason why the Decrees of God are compared to y Zach. 6. 1. Mountaynes of brasse for the firme vnresistable effects they bring with them For this cause he is furnished with all meanes and power to effect his counsels he is called The Lord of Hoasts and hath all the Hoast of Heauen and Earth at his command I saw saith MICA z 1. King 22. 19 IEHOVAH sitting vpon his Throne and all the Hoast of Heauen standing before him at his right hand and at his left First are the holy Angels Colonels and principal Commanders in this Armie whom hee imployeth and sendeth forth as a Master doth his seruants to goe vpon his errand and to performe all that hee inioyneth them Daniel 10. 11 12. The Angell telleth the Prophet that hee was sent vnto him because his words were heard before God And in Luke a Luke 1. 19. that he was sent vnto Zacharie to vtter vnto him the glad tydings of his Sonne So it is anon b Luke 1. 26. added In the sixt Moneth was the Angell GABRIEL sent of God to a Citie of Galile named Nazaret to the blessed Virgin there Therefore they are called Angels that is to say Messengers and are said to c Dan. 7. 10. minister vnto him This dispensation of God by the hand of his holy Angels serueth aswel for the executiō of his Iustice as for the declaration of his Mercies These he sendeth forth to bring his plagues and punishments both vpon whole Countries Cities and vpon particular persons So 1. Chron. 25. 15. God sent an Angell to Ierusalem to destroy it Gen. 19. 13. Two Angels were sent to destroy Sodome and Gomorah 2. Sam. 24 16 17. An Angell smote the people of Israel with a plague whereof died threescore and ten thousand men And the Prophet prayeth in the d Psal 35. 5 6. Psalme Let them bee as the chaffe before the winde and the Angell of IEHOVAH pursue them These he sendeth forth to be Ministers of his loue and fauour in the comforts of this life both to the good and bad as it is recorded in the Gospell e Iohn 5. 4. that an Angell of the Lord came downe at a set time and stirred in the water and whosoeuer first went in after the stirring of the water was made whole what disease soeuer held him Secondly Not onely hee beareth vp his Mace in Heauen but hee carrieth it also in Hell for euen the Deuils themselues struggle they neuer so much are forced to be subiect to him and to runne at his commandement When the sonnes of God the elect Angels came to present themselues before IEHOVAH Satan also came amongst them as it is in the Booke of f Iob 1. 6. 2. 1 Iob. And g 1. Kings 22. 18 19 20. in another place when he came to set vpon his Throne the vncleane spirits will they nill they made vp a part of the Hoast of Heauen and were faine to offer their seruice to him Thirdly he hath the hearts of all men in his hands sitting at the sterne and turning them hither and thither whither-soeuer he will as the Water-man doth his Wherrie As in the person of the King himselfe whose affections of all other are most wauering and vncertaine like vnto the Riuers of waters when they are tossed with contrarie windes as h Prou. 21. 1. Salomon giueth vs to vnderstand And in another i Prou. 29. 26. place Many seeke the face of the Ruler but the iudgement of euery one commeth from IEHOVAH bowing and bending the Rulers heart which way it pleaseth him He giueth fauour in the eyes of men as he did to k Exod. 3. 21. 22 the Israelites in the sight of the Egyptians And l Prou. 16. 7. when IEHOVAH delighteth in the wayes of a man hee maketh saith SALOMON his verie enemies to be at peace with him Againe at his pleasure hee taketh fauour away maketh Rents and Breaches Discords and Diuisions as he did betweene m Iudg ◠2 3. Abimelech and the men of Shechem He n Esay 20. 14. ◠Cor. 1. 19. destroyeth the wisdome of the wise and the vnderstanding of the prudent that their counsell is not able to doe any thing Therefore DAVID o 2. Sam. 15. 31 prayed O IEHOVAH turne the counsell of ACHITOPHEL into folly And
the place where Christ should bee borne And so His counsell tooke effect where all counsell of man did faile As for those places which seeme to crosse this Doctrine of Gods free and absolute working and to carrie a shew as if hee were sometimes hindred of his Creatures from doing his owne will as I will x Ezech. 33. 11 not the death of a sinner and How y Mat. 23. 37 oft would I haue gathered you together and you would not The z Luke 7. 30. Pharises and Lawyers made void the counsele of God towards them c. They onely teach what God is pleased with and whereunto he inuiteth and calleth all men not what hee purposeth to worke in euery one by his grace and holy Spirit Fourthly The brute beasts and vnreasonable Creatures serue to doe his pleasure hee stoppeth the mouth of the a Dan 16. 23. Lyons when the prey is in their teeth maketh the silly and weake Grashoppers to be a strong b Ioel 1. 6. Nation a mightie c Ioel 2 2. people and as a huge d Ioel 2. 25. Armie when they come to performe his Iudgements Fiftly Heauen and Earth the Sea and all that therein is are at his becke the e Abac. 3. 10. 11 Windes the Showres the Stormes Fire and Haile Ice and Snow are as his Arrowes to scatter and consume his foes yea Hell and destruction are naked in his sight and giue vp their dead when hee calleth for them But albeit whatsoeuer God willeth must most certainly and necessarily come to passe because hee willeth it yet that taketh not away the freedome of will in the reasonable Creature nor the nature and propertie of the second causes but only bends them to runne that way that he hath fore-determined they notwithstanding this necessitie not being compelled to doe that which God determineth but freely willing that which is done by them So that if wee referre the action to GODS will which is the supreme cause of all it may be said necessarie if to mans will it may bee said contingent and voluntarie And thereupon effects and euents of things are termed such as the second causes are necessarie If they be necessarie contingent if they be contingent voluntarie if the second causes be voluntarie although in respect of Gods Decree all bee necessarie When Nebuchadnezzar King of Babel stood in f Ezech. 21. 19 20 21 22. the head or mother of wayes where one way parting into two made him doubtfull which to take either that vnto Ierusalem or the other that led vnto Rabath a Citie of the Ammonites it was a more vncertaine and contingent matter whether he would come against Ierusalem or not for whithersoeuer the diuination did conduct him thither was he bent and what more vncertaine then diuinations The vanitie whereof Philosophers themselues haue worthily derided But for all that it could not bee otherwise chosen but that hee should take the way that led vnto Ierusalem to come and to besiege it the Lord hauing so ordayned and fore-spoken by his Prophet Our Sauiour Christ according to his Fathers will dyed necessarily as g Acts 13. 3. Paul disputeth to the Iewes That it was of necessitie for him to suffer and to rise from the dead And he himselfe O ye h Luke 24. 26. fooles and slow of heart was it not of necessitie that Christ should suffer these things and enter into his glorie Yet he dyed willingly for so hee professeth i Iohn 10. 18. No man taketh my life from me but I lay it downe of my selfe And in his k Mat. 26. 39. Prayer to his Father he resigneth it wholly to his good will and pleasure Therefore as the free and cheerfull obedience of Gods Children so renowned l Psal 110. 3. else-where in the Scripture receiueth no blemish or disgrace because whatsoeuer they do was necessarie to bee done in respect of his Decree no more can the wicked fetch from hence any excuse or pretence for their wickednesse to say I haue done nothing but that which God hath appointed and who can resist his will For first God doth not at all will sinne as it is sinne for this is contrarie to his most pure and iust nature nor doth decree that wicked actions shall bee done in respect of their wickednes and maliciousnesse in which sence onely they are euill but as there is some good in the action which is not at all intended or thought vpon by him that doth it And secōdly although in regard of Gods counsell it be necessarie that those actions which are wicked and sinfull should come to passe yet in thee the sinne is voluntarie and hee disposeth of that most iustly which thou cōmittest wretchedly not seruing his prouidence but thine owne vile affections for though thou willest and doest the things that God hath decreed to make a holy vse of and would haue in some respect done yet thy will is not carryed with an intent of obedience to his will It m 1. Kings 12. 15 24. was from God that the Kingdome of Israel was rent in sunder and ten of the Tribes giuen to another for the iust punishment of Salomons sinne but the sinne aswell of foolish n 1. King 12. 14 Rehoboam came betweene following the rash and headdie aduice of children and reiecting the sage graue aduice of the wise Counsellors of his Father as of the people o 1. King 12. 20 themselues that set vp Ieroboam with a rebellious minde against the house of Dauid In which respect God p Hoshea 8. 4. renounceth to haue any part in this their Action They set vp Kings but not from me they make Princes which I know not Lastly all that hitherto hath beene spoken concerning this whole gouernment and dispensation is the peculiar prayse of God which hee imparts not to any Creature For hee q Esay 42. 8. giueth not his glorie to another Therefore the Iewes r Iohn 5. 17. 18. when our Sauiour Christ said My Father worketh hitherto and I worke did rightly conclude thereupon that he made himselfe equall with God This in one particular is set forth when the King ſ 2. Kings 5. 17. of Israel detesteth it as a blasphemie Am I a God to kill and to giue life And t Gen 30. 2. Iacob his Wife bidding him to giue her children or else she should dye Am I in Gods stead who hath kept backe from thee the fruit of thy wombe So in Deuteronomie God himselfe saith Know u Deut. 32. 39. that I am hee and there is no God with me I kill and restore to life c. Which by proportion is to be vnderstood of all the rest And this is that memoriall whereby this true God will be knowne from all false and counterfeit gods Esay 40. 26. Lift vp your eyes on high and see who hath created these things And Ieremie x Ier. 10. 10. cryeth
out IEHOVAH he is the true God The liuing God The eternall King which made the Earth by his Power established the inhabited World by his Wisedome and by his Prudence stretcheth out the Heauens who vttering his voice the waters make a noyse in the Heauens he bringeth forth vapours from the vtmost part of the Earth maketh Lightning together with the raine and bringeth the winde out of his treasures To conclude saith he Thus shall yee say to the Idolatrous Gentiles The Gods that made not Heauen and Earth shall perish from the Earth and from vnder the Heauen And y Psal 115. 15. Dauid setteth it as the proper mark of the only God Blessed be ye of IEHOVAH who hath made the heauen earth So Esay 44. 19. He taketh to himself alone both the creation and administration of all things I IEHOVAH stretch out the Heauens alone I stretch out the Earth by my selfe And of them both the z Esay 40. 12. Prophet saith Who hath measured the waters in his fift and couered the Heauens with a spanne or in a measure comprehended the Dust of the Earth and weighed the Mountaines with a Waight and the Hils in a Ballance Who then is like vnto our God or what or who is he that may be compared with him Whose a Psal 36. 7. kindnesse is vp vnto Heauen his truth vnto the Clouds his righteousnesse as the mighty Mountaine his iudgements as the great Deepe who by his Prouidence preserueth both man and beast Thine saith the b Psal 89 10 11 12 13 14 16 Psalmist are the Heauens yea thine is the Earth the inhabited World and the things that fill it thou hast founded Then followes an enlargement by the parts North and South thou hast created Tabor Westward and Hermon towards the East which sing of thy Name The Gouernment he partly touched before and afterwards more fully Thou rulest ouer the pride of the Sea when the waues thereof rage thou doest represse them Vpon all which he concludeth O blessed is the People that are acquainted with the shoute walking in the light of thy countenance O IEHOVAH that is who acknowledge thee their Soueraigne Lord and Captaine suffering themselues to bee led and guided by the shoute or noyse of thy voice in thy most glorious Word and workes as by the Trumpet or Allarum of their Generall Now to make it euident how the Glorie of God shineth and sheweth out in all which hath beene said of the exercise of his Kingdome Generally it may be seene First That hee is perfection it selfe in giuing all perfect things to other Secondly his owne Infinitenesse in that their best and put them altogether is but c Esay 40. 15 17 a drop of that which is feafull in him Thirdly his Eternitie in being before all things were More particularly he manifesteth his Power Wisedome Goodnesse both in the making and gouerning the World In the making hee manifesteth his Power in creating things of nothing onely by his command in fetching one contrarie out of another as Light out of Darknesse c. and bringing forth whatsoeuer he would euen at the first without naturall causes giuing light vnto the World before there was a Sunne making d Gen. 2. 5 6. Plants and Herbs to grow and all things to bee greene and flourishing in the Fields when there was no man to till the ground nor any mist or raine to water it His Wisdome in the artificiall distinction of things His Goodnesse in garnishing and replenishing the Earth with all good things fit for the vse of man and that before their Creation that so hee might bring them into the World not as to an emptie and barraine habitation but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life In the gouerning hee manifesteth his Power doing things not onely by meanes but without meanes aboue meanes and contrarie to all meanes and course of nature His Wisdome in doing all things according to the counsell of his will in measure and weight most wisely yea like a most cunning Workeman procuring good things by euill instruments and making sinne it selfe to serue vnto his glorie His Goodnesse in being liberall and bountifll to all as the Psalmist e Psal 145. 9. saith IEHOVAH is good to all and his Kindnesse is ouer all his Workes CHAP. V. Of the Morall Law the first Table and the first Commandement ALBEIT the Glorie of GOD shine most So much of the Kingdome of God The honor due vnto him is that the reasonable Creatures Angels men doe his Will cleerly in all his Workes yet is this honour which in the second place wee giue him very needfull for it was not enough for the illustration of his glorie either to make the World or by his Prouidence thus royally to gouerne it vnlesse there were some that might both see behold admire and confesse the excellencie thereof aswell in themselues as others without which all the other Creatures and Actions of God how infinite matter soeuer they containe of Gods Glory could no whit increase his prayse which was the end of his gouerning and making of them no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke if none but himselfe obserue it Therefore in his wisdome he saw it needfull to create Men and Angels indued with knowledge iudgement a reasonable soule and will and other excellent parts to be the Trumpetters of his Glorie But notwithstanding that in these God could glorifie himselfe though men and Angels would stop their mouthes and conspire to roote it out hee being able either to destroy the Creatures he had made and so to glorifie his Power and Iustice in their deserued ruine or against their will to wring from them a confession of his Prayse yet as earthly Princes not onely desire Soueraigntie and command which the Rebels themselues are not able to withdraw but loue especially that their people should obey carrie Subiectly mindes vnto them So it pleased God to adde this one vnto the rest for the full making vp and perfecting of his glorie This honour we define by the doing of his will which is the proper office of Angels and Men and not of any other Creature yet it is true the rest of the Creatures doe the will of God also yea the wicked aswell as the good but not in the same manner The wicked doe it because they shall doe it will they nill they Gods Children because they haue a will and desire to doe it Generally all doe his will and pleasure that is f Psal 115. 3. 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done But that is the secret and hidden will of God which the wicked may doe and perish not his knowne and reuealed will whereof wee heere speake which cannot bee done but in obedience of reasonable Creatures to the
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
first and the second Table as they were at the first deliuered of God to Moses The summe of the first Table is Thou shalt loue the Lord thy God with all thy heart or minde and with all thy soule and with all thy might And to this Table the foure first Commandements doe belong The summe of the second is Thou shalt loue thy neighbour as thy selfe And to this Table the sixe last Commandements doe belong for all which our Sauiour Christ himselfe is our warrant who calleth these two The n Math. 22. 37. first and second Commandements The summe of the first Commandement is That wee Pietie is of the immediate duties to God whereof this is the whole that we haue God to be our God haue God to be our God So it is expressed in the Commandement it selfe Thou shalt haue no other gods before my face The first affirmatiue whereof is Thou shalt haue me to be thy God The contrary of this hauing of God to be our God is first that which the Psalmist o Psal 10 4. noteth The wicked are so proud they seeke not after God Against which p 2. Chro. 15. 13. Asa made a Law that if any would not seeke after God he should die Secondly Atheisme in denying God or his properties as Prouidence Wisedome Presence c. The foole q Psal 14. 1. hath said in his heart There is no God Yee haue said r Malach. 3. 14. It is in vaine to serue God c. Wee haue God to bee our God by cleauing to The parts are two one to cleaue vnto him him and worshipping him This Distribution Moses giueth Deut. 10. 20. Thou shalt feare IEHOVAH thy God and serue him Thou shalt cleaue vnto him and sweare by his Name Cleauing I call that straight and holy bond whereby we are tyed and glued as it were to God as the Apostle speaketh Å¿ 1. Cor. 6. 17. He that is glued to the Lord is one spirit Of this it is said t Iosh 23. 8. Stick fast vnto IEHOVAH your God as you haue done vnto this day He exhorted u Acts 11. 23. all that with purpose of heart they would cleaue to the Lord. The contrary wherof is that which the Prophet speaketh of x Ierom. 17. 5. Cursed is the man whose heart departeth from IEHOVAH Their y Esay 26. 13. heart is farre from mee If any man z Hebr. 10. 38. with-draw himselfe my soule shall haue no pleasure in him This cleauing to God groweth from a respect of that absolutenesse of all good things that are in him and hath these parts First to loue him for his goodnes desiring nothing Louing more then to be ioyned vnto him delighting to thinke and speake of him and to doe the things that are pleasing in his sight By which notes and marks it is easie for vs to examin our loue vnto him a Deut. 6. 5. Thou shalt loue IEHOVAH thy God with all thy heart c. The contrary whereof is that hatred of God whereof we spake before Secondly to reuerence him for his Holinesse and the Reuerencing Maiesty of his presence before whome no vnseemely thing may come b Eccles 5. 1. God is in Heauen and thou art vpon the earth therefore let thy words be few And this as a bridle reyneth and keepeth vs backe from committing either open wickednesse or secret sinnes Who would not be ashamed to spue in the face of his Prince How much more should we blush to powre foorth our wickednes in the sight or presence of this King of Kings infinitely more glorious then all the Princes of the world Therefore doth the Holy Ghost aggrauate the sinne of the old world c Gen. 6. 11. That the earth was corrupted before God and of the Sodomites that d Gen. 13. 13. they were exceeding sinners before IEHOVAH that is without all reuerence daring in his presence and as it were hee looking on to commit all kind of filthinesse And the Wiseman e Prou. 5. 21. vseth this as a most effectuall Argument to draw men from the enticements of sin vnder that one of the strange woman comprehending all the rest For that the wayes of euery one are before the eyes of IEHOVAH For the other common are the exhortations in the Scripture f Gen. 17. 1. Walke before me and be vpright And g Exod. 20. 3. thou shalt haue none other gods before my face ENOCH h Gen. 5. 14. is also commended that he walked with God And the Prophet Ieremy i Ierem. 13. 23. notably inforceth this reason Can any man lye hid in darkenes and I not see him saith IEHOVAH Doe not I fill Heauen and earth The contrary wherof is prophanenes of heart k Hebr. 12. 16. Let there be no prophane person as ESAV c. Thirdly to feare him for his Power and Iustice not Fearing with a seruile feare which hath paine and torture in it and setteth the conscience as it were vpon a l Iohn 4. 18. Rack but with a filiall and childlike feare that is to say not so much for feare of punishment as for feare of offending so good and so gracious a Father Thou m Leuit. 19. 14 shalt not curse the Deafe neither put a stumbling blocke before the blinde but shalt feare thy God I am IEHOVAH Who n Ier. 10. 7. would not feare thee c. seeing Power resteth in thee Let o Heb. 12. 28. vs labour to please God with reuerence and feare for euen our God is a consuming fire If p 1. Pet. 1. 17. you call him Father which without respect of persons iudgeth euery one according to his worke passe your time of dwelling heere in feare If q Mal. 1. 6. I be a Father where is my feare Feare r Esay 8. 13. 14. not the feare of this people nor terrifie your selues IEHOVAH of Hoasts him sanctifie let him bee your feare and let him bee your terrour Where these two kindes of feare are plainly distinguished The contrarie whereof is contempt of God like to Pharaoh Who is Å¿ Exod. 5. 2. IEHOVAH c. To beleeue him for his Truth and Faithfulnesse to Beleeuing performe whatsoeuer hee speaketh as hee saith in the Psalmes t Ps 89. 34 35 I will not alter that which is proceeded out of my mouth nor falsifie my faith The lacke of this Grace bereaued those two worthy Saints of God Moses and Aaron of that great blessing which they so much desired to conduct Gods people into the Land of Promise Because n Numb 20. 12 yee beleeued mee not to sanctifie mee in the presence of the Children of Israel therefore yee shall not bring this Congregation into the Land which I haue giuen them The contrarie of it is doubtfulnesse concerning the Truth of Gods promises or iudgements whether present or to come I x Psal 116. 11. said
in my heart All men are Lyars Whence commeth tempting or God when through distrust and vnbeliefe wee seeke signes of his Truth and Power y Mat. 4. 7. Thou shalt not tempt the Lord thy God z 1. Cor. 10. 6. 10 Neither let vs tempt God as they tempted him and were destroyed of Serpents To trust and set our faith and full affiance vpon him Trusting and in respect of his Power and Might whereby hee is able to doe it Hereof the a Rom. 4. 21. Apostle setteth Abraham before vs for an example the father of the faithfull who contrarie to hope beleeued vnder hope being fully assured that what God had promised he was able to performe And of himselfe he saith b 1. Tim. 1. 12. I know whom I haue beleeued and am perswaded that hee is able to keepe the thing committed to him vnto that day Agreeable whereunto is the speech of our Sauiour Christ My c Iohn 10. 28. Father is greater then all and none shall be able to take you out of his hand And this may well bee thought the cause why the Lord himselfe setteth that name in the fore-front of his Titles IEHOVAH IEHOVAH the mightie God c. And why the Apostles Symbole commonly called the Creed comprehending in summe all the Articles of our Faith beginneth with this I beleeue in God the Father Almightie For holding this there is nothing so incredible to flesh and bloud which wee will not beleeue and depend vpon doubting of this there is none of Gods promises so cleere and certaine which wee are not readie to call in question Of this trusting in God we reade They d Psal 22. 5 6. called vpon thee and were deliuered they trusted in thee and were not confounded God e Psal 27. 1 3. is my light and my saluation whom should I feare God is the strength of my life of whom should I be afraid And f 2. Kin. 6. 16. hee answered Feare not for they that be with vs are more then they that bee against vs. Thus wee must trust in God not onely when wee see the meanes before vs but without and euen contrarie to all meanes as g Dan. 3. 17. SHEDRACH MESHACH ABEDNEGO did The God whom we serue is able to deliuer vs out of the hot burning Furnace and out of thy hands O King he can deliuer vs. The contrarie hereof is First distrust in God as the wicked Achaz h Esay 7. 11. being offered of God a signe for the strengthning of his faith disdainefully doth answere I will not aske a signe neyther will I make tryall of IEHOVAH by committing vnto the hands of this Iehouah whom thou talkest of a matter of such danger and importance to the State as is the Warre now in hand Secondly Confidence in the Creature whether our selues and the good things which God hath giuen vs as Friends Honour Credit Wisdome Riches or whatsoeuer else i 1. Tim. 6. 17. Exhort the rich men in this World that they trust not in the incertainty of riches but in the liuing God who ministreth to all men aboundantly c. k Ier. 17. 5. Cursed is the man that hath his confidence in man and maketh flesh his Arme. The l Obad. v. 3 4. pride of thine heart hath deceiued thee Thou that dwellest in the cliffes of the Rockes whose habitation is high that sayst in thy heart Who shall bring mee downe to the ground though thou exalt thy selfe as the Eagle and make thy nest among the Starres thence will I bring thee downe saith IEHOVAH 2. Chron. 16. 12. Asa a Religious Prince is taxed that in the extremitie of his sicknesse he sought not to the Lord but to Physicians Sixtly To hope in him and patiently to expect and Hoping in him waite for all good things at his hand because of his mercies and the vnchangeablenesse of his nature who neuer repenteth him of his promises For m Rom. 11. 29. the gifts and calling of God are without Repentance It is n Lam. 3. 22. the wonderull kindnesse of IEHOVAH that we are not consumed for his mercies faile not Therefore o Esay 30. 18. will IEHOVAH waite to doe grace vnto you And therefore will hee lift vp himselfe to haue mercie on you for IEHOVAH is a God of vprightnesse and iudgement Blessed are all that waite on him Hereupon the p Psal 37. 5 7. Psalmist doth exhort vs Commit thy way vnto IEHOVAH and trust in him and he shall bring it to passe waite patiently vpon IEHOVAH and hope in him fret not thy selfe for him that prospereth in his way and for the man that bringeth his enterprizes to passe Commit q Pro. 16. 3. thy workes to IEHOVAH and thy thoughts shall be directed The contrarie whereof is despayre I r 1. Thes 4. 13. would not Brethren haue you ignorant concerning them which are asleepe that ye sorrow not euen as other which haue no hope By this our cleauing vnto God two vertues come to be wrought within vs First Patience in a cheerefull vndergoing of danger From whence arise Patience and and troubles without repining or vsing vnlawfull meanes to bee deliuered from them and that by resting vpon his Wisedome who hath the times when and the meanes how to send vs helpe numbred before him Though Å¿ Iob 13. 5. he kill me yet will I trust in him I was t Psal 39. 9. dumbe and opened not my mouth because thou diddest it The contrarie whereof is impatience in afflictions as that of IEREMIE Cursed u Ier. 20. 14 18. bee the Day wherein I was borne and let not the Day wherein my Mother bare mee bee blessed How is it that I came forth of the wombe to see labour and sorrow that my dayes should be consumed with shame And the whole third Chapter of Iob bewrayeth his great infirmitie this way Secondly Humilitie to acknowledge all we haue to Humilitie come from God and therefore in the conscience of our emptinesse and of his bountie and goodnesse to giue all glorie vnto him alone whereof the Apostle saith Let him x 1. Cor. 1. 31. that glorieth glorie in the Lord. Decke y 1. Pet. 5. 6. your selues with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Such an humble heart was in z 1. Chron. 19. 11 14. DAVID Thine saith he O IEHOVAH is greatnesse and power and glorie and victorie and prayse for all that is in Heauen and in Earth is thine thine is the Kingdom O IEHOVAH and thou excellest as head ouer all But who am I and what is my people that wee should bee able to offer willingly after this sort For all things come of thee and of thine owne hand taken doe we giue vnto thee The contrary wherof is pride or presumption boasting and glorying of our selues Now a 1. Cor. 4. 6 7. these things Brethren I
Secondly When wee vow things too base to offer vnto God as if a Rich man to obtayne some great mercie at Gods hands would vow to giue somewhat not worth the speaking of vnto the poore This Salomon wisheth vs to take heed of when in the matter of Vowes hee maketh the feare and reuerence of God in not doing any thing vnworthy of his Maiestie one great and speciall point Eccles 5. 6 3. Thirdly when we vow such things as are not indifferēt to do or to leaue vndone for as to bring the hire of a Whore or the price of a Dogge into the House of God for a Vow were to prophane his Seruice Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale which without vow wee are bound to doe is rather to dally with God then to offer any speciall seruice to him This is plainly taught Deut. 23. 24. when it is said If thou vow not at all it shall not be sinne vnto thee but the sinne is in not performing our Vow when wee haue vowed it And if wee take a view of all the Vowes of Gods Children wee shall find them all for the most part according vnto this rule of things which otherwise without offence they might haue left vndone Such was that of d Ps 132. 3 4 5 DAVID I will not goe vnto the Tent of mine House nor climbe vp my Bed-stead nor suffer sleepe in mine eyes nor slumber in my eye-lids till I find out a place for IEHOVAH c. an habitation for the mightie God of IACOB And that of ANNA e 1. Sam. 1. 11. If indeed looking to the affliction of thine Hand-mayde thou wilt remember mee and not forget thine Hand-mayde but giue vnto thine Hand-mayde a man-childe then will I giue him to IEHOVAH all the dayes of his life and no Razor shall come vpon his head Such also was f Gen. 28. 20 21 22. Iacobs Vow If IEHOVAH God will be with me and keepe mee in this iourney which I goe and will giue mee bread to eate and clothes to put on so that I come againe to my fathers house in safetie and finally if IEHOVAH will be my God Then there beginneth the Vow shall this Stone which I haue set vp as a Piller be the House of God Fourthly When we are slacke to performe them When g Deut. 23. 21. thou vowest a Vow to IEHOVAH thy God thou shalt not delay to performe it for IEHOVAH thy God will certainly require it of thee and it shall be sinne vnto thee When h Ecclesi 5. 3. as thou vowest a Vow to God delay not to performe it for God hath no pleasure in Fooles Yet for the performance of some greater dutie our Vow may bee put off for a time as the example of the Rechabites i Ier. 35. 7. 14. doth confirme of whom the Lord himselfe beareth witnesse that they obserued the vow of IONADAB their father charging them not to dwell in houses but in Tents continually though for safetie of their liues they came to dwell in Ierusalem For the performance of the duties of this Commandement Whereunto are requisite Preparation are required in all but especially in the publike seruice of God First Preparation of our selues before wee come by considering both the cause that should mooue vs to it and how to performe it with greatest dutie and respect as the Preacher doth exhort vs Take k Eccles 47. 5. 1. heed vnto thy feet when thou goest into the House of God and bee neerer to hearken then to giue the gift of Fooles and sacrifice for they know not that they doe ill Doe not confusedly speake with thy mouth nor let thy heart make haste to vtter a word before God for God is in Heauen thou art vpon the Earth Therefore let thy words be few To which purpose it is necessary that we vse priuate Prayer before-hand and take speciall view and examination of our sinnes that hinder our approch to God Secondly Diligent attention Being come and trembling and Humiliation at the presence of God before whom wee stand like vnto that good woman l Acts 16. 14. LYDIA whose heart God opened that shee attended to the things spoken by PAVL And as Cornelius did Acts 10. 33. Now therefore all wee are heere present before God to heare all things that are inioyned vnto thee of God Whereupon euerie where in the Scripture it is made a proper marke of Gods Children to tremble at his Word To m Esay 66. 2. this man doe I looke to him that is humble and of a broken spirit and which trembleth at my words Thirdly Meditation and chewing as it were the cud when we are departed as the men of n Acts 17. 11. Berhea did who after they had heard PAVL searched the Scriptures whether those things were so For the fitting of vs to some more speciall parts of his And when need is both fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and feasting to expresse our thankfulnesse for his benefits worship are required both Fasting and a holy Feast Fasting to quicken vs to petition in the acknowledgement of our wants holy Feasting to expresse our thankfulnesse for his benefits This vse of Fasting the King of Nineueh was not ignorant of when hee gaue o Ionah 3. 9 10 commandement by the Decree of the King and his Nobles saying Let neither Men nor Beasts nor Heards nor Flockes taste any thing nor feede nor drinke water but let Men and Beasts couer themselues with Sack-cloth and cry vnto God strongly c. Esay toucheth the same in the 58. p Esay 58. 4. Chapter of his Prophecy Yee fast not as these times are to make your voyce to be heard on high But of Fasting what it is and of the true nature and properties thereof we shall haue further cause to speake in the Doctrine of Repentance The contrary hereof is that which the same Prophet reprehendeth in the people q Esay 22. 12. In that day the Lord IEHOVAH of Hoasts called to weeping and to mourning to baldnesse and to girting with sackcloth and behold gladnesse and ioy killing of Oxen and slaying of Sheepe eating flesh and drinking Wine Let vs eate and drinke for tomorrow we shall die that is to say in stead of humiliation they gaue themselues to all kind of iollitie and bathing of themselues in pleasures The exercise of Feasting was taken vp amongst Gods people when they had receiued some singular benefit or deliuerance from some notable euill which by Fasting and Prayer they had begged at his hands In which Feasts a more liberall vse of the creature is permitted both for plenty and variety and all kind of honest iollity and pleasure Goe your wayes it is said Nehem. 8. 11 13. eat fat things and drinke sweet things and send portions to him for whome nothing is prouided for this
vnto all vnrighteousnesse in stead of happinesse the wrath of God and all the euill that commeth of it contrary to the former coniunction and communion with him of the Creature a sinfull and damnable estate Contrarie through-out and in all the parts one to the holinesse the other to the happinesse before described Sinfull both in blindnesse of minde or darknesse of vnderstanding and in a totall corruption of the whole man and of all the strength of nature to the working of all vnrighteousnesse Damnable and wretched in the wrath of God and all the euill that commeth of it Separation from his presence Slauerie to sinne and Satan Weaknesse and Infirmitie Shame Ignorance and such like But all these things wee shall more particularly set forth hereafter CHAP. XVI Of the fall of Angels WE are now to speake of the fall of these This couenant both Angels and men in our first Parents Adam Eue kept for a time But left vnto themselues they quickly fell away two creatures who were not able to weld so great a happinesse as they were created in for many of the Angels and all men in Adam and Eue the roote of Mankind did miserably fall away sinning against God as of the Angels it appeareth Iohn 8. 44. He the o Iohn 8. 44. Deuill was a Man-slayer from the beginning and abode not in the truth p 2. Pet. â— 4. 2. Pet. 2 4. For if God spared not the Angels that sinned q Iude verse 6. Iude ver 6. The Angels also that kept not their first estate but left their owne dwelling he hath reserued in chaines c. And of the fall of man the Storie is set downe Gen. 3. For albeit they were created holy yet being Creatures consequently they were of a changeable disposition and therefore subiect to temptations and to bee ouercome of them if they were not vpholden by the supernatural grace of God which neither in Iustice he needed nor in his wisdom goodnes saw it fit to do disposing of their fall for the better setting forth of his glory The reason that actually they fell was For that they were left vnto themselues whereby it came to passe that in their owne free will and of their voluntarie choice they leaned vnto euill albeit by the integritie of their nature they were able to haue kept themselues vpright As the Apostle r Iames 1. 13. doth pronounce that God tempteth no man but euery one is tempted being drawne away and entised by his owne lusts And Eccles 7. 29. God made all men righteous but they themselues haue sought many Inuentions other then according to right And this was neither by chance God not knowing of it nor by a bare and idle permission or against his will but rather according to the counsell of his owne will Ephes 1. All Å¿ Acts 15. 18. whose workes are knowne vnto him from all eternitie but yet without approbation of the sinne The time when they fell was anon after the Creation but how long after the Scripture saith nothing howbeit till the sixt Day was passed it seemeth they continued in their first integritie For t Gen. 1. 31. then God saw all that hee had made and it was exceeding good Beside touching man the Commandement for the Sabbath was giuen to him in Paradise after the sixt Day So the Story u Gen. 2. 2 3. telleth vs When God had perfected his Worke that he had made the seuenth Day he rested and blessed the seuenth Day and sanctified it because in it he had rested from all his worke The fourth Commandement hath it a little playner In sixe dayes IEHOVAH made Heauen and Earth the Sea and all that is in them and rested the seuenth Day therefore IEHOVAH blessed the Sabbath Day and hallowed it By his owne example enioyning on that Day a perpetuall Rest to vs wherefore the three first Verses of the second Chapter of Genesis as it seemeth should not be deuided from the former Chapter that contayne a Iournall of the first seuen dayes which being finished Moses taketh vp a new Prooeme to beginne a new narration The fall now and punishment that came of it is to be considered in each of these Creatures distinctly and apart In the fall of Angels these things are remarkable First They were the first that fell whereupon the First of the Angels Deuill is called the first founder of sinne Iohn 8. 44. Secondly Their speciall sinne what it was appeareth not so euidently in the Scripture IVDE saith They left their owne habitation And PETER that they sinned Our SAVIOVR that they continued not in the truth meaning the first integrity wherein God had set them which is all the Scripture in expresse termes and proper deliuereth of their fall As for the place of Esay a Isay 14. 12 it is but a wresting to apply it vnto the fall of Lucifer the Prophet speaking of Belteshatzer the king who shined once as the glorious morning starre Howbeit by that which is written 1. Timo. 3. 6. b 1. Tim. 3. 6. Lest being puffed vp hee fall into the condemnation of the Deuill we may safely gather that pride was either the sinne it selfe or mixed with it in that by their wisdome and vnderstanding discerning of a more excellent condition then their owne they both in Iudgement approoued and in will affected and desired to haue the same for thereunto afterwards they tempted man Wherefore the fall of Angels was more grieuous then the fall of man in as much as hauing a more excellent measure of holinesse they were more able to resist and fell without temptation and therefore were the sole instruments of their owne fall not that God had no stroke therein who moderating all things that come to passe Some only fel but a great multitude in the world in so great an action as this could not but haue some hand disposing of it to the manifestation of his owne glorie but because they fell without any outward temptation saue onely such as their owne thoughts did More then 12. Legions suggest vnto them there being none but God to Dan. 7. 10. Ten thousand thousands tempt them who c Iam. 1. 13. as he cannot be tempted of euill so himselfe tempteth none Thirdly That not all the Angells fell but some certaine Heb. 12. 23. Infinite thousands ones onely as may appeare by all the places of Scripture mentioning their fall Fourthly The number of them which sinned which was exceeding great for a whole Legion of deuils is mentioned d Luk. 8. 30. Luk. 8. 30. but the certaine number is no where expressed in the Scriptures nor whether more did stand or fall albeit the number of the holy Angels doe farre e Matt. 26. 53. exceede the greatest number of Deuils that is f Which is one Legion onely Luk. 8. 30. One the Scripture nameth him Satan or the Deuill the chiefest Ring-leader of
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.
the things vpon the Earth And Colos 2. 10. It pleased God to reconcile through him all things vnto himselfe both the things vpon Earth and the things in Heauen 〈◊〉 not to bee vnderstood of the Angels but of the Saâ—â—â—â— and blessed Spirits now deceased Mediation as the Apostle doth define it Gal. 3. 20. is to set at one parties that are at variance Wherefore the very point and propertie of Christs Office of Mediator or that wherein it standeth and whereunto all the parts doe tend is the reconciling of the World to bring them againe into fauour with God his Father and to the recouerie of his former loue as it is said 2. Cor. 5. 19. God was in Christ reconciling the World vnto himselfe And Rom. 5. 10. When we were enemies wee were reconciled vnto God by the death of his Sonne This was the foote of the Angels Song Glorie to God in the highest Heauens on Earth Peace Good will towards men Luke 2. 14. It was the t Acts 10. 36. summe of our Sauiour Christs Embassage Comming he preached Peace vnto vs Ephes 2. 17. And thereupon the Gospell is called u 2. Cor. 15. 18 19. The Word or Ministerie of reconciliation x Ephes 6. 15. The Gospell of Peace c. The meanes whereby hee worketh our Peace is by of a couenant making of a Couenant betweene God and vs wherevpon he is called The Mediator of the New Testament Hebrewes 12. 24. and The Angell of the Couenant Malachie 3. 1. In this Couenant I obserue the end and fruit the substance or foundation the meanes or the condition and the extent of the Couenant The end or fruit is the sauing of our soules So the to saue Apostle doth expresse it Heb. 9. 5. Therefore is Christ the Mediator of a new Couenant that through death comming betweene for the redemption of the transgressions that were in the former Couenant they that are called may receiue the promise of an euerlasting Inheritance Christ himselfe is the foundation and ground-worke through faith in him of this Couenant Esay 49. 8. and the substance of all the Gospell as the Apostle defineth Rom. 1. 1 2 3 4. and in 〈…〉 other places The meanes to make the Couenant effectuall vnto vs that is by apprehending of the Couenant is Faith the condition of the Couenant Beleeue in the Lord Iesus Christ and thou shalt bee saued Acts 16. 31. Touching the extent of the Couenant all Mankinde certaine few men whom God his Father hath chosen are not partakers of this benefit but some certaine men onely which certaine men though wee cannot certainly define the number are but a handfull in respect of the great multitude of those that perish being elect before the World was and giuen vnto Christ that in time through faith incorporated into him and becomming one with him they might as members make that Bodie whereof hee is the Head and so bee quickened by his Spirit vnto euerlasting life And this election of some necessarily implyeth the reiecting of other some Wherefore here the whole doctrine of Gods holy Predestination is summarily comprehended A matter aboue all other most religiously and soberly to be dealt in not so much for any hardnesse that is in it which if wee keepe within the bounds and limits of the Word is easie enough to bee conceiued as in regard partly of the curiousnesse of men prying without all reuerence into the secret Counsels of God and climbing vp by other steps then himselfe hath hallowed and partly of their owne corrupt affections who either swelling with Pride or cast downe with feare can hardly keepe along the coast of this Doctrine without wrecking themselues either at the Rockes of Presumption or the Flats of desperation Wherefore to auoyd both these extremes wee are to hold such a middle course as may not be after the randome of our owne wit but at the direction of God in the wisedome of his Word for as for them that thinke this Doctrine is not at all to bee taught vnto the people it is manifest that they erre very grossely this being as the rest one part of the reueiled will of GOD whereof y Deut. 30. 29. Moses speaketh to the people T 〈…〉 things belong to IEHOVAH our God but the reueiled things to vs and our children for euer And as the z Rom. 15. 4. Apostle saith Whatsoeuer things are written are written for our profit that by patience and comfort of the Scriptures which cannot be without knowing of them we might haue hope This being written by the singer of GOD in the Table of his Word must needs haue a place in that number amongst the rest And the speech a Iohn 5. 30. of our Sauiour Christ is generall willing vs to search the Scriptures for whatsoeuer things they beare record of What That the Apostle Paul writing to the b Chap. 9. 10 11 Romanes doubteth not to debate this Argument at large discoursing of all the secrets and mysteries thereof the causes effects c. And in the Epistle to the c Ephes 5. Ephesians he layeth it as the foundation and ground-worke whereupon to build the Doctrine of Faith and Holinesse of life Nay Moses himselfe who for the grosse conceit and rudenesse of the Iewes kept backe the creation of the Angels and their fall and many other Mysteries yet how d Deut. 4. 37. 7 8 9 10. 14. 73. 5. oft doth hee deale with this The Disciples of Christ were not c Iohn 16. 12. able to beare many things which hee was to vtter vnto them yet hee passeth not by this Doctrine when f Luke 10. 20. hee biddeth them to reioyce that their names were written in Heauen yea and both the points of Election and Reprobation hee plainly setteth forth Mat. 25. 34. and 41. This will bee yet more euident if we call to minde the manifold vse of this Doctrine being the Roote of all Pietie and the Base of all our comfort then the which none more highly exalteth the glorie of God in his Mercie and Iustice nor throweth downe the pride of man more lowe as in the processe Christ assisting more fully shall appeare Wherein for a better light of that which followeth it is necessarie I should first define Predestination Predestination is one principall branch of Gods purpose or eternall Decree concerning the finall estate of the most excellent creatures Angels and men The parts whereof are Election and Reprobation Election which is of some certaine ones vnto Saluation of men but few in respect of those that are to perish Reprobation which is of some certaine ones vnto damnation The waight and degree of both aswell of glorie as of shame to some in a lesse to some in a greater measure To explaine this a little better God who onely is eternall the Father Sonne and holy Spirit purposing before all times the glorifying of himselfe as is most meet
and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the
Therefore by Faith So he saith Gala. 3. 17. For if the inheritance be by the Lawe then is it not any more by promise making it impossible and absurd that both should concurre together in the act of Iustification That wee might be the more in loue with the Couenant of Grace it is gloriously commended and set forth aboue the other Couenant many wayes First by the excellencie of the matter as is before declared Then by the nature of the thing beeing an z Esay 55. 3. and elsewhere euerlasting Couenant safe and sure that neuer can be altered more fixed in his Sonne than the Sunne and the Moone are fixed in the Heauens Thirdly by the solemnitie of the Couenant for First it is vttered in forme of Lawe Indenturewise betweene him on the one part and his Church on the other part a Ier. 31. 33. This is the Couenant which I will make with the House of Israel the speech of Iehoua Secondly it is registred and inrolled in the Records of the Court of Heauen as a perpetuall monument to indure for all eternitie Thirdly to put vs out of all danger and feare of losing it we haue a Duplicate left vnto vs Heb. 8. 8. c. as Lawyers speake an Exemplification or a Constat Fourthly b Psal 79. 4. Heb. 5. 13. he hath bound himselfe both by word and oath to make it good That by c Heb. 5. 21. two immutable things wherein it is impossible that God should lye wee might haue strong consolation Fiftly Not content with all this as knowing well our incredulitie and hardnesse of heart he fetcheth instances and confirmation from d Gen. 15. 5. Psal 79. 3. Heauen aboue and from the Earth beneath and all the Hoast of both from the e Ier. 31. 35 36 Sunne and Moone and Starres from the courses of the day and night from things present and things f Esay 66. 22. to come from the g Ier. 31. 37. height and from the Deepe of all which we cannot now stand particularly to discourse Lastly it is sealed with the great Seale of the bloud of and ratified by the death of him that made it hath also the name of a Testamēt his onely Sonne A Seale that hee neuer set vpon any other Letters Patents whereupon ratified by the death of him that made it it hath also the name of a h Heb. 9. 15 16 17. Testament This Couenant or Testament was alwayes one and the same from the beginning Heresies and Errors Being alwayes one and the same in substance as Iesus Christ the substance thereof was i Heb. 13. 8. yesterday and to day the same and for euer Wherefore Reu. 1◠8. he is said to be the Lambe slaine from the foundation of the World The power of whose death is not to be measured by the time of his suffering as if it were auaileable onely for those that should come after but all the faithfull from the beginning are alike saued by the vertue of it aswell before as since his comming for Abraham saith hee reioyced to see my day he saw it and was glad Iohn 8. 56. Howbeit according to the difference of the times it it is neuerthelesse distinguished or distinctly to bee 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 already come Iesus the Son of Marie hath a diuers name giuen vnto it Before the comming of Christ in the flesh the Couenant being through Christ to come of the Seed of a Virgin when hee was once come Iesus the blessed Seed of Mary Iudaisme that acknowledgeth not Iesus the Sonne of Mary to bee the promised Messias nor the Messias to be yet come the Couenant then was through CHRIST alreadie come Whereby the former being k Heb 8. 13. abrogated and done away this that succeeded was called l Ier. 31. 32. 33 34. the New Testament In regard whereof the other hath the name of the Old Testament But had the Fathers that liued before his comming as full a participation of Christ and all his benefits as wee haue I they had the very same in substance for they dranke of the Spirituall Rocke which is Christ 1. Cor. 10. 4. And to them also were the promises made Genesis 17. 7. I will be the God of thee and of thy Seed after thee And Acts 15. 11. By the grace of the Lord Iesus Christ they did beleeue to bee saued in the same manner as wee doe Onely the dispensation of the times did differ CHAP. II. Of the Priesthood of Christ THere be m Psal 1 10. Ier. 33. 17 18. Zach. 6. 13. Heb. 7. 23. two parts of the Mediation 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. of Christ Priesthood and Kingdome being both together fully complete and perfect for the whole worke of our Redemption for in the one is comprehended all sufficiencie of matter for our Regeneration Righteousnes and the blessednes belonging to it in the other all power to effect and worke it the one is in Humilitie the other in Glorie one in all things betweene God and him that should be our Mediator the other in all things that from God are through him conueyed downe vnto vs. To conclude the Priesthood of Christ purchaseth our Redemption his Kingdome doth apply it The things generally spoken before of his whole Office of Mediation may here be considered in his Priestly Function whereunto it pleaseth the Holy Ghost for our comfort more specially to apply them all differing from the Leuiticall Priesthood which was vnder the Law First His calling hauing two properties n Heb. 7. 16. one that it was by the Law of the power of life whereas the Priests of Leui were appointed by the Law of the fleshly commandement The other o Heb. 7. 20 21 22. that where they were made Priests without another he was appointed by his Father by an oath to shew that he is the suretie of a better Testament Secōdly The p Heb. 7. 21 23. 24 52. eternitie of his Priesthood that q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot passe from one to another eyther by succession or discent as theirs did but is personall and euerlastingly abideth in himselfe Thou art a Priest for euer after the order of MELCHISEDECH whereas in the Leuiticall Priesthood both the persons dyed and the Priesthood it selfe changed being translated to the Tribe of Iuda whence our Lord sprang Thirdly That this is The Popish Priesthood whose verie institution is to offer sacrifice for the quicke and the dead r Heb. 7. 28. proper vnto Christ and that there bee no Priests now vnder the Gospell to offer any propipitiatorie Sacrifice Indeed the name of Priest is often vsed in the New Testament but
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much
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
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
for the World but for those whom thou hast giuen me Fiftly For what things this Intercession is made Not for some one or few benefits but that we may be partakers of all the good things that he hath wrought Faith or Vocation Vnion with himselfe that is to say Regeration Righteousnesse and Sanctification through him Constancie and Perseuerance in the estate of Grace and finally Eternall Happinesse for all these parts are particularly set downe Iohn 17. as namely Verse 20. 21. I pray for all that are to beleeue in me by their Ministerie that all may be one as thâ—â— Father in me and Iâ—n thee So that they also may be one with vs that the World may beleeue that thou hast sent mee Verse 17. Sanctifie them by thy Truth Verse 11 Holy 〈…〉 er keepe them in thy Name Verse 15. I pray not that thou 〈…〉 them out of the World but that thou keepe them from th 〈…〉 one Verse 13. That they may haue my ioy fulfilled to them Verse 24. Righteous Father whom thou hast giuen vnto me I desire that where I am there they also may be that they may behold my Glorie which thou hast giuen me And Verse 26. That the loue wherewith thou hast loued me may be vpon them So hee doth expresse the Intercession hee made for Peter to bee That his faith should not faile Luke 22. 32. Intercession therefore of our Sauiour Christ is as it were a continuall plaister for the curing of the manifold slips frailties and sins whereunto the faithfull through infirmitie doe continually fall that so by a speciall and continuall application of his Merit our persons may remayne iust and our workes acceptable to God 1. Iohn 2. 1. If any man sinne we haue an Aduocate c. Sixtly That as in his humanitie hee desireth all these things for our Saluation and the applying of his Merits and death vnto vs so by the power of his Deâ—â—e he doth indeed apply them whereunto his being in t Heb. â— â—4 Heauen and in the sight of God his u Rom. â— 34. sitting at the right hand of his Father and his x Heb. 7. 25. euerliuing doe much 〈…〉 le making that Intercession of his as in it selfe more glorious so for vs more gracious and acceptable and able perfectly to saue them that come to God by him Seuenthly That y Rom. 8. 26. making Intercession for vs hee teacheth vs also by his Spirit to make Intercession to God with Prayers sighes and grones that cannot bee expressed CHAP. III. Of Christs Gouernment of the World in generall AFter the Priesthood of Christ next followeth Such is the Priest-hood of Christ his Kingdome followeth his Kingdome which is euerywhere spoken of in the Scriptures and most honourable and glorious promises made vnto it Esay 9. 7. A Child shall bee borne vnto vs and a Sonne giuen to vs vpon whose shoulder the Dominion shall lye Esay 32. 1. Behold a King shall raigne in Righteousnesse And Ierem. 23. 5. A King shall raigne and prosper Generally in his Kingdome I obserue three things Kingdome First A calling of Christ by God his Father to it for as hee intruded not himselfe into the Office of a Priest but expected the calling of his Father so he tooke not vpon him to raigne before hee had a Kingdome giuen him Therefore Psalme 2. 6. God is brought in saying I haue appointed my King ouer Sion my holy Hill And Dan. 2. 44. it is said In those dayes shall the God of Heauen rayse vp a Kingdome So Luke 1. 32. the Angell telleth MARIE The Lord shall giue vnto him the Throne of his Father DAVID And PETER z Acts 2. 36. Him hath God made both Lord and Christ Secondly The inuesting of him into the Princely Honour and Administration of his Kingdome whereof he had full seizin and was put into the actuall and reall possession of it when he ascended into Heauen which a man may call his going vp vnto his Coronation Daniel a Dan. 7. 13 14 in his seuenth Chapter hath a notable description of it seeing in a Vision Christ God and Man comming out of Heauen into the lower parts of the Earth to worke the mysterie of our Redemption and that done ascending into Heauen to the Ancient of dayes God his Father to present himselfe before him And to him saith hee was giuen Dominion Glorie and a Kingdome Thirdly The fruit and end of all this the same wherevnto is in the things which he doth from God for those Elect the whole worke of his Mediation tendeth which is our b Ephes â— 16. Peace and Reconciliation with God in and through him Therefore hee is called The c Esay 9. 6. Prince of Peace d Heb. 7. 2. The King of Righteousnesse and The King of Peace figured by MELCHISEDECH King of Shalem And heereupon the e Rom. 14. 17. Apostle saith that the Kingdome of God is Righteousnesse Peace and loy in the Holy Ghost More specially to treat of this his Kingdome It parteth The kingdome of Christ hath two parts it selfe into three mayne Armes or Branches rising by so many steps or stayres one is his Gouernment of the World in generall taking things in such sort as the Fall did leaue them without vouchsafing any further fauour And this may bee called the footstoole of his Kingdome Another standeth in the bestowing of his Word and the fruits thereof matters of speciall grace though such as fall vpon the Reprobate and this may be called the Scepter of his Kingdome The third Is the giuing of his Spirit whereby of carnall he maketh vs spirituall and heauenly Creatures and this may be called the Seate and Throne or rather the Life and Power of his Kingdome as these three parts are so distinguished and in the same order Psal 93. The first words of which Psalme in a holy triumph and reioycing-wise expresse the generall argument that Iehouah which is Christ our Lord raigneth and not raigneth onely but hath his Raigne accompanied with two Noble Adiuncts Glorie and Power Then hee commeth to distinguish the parts First his Gouernment of the World considered in two degrees One the stay and sustentation of all things the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrewes for whereas Adams sinne had turned vpside downe the whole frame of Nature and according to the curse What day thou eatest of the forbidden fruit thou shalt certainly dye had brought man and all the Creatures for mans sake to vtter ruine and desolation Christ the Mediator steppeth forth and there beginneth his Kingdome in holding vp the World which otherwise had instantly come to nothing This you haue in the latter end of the first Verse The inhabited World is settled it shall not be remoued And that so wonderfull a thing as this a worke of such admiration might haue a reason sutable to make it not seeme strange the Prophet
telleth vs that Hee which vpon Adams fall began his Mediation had a Being long before and together with his Father and Holy Spirit weilded a greater Scepter being the Lord and Creatour of Adams selfe and of the whole World besides and the great King out of whose Throne proceed those euerlasting counsels that rule and moderate whatsoeuer is or shall be Thy Throne is established before any time thou art from euerlasting The other degree is in the tayming and bringing downe of the proud enemies of his Kingdome whose rage and furie hee compareth with the loud noyse of mightie waters when the Waues and Surges of the Sea arise Christs Dominion that sitteth aloft as Lord Paramount with the stilling and ouer-ruling of them Then followeth the second mayne Arme and Branch of his Kingdome in the Scepter of his Word Thy testimonies are exceeding true And lastly the euerlasting Righteousnesse which by the Spirit of Sanctification hee bestoweth vpon his Church In thy House is comely holinesse O IEHOVAH for euermore The first of these is properly called his Iudicature or Office of a Iudge the second is his Propheticall Office the third is wont by excellencie to be called The Kingdome All most glorious and noble effects of his Ascension into Heauen and sitting at the right hand of God as the Apostle telleth vs Ephes 4. 8. Ascending on high he led captiuitie captiue whereby he meaneth the absolute power giuen vnto him for the gouernment of the World seene specially in the subduing of the proud enemies of the Church And gaue gifts vnto men which g Verse 10. by and by hee interpreteth to bee as much as to fill all things that is the whole bodie of his Church and all the parts of it with the varietie of his Graces Not that Christ had not this excellencie or did not raigne at all before his Ascension into Heauen for h Iohn 1. 49. Nathaniel telleth him Thou art the King of Israel And i Iohn 18. 37. hee himselfe when Pilate asked Art thou a King answereth Thou sayest true for I am a King But the full and reall manifestation of this Kingdome in his flesh or humane nature did then first beginne To prosecute now these parts in such order as wee One whereby he gouerneth all the World according to their owne nature since the fall did propound them The first is that which extendeth generally to all the World and to the whole gouernment and administration of it which hee himselfe is wont to call his Iudgeship or Office of iudging Iohn 5. 27. He hath giuen vnto him dignitie to execute iudgement as he is the Sonne of man And Iohn 5. 22. The Father iudgeth no man but hath giuen all iudgement to the Sonne where that it may appeare how large his Power in this behalfe extendeth hee calleth it all iudgement Agreeable whereunto is that of the Apostle Heb. 1. 3. where hee is said to sustayne all things by the power of his Word Therefore Iohn 5. 17. he makes this generall proclamation My Father worketh hitherto and I worke without restraint of time or place or of the subiect or persons towards whom it is wrought God therefore who before gouerned immediately and by himselfe hath euer since the fall of Adam appointed Christ his Vicegerent and Lieutenant generall in whose person he would afterwards rule the World Not that himself sitteth idle in heauen as Iosephs Master did when he had committed vnto Ioseph the Administration of his house but being in him and with him and working all things by and through Christ who againe vseth to that end beside his Spirit and the power of his Word the seruice also the ministery of his holy Angels all which is figured by many excellent and goodly Similitudes in the Vision of k Ezech. 1. Ezechiel where the foure liuing Creatures representing the innumerable company of Angels whose Ministerie extendeth vnto all the foure parts of the Earth haue vnder their feet foure wheeles noting the whole vncertaine course of this changeable and vnconstant world which moue when they moue and rest when they stand still And when the liuing creatures lift vp themselues from earth into heauen to receiue from God new Commandements the wheeles also as it were doe follow them and cease from wheeling to wait their direction Aboue which Angels is a Curtaine or Extent betweene God and them all of Christal cleare and transparent thorow the which as he beholdeth these inferior creatures so they both Angels and men according to their mediocritie are able to see him and the brightnesse of his glorie Ouer that Extent higher than the highest heauens is a most glorious Throne erect whereupon doth sit the likenesse of the Sonne of man Christ the blessed Lord of glorie God and man whom all obey and stoope at his command All this for the good of his Church and people for whose sake it was necessarie he should be armed with so great a Command and Power In this part of his Kingdome I note First The largenesse thereof in that it reacheth euery where and no place exempted from it I will giue the Nations l Ps 2. 8. for thine inheritance and the ends of the earth for thy possession m Zach. 9. 10. His dominion shall be from Sea to Sea and from the Riuer vnto the ends of the earth n Dan. 7. 14. And to him was giuen Dominion and a Glorie and a Kingdome that all people nations and tongues should serue him o Ps 72. 8. 11. He shal beare rule from one Sea vnto another and from the floud as farre as the ends of the earth All Kings shall bow downe vnto him and all Nations shall serue him p Math. 28. 18 All power is giuen me in heauen and vpon the earth Secondly In this Kingdome Christ alone perfecteth all things not like to other Kings and Potentates who rule by deputies but here hee himselfe doth all for though there he vsed instruments yet all commeth from his strength and vertue and hee himselfe is euery-where present by his Spirit Whereupon his Kingdome is called q Esay 9. 6. Wonderfull because the effects and working of Gods Spirit are strange and marueilous Thirdly the vertues and properties of this our King arming and inabling him for the effecting of those great things are two Counsell to aduise of things wisely and Strength to put them in execution beeing both the stayes and props of a Kingdome as it were the two pillers Iacin and Bohas whereupon r 1. King 7. 21. Salomons Porch was built Therefore Rabshake to discourage Hezekias vanteth of these two as of the things whereon the hope if battaile standeth as if Hezekias were not in them to be compared to the King his Master Å¿ Esay 6. 5. Say yet they are but lip words that thou haue counsell and strength for the warre yet in whom doest thou trust And Salomon though hee preferre the one maketh
both the stayes of a Kingdome t Eccles 9. 16. Eccle. 9. I say wisdome is better then strength Both these the Prophet noteth in this our King Esay 9. 6. Thou shalt call his name Wonderfull The Counseller The mightie strong God And Zachar. 3. 9. The Lord making promise of his seruant the Bud calleth him a Stone in respect of his strength and might gouerning and disposing all things for the defence and safetie of his Church Vpon which one stone he saith he will set seuen eyes meaning he would giue vnto him most absolute and perfect wisdome His wisdome first as of a most graue and sage Counsellor is noted Reuel 1. 13 14. when he is said to haue a long Stole and a white head Of his power the Apostle speaketh Heb. 1. 3. He beareth vp all things by the Word of his Power or his powerfull Word and Command And these two aptly answer to the two weapons wherewith the Church is by the enemies thereof from time to time assaulted Force and Fraud for by his wisdome hee knoweth how to meet with all their subtilties and deuices by his strength and power he is able to scatter all their forces Therefore the Psalmist saith u Psal 72. 14. From guile and violence hee shall deliuer their soules Fourthly the qualitie and manner of his administration is in x Esay 11. 5. iustice and truth for the iustice of it the y Ps 4. 5. Psalmist saith and out of him the z Heb. 1. 8 9. Apostle to the Hebrewes Thy Scepter is a righteous Scepter Thou hast loued righteousnesse and hated iniquitie a Ps 72. 2. Againe He shall iudge the people with righteousnesse and the poore ones with iudgement The like saith the Prophet b Esay 32. 1 Esay Beheld a King shall raigne righteously Againe c Esay 9. 6. He shall establish his Kingdome and hold it vp by Iudgement and by Iustice The iustice of his Kingdome standeth first in beeing a shelter to his subiects then destroying Rebels What a shelter he should be to his subiects d Esay 32. 2. Esay did foretell That Man Christ the King shall be as a hiding place from the Wind and a Refuge from the Storme as Riuers of waters in a dry place as the shadow of a great Rocke in a ground wearie with verie thirst for as the e Ps 72. 21. 13. 13. Psalmist saith He shall deliuer the poore when he crieth and the needy which hath no helper He shall spare the needy and the poore and saue the liues of the poore from guile and violence he shall deliuer their soule and deare shall their bloud be in his eyes Contrariwise of the Rebels and those that lift vp themselues against him the same f Ps 7â— 9. Psalmist saith Before him shall the Inhabitant of the Desart rough and vnruly people bow downe themselues and his enemies shall licke the dust g Ps 110. 1. So Ps 110. Sit at my right hand till I haue made thine enemies thy footestoole where the triumph ouer his foes is in the end of the h Vers 5. 6. 7 Psalme described O Lord he that is at thy right hand shall dash Kings in pieces in the day of his wrath He shall iudge the Nations filling them with carcases breaking the head in many Countries that is to say euery where of the brooke in the way shall he drinke like a most Noble Generall that followeth hard the victorie and giueth himselfe not so much times as to eat and drinke whilest his enemy is in the chase Therefore shall he lift vp his head in token of victorie and of Triumph So it is said Dan. 2 44. This Kingdome shall destroy all other Kingdomes that shall oppose themselues vnto it Both these parts the Psalmist i Ps 72. 4. hath together He shall sue the children of the poore and crush the oppressor for the truth that is the sincere administration of his Kingdome k Esay 32. 3 4 5 6 7 8. Esay speaketh at large in the two and thirtieth Chapter of his prophesie Fiftly The fruit of this administration is peace that is to say all manner of blessings and good things vnto his people Psal 72. 3. The hils shall bring forth Peace vnto the people and the little hils through righteousnesse What and how wonderfull that Peace should bee Esay doth foretell Chap. 11. 6 7 8 9. For the beter vnderstanding of the former Doctrine In the Angels perfect concerning the generalitie of Christs gouernement ouer all the creatures and for a more comfortable vse of it consider we the distribution which hee himselfe giueth of the creatures ouer whom he so commandeth When hee saith l Math. 28. 18. All Dignitie that is to say Power Preeminence Rule and Authoritie is giuen vnto me in heauen and vpon the earth meaning ouer Angels men and all other creatures His gouernement of the Angels standeth in these poynts First He is the Lord and they his vassals whom hee commandeth and ruleth at his pleasure whereupon they are called m Reu. 19. 10. 22. 19. our fellow-seruants Secondly He teacheth and informeth them the will of his Father which they by their owne strength or industrie are not able to reach vnto Wherefore in n Dan. 8. 13. Daniel the Angel desireth to learne of him how long the vision shall be o Reu. 5. 1 2 3 4 5. for none in Heauen nor the most glorious Angels there nor vpon the earth nor vnder the earth are able to open the Booke with seuen seales in the right hand of him that sitteth vpon the Throne but this Lion of the Tribe of Iuda onely Thirdly He holds them vp in that integritie and perfection of Nature wherein they stand neuer to fall away for which cause they are p 1. Tim. 5 21. called Elect being elect indeed of and by him as hee is the Sonne of God but not in and through him as hee is the Mediator for his Church considering that if man had neuer faine and consequently if Christ had neuer beene yet the Angels election had beene firme and stable and GOD in their election had no regard of a former corruption as he had in man yet that nothing hindreth but that they stand now by him as the Mediator q Iohn 13. 3. into whose hands God hath committed all things Fourthly Hee vseth their ministerie and seruice in the Gouernment of the World as wee noted before out of the Vision of r Ezech. 1. Ezechiel This Gouernment reacheth vnto the Deuils the Angels In Deuils that fell also for First Hee shutteth them vp in perpetuall hardnesse of heart vnto the Iudgement of the great Day which may well bee gathered by that hee doth to Å¿ Iohn 12. 39 40 41. reprobate and wicked men Secondly Either for the triall of his children or plaguing of the wicked as to himselfe it seemeth best he giueth them sometimes release
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
for they dranke of the Spirituall Rocke following them and the Rocke was Christ The difference onely is First In the outward Signes Secondly In that the Sacraments of the Old Testament were signes of c Heb. 10. 1. future good things which Christ should performe ours are signes and remembrances of good things alreadie done and performed by him The Ministers of the New Testament were first Apostles The Ministers of the New Testament were Apostles inspired by whose Ministery were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. inspired of Christ as is afore-said by whose Ministerie were written the Bookes of the New Testament then Prophets Euangelists Pastors Teachers c. These fiue you haue so reckoned vp Ephes 4. CHAP. VII Of that which the Scripture by excellencie termeth The Kingdome and of the Church of Gods Elect. OF the three great Armes or Branches of Hitherto of Christs Propheticall Office That which the Scripture by excellencie termeth The Kingdome is to the Church of Beleeuers It standeth in an effectuall Calling and the ruit that commeth from it An effectuall Calling whereby hee draweth as many as are elect to beleeue in him Christs Kingdome two haue beene alreadie opened His generall Gouernment of the World whereby hee swayeth all things and the fauours which in the Largesse and Royaltie of his Propheticall Office he bestoweth vpon the Church in generall the bad among them aswell as the good all sworne vnto him and called by his name and all for the Elects sake being so many steps and stayres to leade those whom God hath chosen to farre more eminent and surpassing Graces now to bee spoken of in this third part which the Scripture is wont to call by way of excellencie d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdome e Rom. 14. 17. The Kingdome of God or f Col. 1. 13. The Kingdome of his Sonne and g Mat. 13. 44 45. The Kingdome of Heauen For though the same as wee haue shewed bee specially spoken of the Raigne of the Messiah when hee came into the World yet for the truth and substance it holdeth in all times from the beginning that being Citizens of that Kingdome we haue as it were a Heauen here on Earth and Heauen indeed hereafter for in it are all the glorious things which God communicateth with his people Wee beginne with that excellent and precious gift of Faith the sauing Knowledge of GODS Elect Which standeth in the imbracing and laying hold on Christ the highest step of Grace that in this life is possible to bee attayned whither the Reprobate neuer can ascend Also it is the life soule of the true Church on Earth as Profession is outward for the proofe whereof I refer you further to that which is spoken there wherefore the number or h Ephes 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family as Paul speaketh of Gods Elect effectually called to the knowledge and participation of Christ makes the whole companie of those that belong vnto him and are indeed and truly his which therefore by excellencie is wont to be called i Ephes 1. 22. 5. 23 32. Col. 1. 18 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. The Church or as we vse to speake and as the Symbole of the Apostles hath it The holy Catholike Church wherein these qualities come to be obserued First The Church is but one whether they bee on Earth drawne by the Word of Christ and the Grace of his holy Spirit to beleeue in him or in Heauen there enioying his blessed presence so the Apostle doth k Col. 1. 20. Ephes 3. 15. many times deuide it they make all but l Ephes 1. 10 23 Col. 1. 18. one bodie whereof Christ is the Head Secondly Catholike or Vniuersall The Papists ridiculous to call the Romane Church which if it were admitted a true Church is but a particular Church by the name of the Catholke Church it may be called hauing regard both to persons places and times Persons as comprehending all GODS Elect who in their time are all gathered into the bosome of this Church Wherefore Gal. 4. 26. the Catholike Church Ierusalem which is aboue is said to be the mother of all In regard of place because it is not tyed to any Region or Countrey in particular but scattered throughout the World For the times In all Ages of the World God hath euer some that are his indeed members of the true Church through faith in him Thirdly The true Church is called holy because they are indeed and truly the sanctified members of Christ regenerate and borne againe in whom he dwelleth and raigneth by his Spirit being washed iustified sanctified through him and hereafter for euer glorified So as out of this Church there is no Saluation for there is no Faith no Christ but there and hereof the m 1. Pet. 3. 20 21. Arke was a Figure wherein all that were not perished Fourthly The true Church whilest it remayneth here on Earth is inuisible because their Faith which onely maketh them members of the Church cannot be known or seene of any but of those that do receiue it And if the true Catholike Church might bee seene then were it no Article of our Faith to beleeue it Howbeit at the last Day they shall be all seene To speake of Faith which maketh men members of the true Church Properly it is a vertue and holy qualitie of the Minde and Will powred into vs by the Holy Ghost for the knowing and apprehending of Christ But as the Scriptures take it and Diuines commonly define it by the worke of Faith it is a knowledge and apprehension of Christ now absent with all his benefits offered in the Word to bee ones owne Howbeit in so great a matter to vse somwhat a more large description and in one view to lay forth whatsoeuer is necessarie to bee knowne of Faith Faith proper to Gods Elect for I meddle not here with Historicall Faith which n 1. Iames 2. 19 Iames calleth the faith of Deuils nor with o Mat. 13. 21. temporarie Faith or the Faith of p 1. Cor. 13. 2. working Miracles these are but in name onely and abuse of speech or if properly Faith yet not sauing Faith but true and sauing Faith is a speciall gift and grace of God wrought in our hearts by the Holy Ghost and that ordinarily by the preaching of the Gospell nourished by the Word and Sacraments Ioyned it is with Knowledge not a generall or confused knowledge but the sauing knowledge of Gods Children that apprendeth Christ and applyeth him to euery true Beleeuer But apprehending Christ absent in his Word it is mixed with much weaknesse and vnbeliefe yet still holdeth fast and letteth not goe the hold but continually groweth till wee come to see Christ in his Glorie and therefore is perpetually waited vpon by Hope the sure Anchor of our soules Now
17. 21. That all may be one as thou Father in me and I in thee that they also may be one in vs. And by reason of this vnion which the members haue with the head and euery member one with another it is that the whole bodie that is to say Christ himselfe the Head and all the Church which are his members are called n 1. Cor. 11. 12. Christ as we heard before And so taking Christ together with his Elect the Catholike Church is called The Mother of the Spouse himselfe Cant. 8. 2. and the Church that is all the Elect his Sister Cant. 4 9. and 8. 8. The third thing is Adoption or the making of vs the we become children by Adoption sonnes of God by grace being regenerate and borne againe in Christ who is the Sonne of God by nature as it is said o Iohn 1. 12. 13 To them that receyued him hee gaue this dignitie to bee the sonnes of God p Gal. 3. 17. for all of you are the sonnes of God by faith in Christ Iesus q Gal. 4. 4. When the fulnesse of time came God sent forth his Sonne c. that wee might receiue the Adoption Fourthly Beeing one with Christ wee also haue his and haue his Spirit to be ours Spirit to bee ours for if any man haue not the Spirit of Christ the same is not his Rom. 8. 9. Because yee are sons saith the Apostle Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father And hereupon the Spirit of Christ whom we receiue is called The Spirit of Adoption Rom. 8. 15. Now let vs in a few words recapitulate the summe of all we are to know concerning Regeneration for so we shall make a better passage to that which followeth First It is a meere r Psal 102. 18. Esay 65. 18. Bâ—t â—e glad c. yee whom I create Eph. 2. 10. Gal. 6. 15. Creation God findeth no more matter to worke vpon for the making of a man anew then when he made that lumpe whereof heauen earth were framed Secondly the manner of this Creation is by a new birth when a hollow person one as emptie and voyd of heart as the hollow of a tree is of substance is made to haue a heart and a wild Asse-Colt borne a man by spirituall Regeneration as Tsophar speaketh Iob 11. 12. A maruailous a strange birth wherin there is no more matter to beget him of then there is in the hollow of a tree to fetch out heart of Oke Thirdly Therefore this Birth is not naturall as parents beget their children but legall as Iechonias begat Salathiel whether hee adopted him or rather that as next of DAVIDS line without adoption he succeeded in the gouernement But howsoeuer it were in the case of Salathiel we speake of that which is adoptiue Fourthly There is a difference of this Adoption from all other for men adopt children when themselues are childlesse God hauing a Son of his own adopteth vs vnto him therfore all Adoption Å¿ Eph. 1. 15. is in through Christ Fiftly Because GOD was purposed to bring many children this way vnto glorie it pleased him to found a most noble Incorporation whereof all other bodies politique are but counterfait Of this Incorporation Christ God and man is the Head all beeing adopted by him and incorporated into him the members are euerie one Kings and Priests two of the most sacred and venerable things that euer were in the world euen among the Heathen the bone and ligament that tyeth all together is the holy Spirit the soule as it were of this Incorporation That where other Corporations are said to consist of a bodie without a soule this hath the Spirit of God himselfe to bee the soule of it So the Apostle teacheth 1. Cor. 12. 13. By one Spirit wee are all baptized into one Bodie and all made to drinke into one Spirit Againe t Eph. 4. 4. There is one Bodie and one Spirit that knitteth all the parts together Sixtly Therefore also we liue u Gal. 5. 25. all by one Spirit the same Spirit that quickned our Head quickning also vs that are his members in that whosoeuer is Christs hath his Spirit Rom. 8. 11. The verie words of the promise imply as much x Ezech. 36. 27 I will put my Spirit in the midst of them And thereupon is the Gospel called y 2. Cor. 3. 8. The ministerie of the Spirit And z Gal. 3. 2. PAVL saith Receyued ye the Spirit by the workes of the Law or by the hearing of faith And as certainely and verily as the naturall man liueth by his reasonable soule so certainely and verily doth the Regenerate man liue by the Spirit dwelling in him beeing now no more a naturall man so farre as he is Regenerate but hauing all his life from and in that Bodie politique a Gal. 1. 20. I liue no more I but Christ liueth in me b Coloss 3. 4. When Christ which is our life shall be manifested c. Therefore is the whole Bodie comprehending both the Head and members called c 1. Cor. 12. 12. Christ and euerie particular d Iohn 3. 6. 1. Iohn 5. 8. Spirit because as he is begotten of the Spirit so he liueth in and by the Spirit This is the summe of all whereunto let me adde First Where the Spirit is it e Acts 15. 9. purifieth and clenseth the heart maketh all whole and cleane as a griffe set into a Stock doth alter and change the nature of it wherefore Sanctification of the whole man is an vnseparable companion of the Regenerate estate f Iohn 3. 6. That which is borne of the Spirit is Spirit heauenly and spirituall Secondly That liuing in the Spirit it is as naturall for vs so farre as wee doe liue in the Spirit that is to say are Regenerate and consequently sanctified to bring forth the fruits of the Spirit Loue Ioy Peace c. as they are reckoned Gola 5. 22. as it is for fire to burne for the wind to blow c. which is it the Apostle saith there g Gal. 5. 25. If wee liue in the Spirit let vs also walke by the Spirit And so are the graces of the Spirit distinguished from the Spirit dwelling in vs as the effects from the cause in the verie same manner as the worke of reasoning and disputing is from our reasonable soule it selfe But of these two things the worthie fruits and effects of Regeneration wee are to speake in that which followeth Of a Regenerate estate there be two degrees as it Sealed vp during the infancie of Regeneration were two ages Infancie and Mans estate of both which the Apostle speaketh Eph. 4. 14. Till we meet all together in the vnitie of Faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the age of the
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
of Gods goodnesse in the things they pray for Thirteenth Gods Children are constant in their prayers and continue in them Giue vs this day c. euery day renewing their supplications The wicked faint and quickly giue ouer or pray but by starts These circumstances to be obserued out of the manner of the Lords Prayer lead mee by the hand to some consideration of the matter it selfe and parts of that Prayer wherein also vnlesse I deceiue may selfe we shall nothing digresse from our purpose There be two parts of that as of all other Prayers for it standeth partly in petition partly in thankes-giuing The Petitions are sixe in number all in that course and order as the Doctrine before was handled whereof the first three compreheÌ„ded in the first part of Diuinity are of those things that belong vnto Gods glory without any respect of our owne good as the particle Thy in euery one doth shew And this one thing whâ—eein the soundest Diuines agree being well obserued bringeth a great light for the distinguishing of all the sixe Petitions according to their proper bounds and limits in such sort as hereafter followeth The first Peticion Hallowed bee thy name O thou the blessed and great IEHOVAH Father Sonne and holy Spirit three persons and one onely true and euer-liuing God whose i Esay 9. 3. name is wonderfull and who alone art glorious and excellent thy Mercie great vnto the Heauens thy Truth vnto the Cloudes thy Righteousnesse as the mightie Hills thy Iudgements like the bottomlesse Deepe exalt thy selfe O God aboue the heauens thy Glorie ouer all the earth And make it knowne vnto thy creatures that thou the Creator blessed for euer Amen art a Nature Spirituall and Diuine of thy selfe and in thy selfe and by thy selfe subsisting Eternall Immeasurable Incomprehensible Infinite in Power Wisdome Holinesse Truth Mercie Iustice and whatsoeuer good is yea Goodnesse and Perfection it selfe So that both whatsoeuer thou doest is absolutely good and holy and all good and perfect gifts are thine there being no iot of good in any creature but that onely which they haue from thee who art the Father of Lights And this respecteth the first branch of that part of Diuinitie concerning the Nature Persons and Properties of the Godhead The second Petition Thy Kingdome come Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World according to all thy counsels and purposes decreed from Eternitie Whether of sauing the Elect or destroying of the Reprobate or of the businesses and affaires pertayning to this life and the generall Prouidence ouer all things that thy hands haue fashioned and made together with the meanes which thou hast sanctified thereunto thy Gospell with the Ministerie and preaching thereof the Sacraments Censures and Discipline of the Church and all other good things thou hast ordayned may prooue to thy Children a sauour of life vnto life and to none of them a sauour of death vnto death And that thou wouldest so dispose of things by thy hidden and secret prouidence that all persons and creatures although they many of them sinfully and wretchedly mooued with other causes and ends then in obedience vnto thee yet in regard of thy worke most holily and iustly may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done Neither let any power or policie of Satan or man or any other creature hinder the execution of thy most glorious and magnificent most wise and iust Decrees But let them all bee as the Mountaines of Brasse that cannot be remooued but stand fast for euer And this respecteth the second branch touching the Kingdome of God and the dispensation of his Counsels The third Petition Thy will be done in Earth as it is in Heauen Haue thou alwayes in the World euen here among men as thou hast among thy holy Angels and Spirits of the Righteous that are deceased a Church and chosen Companie which may k Zach. 8. 8. refresh and delight thy Spirit by yeelding with free and readie hearts all cheerfull obedience to thy knowne and reuealed will whilest they bee seene to preferre the loue they beare to thee before the loue of themselues their owne pleasure profit or liues or whatsoeuer else that is most deare vnto them And this which is the third branch the honour due to God riseth by a necessarie consequence from the former two for he that is in himselfe and in his workes so glorious is worthie and alone worthy to be honoured and serued of vs. The three latter Petitions comprehended in the second part of Diuinitie are of those things that concerne our owne and our Neighbours good whereof the first being the fourth Petition in number is for the Fountaine of all good that excellent l Iohn 4. 4. gift of Christ himselfe and all the meanes and Graces Faith especially whereby he may be ours and we come to be his The fift and sixt are for the streames of Righteousnesse that flow from it and spring vnto euerlasting life So that in these last Petitions the whole substance of the Gospell is contayned for touching the other Righteousnesse which is our owne or by the Law the same being impossible through our owne corruption to be had our Sauiour teacheth vs not to pray for it But contrariwise in teaching Regeneration and Righteousnesse through him he doth vtterly exclude all Righteousnesse from our selues or by our owne Creation And in willing vs to pray to bee deliuered from euill he sheweth the right vse of the Law whereby euill is discouered to be the rule of our obedience The fourth Petition Giue vs this Day that Bread of ours that bread aboue substance or better then all wealth and riches which consume and perish whereas this indureth to euerlasting Life being the Bread of God that commeth downe from Heauen and giueth life vnto the World euen Christ himselfe the spirituall Manna promised in Paradise figured in the Wildernesse forespoken by the Prophets shaddowed in the Law manifested in the Gospell thy onely Sonne of thine owne eternall nature and Essence conceiued and borne of the Virgin by the wonderfull worke of thy holy Spirit sanctified from the Wombe to bee the mightie and powerfull Instrument in and by whose flesh or humane nature vnited to the God-head personally hee quickeneth all those that by Fâ—ith are ingraffed in him replenished with all Righteousnesse and fulnesse of the Spirit aboue measure And therefore in himselfe most blessed and happie but for vs and for our sakes accursed in that he bare the whole wrath due to our sinnes and became subiect to death the most ignominious death of the Crosse it selfe vnder which notwithstanding he did not lye for that it was impossible he should bee holden of it but loosing the pangs and sorrowes of death hee arose againe and ascended into Heauen where he sitteth at the right hand of thy most excellent Maiestie to make continuall Intercession for those that are his
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou
to doe all things through Christ that strengtheneth mee Thirteenth Wee haue innumerable Angels that attend to helpe vs Psal 34. 7 8. The Angell of IEHOVAH pitcheth his Tents round about them that feare him 2. Kings 6. 16 17. Feare not there be more with vs then that are with them Then praying to IEHOVAH hee opened the eyes of his seruant who looking saw that behold the Mountaine was full of Horses and Chariots of fire that is of holy Angels round about ELISHA Fourteenth There is no cause why wee should â—aint vnder this burden seeing Prayer ministreth abundant comfort to vs which comming from Gods Spirit with so much the greater vehemencie sighes and grones as the troubles that lye vpon vs are more pressing and weightie must needes bee effectuall for the working of some good blessing To which purpose the Apostle inforceth this Argument Rom. 8. 26 27. Fifteenth Howsoeuer it bee no affliction can debase vs or make vs poore for hauing Christ who is t Heb. 1. 2. Heire of all things and Lord of Heauen and Earth wee cannot but bee rich in him By this Argument the Apostle u Rom. 8. 31. there mollifieth the bitternesse of afflictions He that hath not spared his owne Sonne but for vs all hath giuen him vp to death how shall he not together with him giue vs all good things I haue beene too long in these The rest of the markes that follow to shut them vp shortly are First Humilitie Micah 6. 8. He hath shewed thee O man what is good and what doth IEHOVAH require of thee but to doe right and to loue kindnesse and to walke humbly with thy God Secondly Loue of the Brethren because they are Brethren and Children of the same Father 1. Iohn 3. 14. We know we are passed from death to life because we loue the Brethren The practice of this one dutie to the members of Christ for Christs sake casteth such a shining Light in the eyes of God and Man that our Sauiour Mat. 25. 35 36. by it our Faith and consequently the righteous iudgement of God in the sauing of our Soules shall be made manifest to all the World in the latter Day Thirdly To loue our Enemies and to forgiue them their offences Mat. 5. 44 45. Loue your enemies blesse them that curse you doe good to them that hate you and pray for them that molest you and persecute you that you may bee the children of your Father which is in Heauen c. Ephes 4. 32. Forgiue one another as God in Christ hath forgiuen you Fourthly Open profession of Christ and of the Gospell Rom. 10. 10. With the heart men beleeue vnto righteousnesse and with the mouth confession is made vnto saluatition Fiftly Humble confession of our sinnes Prouerbs 25. 13. Hee that confesseth his sinne and forsaketh it shall obtayne Mercie Sixtly The vsing of good meanes to clense vs from them Psal 19. 1â— His ignorance who vnderstandeth O clâ—nse me from my secret sinnes Seuenthly Holily religiously to sanctifie the Sabbath Day for this binding vs to the good abearing from following our owne pleasures and profits and the things that are so sweete vnto the flesh cannot rightly bee performed but of those that indeed make a conscience of their wayes wherefore the x Esay 58. 13 14 Prophet setteth it as a speciall marke vpon the Childe of God If thou wilt keepe backe thy foot on the Sabbath from doing thine owne pleasure in my holy Day and shalt call the Sabbath delight holy to IEHOVAH glorious and shalt honour it not to doe thine owne wayes nor to find out thy pleasure nor to speake a word then shalt thou delight thy selfe in IEHOVAH and I will make thee to ride vpon the high places of the Land and make thee to eate the Inheritance of thy Father IACOB So y Ier. 17. 14 c Ieremie 17. many sweet and gracious promises are made to those that keepe the Sabbath and sharpe and to the end of the Chapter seuere Iudgements threatened to the contrarie And seeing it pleaseth God to set such a speciall Memento vpon this Commandement aboue the rest Remember thou keepe holy the Sabbath Day it should teach vs what a deepe Roote the same ought to haue in our heart and how it should affect vs. Of this that our Sanctification is here imperfect two things doe follow a Christian Warfare and Repentance Christian Warfare is a Warre proclaymed of GOD himselfe for men to try all their strength and valour in when hee saith I z Gen. 3. 15. will set enmity betweene thee and the woman and betweene thy seed and betweene her seed Meant principally of Christ the Seed of the Virgin but withall comprehending all his members Therefore heere is a Flag of defiance set vp and a perpetuall and endlesse Warre denounced wherein we may take no truce nor euer be weary of it Of this it is written in the a Reuel 12. 7. Reuelation that a great signe was seene in Heauen MICHAEL and his Angels meaning specially the Saints vpon Earth fighting with the Deuill and his angels And to this spirituall Combate the Scripture euery-where doth incite vs b 1. Tim. 1. 18. Fight that good fight Let c Heb. 12. 1. vs runne with patience the strife that is set before vs and such like Whereupon the Church of God in this life is called The militant Church and all Christians d 2. Tim. 2. 3. Souldiers though principally the same be giuen to the Ministers whose part it is to goe before the people in this spirituall Conflict So PAVL Phil. 2. 25. maketh mention of EPAPHRODITVS his fellow-Souldier And so doth hee and Timothy call Archippus in the e Verse 2. Epistle to Philemon being a Phrase of speech borrowed from the Law where the Ministery of the Priests and Leuites is called a Souldiership or f Num. 4. 3. 8. 24 25. Warfare In this spirituall Battaile I consider fiue things First The Enemies we are to fight with Satan and all his brood the name of Satan comprehending all impure spirits of whom he is the Head being not onely our g Mat. 13. 39. enemy that hateth vs and h 1. Pet. 5. 8. goeth about as a roring Lyon seeking whom hee may deuoure but withall our i Reuel 12. 10. accuser that accuseth vs before our God day and night and the k 1. Pet. 5. 8. pleader against vs. This the Apostle notably describeth Ephes 6. Put on the whole Armour of God that ye may be able to stand against the assaults of the Deuill for we wrestle not against flesh and bloud but against Principalities against Powers and against the worldly Gouernors the Princes of the darknesse of this World against most wicked spirits which are in the high places Satans brood I call the World and the Flesh By World meaning First The malignant Church the companie of the wicked and vngodly The sonnes of that
Touchstone of his Tryall And therefore this kinde of satisfaction is blaâ—phemous and derogatorie from the death of Christ who is our onely Sat 〈…〉 ction Ransome and Redemption therefore or practice of Repentance I call A continuall sorrow for our sinnes and a purpose to resist against them for sorrow a griefe for sinne committed is one speciall part of Repentance whereof the whole many times doth take the name 1. Cor. 10. 7. The sorrow which is according vnto God worketh a change of mind vnto saluation neuer to bee repented of where both these parts as you see are comprehended Six things are to be noted in true Repentance First The notes or signes of Repentance the Apostle 2. Cor. 7. 11. reckoneth these seuen First Studie or diligence to rouze our selues out of sleepe and securitie of sinne Secondly A defence excuse or cleering of our selues not by standing in it as if we had done well or making lesse of it then the qualitie of the offence deserueth but asking pardon for our fault in that we did it not wilfully and with malice but of frailty and infirmity and that so as none more then we are offended therewithall A notable example whereof wee haue in that Confession of the Church Cant. 5. 1. I slept but my heart waked Thirdly Indignation or an holy anger against our selues for it Fourthly A feare lest wee should fall againe into the like Fiftly A longing to bee deliuered from the bodie of sinne and to be made perfect Sixtly Zeale to God and to all goodnesse Seuenthly Reuenge by taming and chastizing the flesh and taking as it were our penniworths of it that we runne not into the like hereafter And therefore both forbearing lawfull things that wee may the better abstayne from vnlawfull and flying lesser sinnes lest wee fall into greater and all those things that haue beene the meanes to lead vs vnto sinne before The second is the fruit of this Repentance A restoring of vs vnto the former good estate from the which through frailtie wee are falne So saith ELIHV Iob 33. 25 26. His flesh is softened more then in his childhood he returneth to the dayes of his youth when hee doth humbly pray to God he doth accept him so as hee beholdeth his face with reioycing and he restroreth a man to his Righteousnesse And Dauid after his great fall prayeth t Psal 51. 14. Restore vnto mee the ioy of thy Saluation Thirdly What sinnes true Repentance doth free vs from All without exception how great soeuer and how many soeuer the same bee secret knowne wilfull or whatsoeuer else except that one sinne against the Holy Ghost which none of the faithfull can fall into nor can be repented of for the multitude of our sinnes is not to be compared with the Infinitenesse of GODS Merits but is infinitely surpassed and ouercome of it Esay 1. 18. If your sinne were as Scarlet double dyed they shall be as white as Snow if they were as red as Purple they shall be made like vnto the Wooll for my thoughts saith the Lord Esay 55. 8 9. are not as your thoughts nor my wayes as your wayes my thoughts and wayes of mercie and forgiuenesse as your thoughts and wayes of wickednesse they are too base and shallow to bee compared to them but as the Heauens are higher then the Earth so and infinitely more are my wayes higher then your wayes and my thoughts aboue your thoughts DAVID Psal 103. 10 11 hath the like comparison Hee dealeth not with vs according to our sinnes nor requiteth vs according to our iniquities but as high as the Heauens are aboue the Earth doth his kindnesse preuaile towards them that feare him Fourthly That Repentance is not in our owne power when wee are once renewed but it is the speciall worke and Grace of God to touch our hearts being falne as it was at the first to quicken our soules Therefore it is the Prayer of Ephraim that is of the Church of GOD u Ier. 31. 18. Conuert thou me that I may be conuerted And in the x Lam 5. 21. Lamentations Turne thou vs vnto thee O IEHOVAH and we shall be turned So Cant. 5. 1. it was the voyce of Christ that awakened and raysed vp the Church when she slept in her sinnes Fiftly That God in his time will rayse vp all that are his how long soeuer they sleepe in sinne as hee promiseth in y Hoshea 2. 14 Hoshea and as wee see in Dauid who lay in his sinne without Repentance some whole yeere as it is very like and that seemeth to bee the force of the Argument which the Church vseth Ierem. 31. 18. Conuert thou me that I may be conuerted for thou art IEHOVAH my God As if she should say For thou onely art able to doe it and wilt doe it for thy Couenant sake Howbeit this must not make vs the lesse to feare sin because the Children of God at one time or other repent them of it No not onely the vgly face of sinne contrarie to the Image of God who is Holinesse it selfe and the authour Satan from whom it commeth but the fruits and lamentable effects thereof shew how much it is to be detested First Wee offend God and make sad his holy Spirit Esay 63. 10. But they rebelled and grieued his holy Spirit Ephes 4. 30. Grieue not the holy Spirit of God by the which you are sealed vnto the day of Redemption Secondly We grieue and offend his Children So the Apostle z 2. Cor. 2. 5. to the Corinths declareth himselfe and all the Church to haue beene grieued with that fact of the incestuous person If any man haue grieued he hath not grieued me but in part that I doe not ouer-charge him you all Thirdly We cause his Gospell to be blasphemed and euill spoken of Rom. 2. 24. The Name of GOD for your sakes is blasphemed amongst the Nations Hereby is Dauids sinne made the fouler and more hatefull 2. Sam. 12. 14. Because in so doing thou hast caused the enemies of IEHOVAH to prouoke and contemne him Fourthly We make other to stumble and fall whereof we know what our Sauiour saith Mat. 18. 6. Whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a Milstone were hanged about his necke and he drowned in the bottome of the Sea Fiftly Wee wound our owne soules with the conscience of our sinnes and the terror of Gods Iudgements As Dauid confesseth of himselfe a Psal 51. 10. Make mee to heare ioy and gladnesse that the bones which thou hast broken may reioyce Sixtly We bereaue our selues of the sweet comforts we haue felt and that are to be had in him as it followeth in that Psalme b Psal 51. 14. Restore vnto me the ioy of thy saluation and with thy free Spirit vphold me Seuenthly Wee bring manifold troubles and afflictions vpon our persons vpon our Wiues Children Families and those that belong
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
the Angels that fell the Apostle saith z 1. Cor. 5. 1. Know ye not that wee shall iudge the Angelâ— a Iude verse 6. The angels that kept not their first estate hee hath kept in euerlasting chaines vnder darknesse vnto the Iudgement of the great Day Secondly Who shal be the Iudge Euen Christ who Christ b Acts 10. 42. is appointed of God the Iudge of the liuing dead Christ Iesus I say God and Man appearing in his Man-hood visible to be seene in the flesh c Acts 17. 31. For hee hath set a Day saith PAVL wherein hee will iudge the World in Righteousnesse by the Man whom hee hath appointed The Father nor Holy Ghost shall not appeare Thirdly The comming of this Iudge Wherein I obserue comming to Iudgement foure circumstances First The place from whence hee shall come as wee reade This d Acts 1. 11. IESVS who is taken vp from you into Heauen shall so come from Heauen as yee haue beheld him going into Heauen e 2. Thess 1. 7. When the Lord IESVS CHRIST shall be reuealed from Heauen with his mightie Angels f 1. Thess 4. 5. The Lord himselfe with a showting shall come downe from Heauen Secondly The time of his comming the Day and houre whereof is vncertaine g Mat. 24. 36. Of that Day or houre saith hee knoweth no man no not the Angels of Heauen but my Father onely and as another h Marke 13. 32 Euangelist hath it nor the Sonne himselfe meaning as hee is the Mediatour of his Church and not as hee is God equall with his Father Thirdly As earthly Princes haue sundry States to goe before them in great brauerie and ostentation to giue warning of their comming and at length followeth the Prince with all his Nobles So this King of Kings sendeth before him certayne glorious signes and foretokens of his Comming before hee himselfe doe come These Signes you shall finde all recorded Mat. 24. of which Chapter so much thereof as appertayneth to this purpose it shall not bee amisse before wee goe further to make some short Analysis or resolution both for the excellencie of the matter and to cleere some difficulties in the passage for I know it is commonly taken that some of those tokens are immediately vpon his Comming and as it were at his setting forth whereas the truth is the very neerest of them is at the least some Age of yeeres before as appeareth Verse 33 34. To come therefore to the foure and twentieth of Matthew our Sauiour hauing finished the Signes of Ierusalems ouerthrow in the first 22. Verses of the Chapter beginneth in the 23. Verse to enter vpon those that were to fore-runne his Comming vnto Iudgement whereof hee mentioneth foure of all other the greatest and most memorable The first is the Kingdome of Poperie where see how hee painteth out the Romish Synagogue euen in her colours First It is a Church in shew and semblance else false christs and false prophets could not be spoken of but yet in truth it is no Church at all For if any man saith he shall say vnto you Lo heere is Christ or there beleeue it not Secondly They shall say Here is Christ and there is Christ. Notably verified in the Popish Masse which to make it appeare to all the World that they are of the number of these false prophets proclaymeth Christ to be really in the Sacraments Thirdly It is a persecuting Church So he saith Verse 29. Immediately after the affliction of those dayes Therein comprehending the whole Antichristian Tyrannie Fourthly Of this Church Antichrist is the head whose whole succession he termeth False christs and false prophets Not such false christs as hee speaketh of with another manner of style Verse 5. which should say I am Christ falsly belying his very Person but that great seducer and false prophet who vnder the Name of Christs Vicar and Peters Successour should iustle Christ out of his Chaire Fiftly The Armes Legges and Shoulders of it or the Tayle rather for the Sting and Poyson of these Scorpions is in their Tayle are a Rabble of false teachers False prophets as he termeth them Sixtly By these false teachers are wrought a multitude of false and fayned miracles Seuenthly The bodie is their Romish catholike apostaticall Church seduced by such false teachers and by those lying signes and miracles How maruellously doe these things iumpe with that which we finde recorded in the Epistle to the Thessalonians and by Iohn in the Reuelation They shall saith Christ heere worke great Signes and Wonders insomuch as they should deceiue if it were possible the very Elect. So saith i 2. Thess 2. 9 10 11. PAVL Whose comming shall be by the effectuall working of Satan with all power and signes and lying wonders and with all deceitfulnesse of iniquitie in them that perish c. Therefore God shall send them effectuall errours to beleeue lyes And in the k Reuel 13. 12 13 14. Reuelation he maketh the Earth and the Inhabitants thereof to worship the first Beast and worketh great signes insomuch as he maketh fire come downe from Heauen vnto the Earth before men and deceiueth the Inhabitants of the Earth by the signes which were giuen to him to doe These are the signes and wonders which the Papists so bragge of and make one speciall marke of their Church as Vniuersalitie that is their vniuersall Apostasie here also mentioned is another These seuen are in the 23. and 24. Verses Eighthly The errour and superstition of the times placing all Religion and Christianitie in the Wildernes among the Eremites or in their Monkish Cels and Cloysters Against which hee armeth vs with a double argument first l Verse 27. The Light saith he of the Gospell that he meaneth by the Comming of the Sonne of Man as it is taken much in the same sence 2. Thes 2. 8. is as the Lightening which flasheth from the East to the West and lighteneth all the World So doth the Gospell not the Desarts and Cloysters onely but in euery place He that feareth God and worketh Righteousnesse is accepted of him Againe as the m Verse 28. Eagles or with vs Crowes and Rauens flock vnto a Carcase wheresoeuer it may be found So doe the faithfull to Christ wheresoeuer hee n Gal. 2. 2. by the preaching of the Gospel is crucified before their eies And so ninthly and lastly deliuering a most certayne and infallible note of the true Church hee giueth a Bill of Diuorce to the Romish Synagogue that holdeth not Christ the Head nor Iustification by Faith alone in his bloud Thus haue wee in the whole a liuely description of the Romish Catholike Church which for the ROMANISTS better helpe may out of this place bee defined thus The Romish Catholike Church is a cruell persecuting Church whereof Christs Vicar falsly so named is the head multitude of false teachers and a whole World of mis-beleeuers
ioy of the Elect may bee the fuller when in the view and eye-sight of their miserie themselues together with Christ their Head shall triumphantly ascend to Heauen And this to be no vain nor idle fantasie but a doctrine of great fruit and worthy to be stood vpon the very order of Christs owne words enforceth so marshalling the Execution The thing it selfe that the whole man soule and bodie we shall enioy taken vp into Heauen by the vertue of his Ascension after this Sentence is taken vp into Heauen by the vertue of him that hath entred Heauen for vs and shall there enioy the highest top and fulnesse of all perfection for euermore Wherefore here many things may be obserued common for the most part to both degrees of glorie but which I said for greater comfort should specially bee reserued hither I will reduce them all to foure heads The place where wee shall enioy it the glorie we shall enioy the measure of the glorie and the eternitie of it This happinesse is to be had in Heauen which addeth no small increase to the fulnesse of ioy which the Elect are then to haue both in regard of the excellencie of the Place whereof wee haue spoken before being that Blessed and Glorious Seate on high the Palace of the great King of b John 14. 2. large receit and goodly dwelling Roomes and also by reason of those great and glorious things that are no where to be had but there to wit the presence of Christ the companie and fellowship of the c Mat. 8. 11. Saints and holy d Heb. 12. 22. Angels and of those great Assemblies whereof the Apostle speaketh Heb. 12. 23. The right wee haue of comming to this Place is by the vertue of Christs Ascension as hee saith e Iohn 14. 23. Iohn 16. 17. I goe to prepare a place for you So Luke 23. 43. hee maketh the vertue and power of his being in Paradise to bee the cause of the Theeues comming thither To day thou shalt be with me in Paradise for this ascending of CHRISTS though it were in the end of the World was of power sufficient to open Heauen to all Beleeuers from the beginning and vpon his ascending all the f Ephes 2. â— Church in him as in their Head ascended with him Therefore it is that vpon his Inauguration to his Office the Heauens opened which before were shut against the sonnes of men This was figured in the Types of the Law by the g Heb. 9. 24. Priests entring into the most Holy Place to shew that Christ should goe into Heauen it selfe to appeare there in the flesh that we might come thither after him Whereof I gather a fourth prerogatiue which wee haue through the imputation of Christs Righteousnesse aboue that that was in Adam or that our owne Righteousnesse in the greatest perfection of it could possibly bring vs to of earthly Creatures and dwellers in Houses of Clay to make vs heauenly Creatures and Citizens of the new Ierusalem which is aboue To declare this somewhat more largely It is the imputation of Christs Righteousnesse by which alone wee may lay clayme to the Kingdome of Heauen for man was created an earthly Creature and though he had all the Righteousnesse that his nature might reach vnto yet he could neuer challenge Heauen by it but his Happines was to be all vpon Earth which was his proper Element wherein God had set him and Adams Paradise was a terrestriall dwelling where he inioyed as much Happinesse as he might expect or looke for neither was hee to passe the bounds that GOD had set in coueâ—ing after the Kingdome of Heauen and to bee an Associate among the Blessed Angels but to content him with his portion here below being the fulnesse of all ioy that his nature could receiue So that if our Sauiour Christ had onely dyed for the Remission of sinnes though he had thereby made vs as righteous in our selues as euer Adam was yet could wee not thereby clayme to haue any part in Heauen But our Sauiour bestowing withall a Righteousnesse vpon vs farre aboue the Righteousnesse of Angels being the Righteousnesse of his owne person who was both God and Man as he himselfe merited Heauen and the fulnesse of all Glorie there so by that meanes our right also commeth of being where our Head is The like is to bee said of our bodies glorified in a farre other sort then euer Adam was and of many parts of Happinesse more which in their place shall come more properly to be spoken of The Blessednesse it selfe is to be considered both in the Roote and in the Branches of it The Root and Wel-Spring of all our Happinesse is this that in as much as we shall be ioyned in Spirituall Marriage vnto Christ we shal in his humane nature be espoused and made one person with God and thereby more neerly ioyned vnto him then either Adam was in his Innocency or the Angels are in Heauen Euen as the wife is more neerly ioyned to the Husband then is Father or Mother or other friend all whom hee must forsake to cleane vnto his Wife Wherupon the Apostle calleth this A great Mysterie Ephes 5. 3 2. The branches or sweete streames of Blessednesse that flow from hence all easie to be gathered by that that went before are these foure First The perfect fruition of Gods Loue. Secondly The inioying of his gracious presence to be euer with him and to behold him face to face Christ visibly with the eyes of the bodie the Father and the Holy Ghost with the eyes of the Soule So it is said Reuel 22. 4. that in the new Ierusalem they shall behold his face Psal 17. 15. I in Righteousnesse shall see thy face h 1. Iohn 3. 12. IOHN also saith Wee shall see him as hee is And i 1. Thess 4. 17. Paul to the Thessalonians We shall be euer with the Lord. Now forasmuch k Psal 16. 11. as at his right hand bee pleasures for euermore therefore all l Esay 35. 10. ioy and gladnesse lay hold vpon them eternally all sorrow and griefe flye from them for euer All these together with the comfortable fruits that come of them Iohn doth notably describe I IOHN R 〈…〉 â— 4. saw the Holy Citie new IerusaleÌ„ come downe from God out of heauen prepared as a Bride trimmed for her husband And I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwel with them and they shall be his people and God himselfe shall bee their GOD with them And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there bee any more paine for the first things are passed Thirdly Dominion and a Kingdome Mat. 25. 34. Come yee blessed and inherit the Kingdome prepared for you And Reuel 2. 26 27 28. Hee that ouercommeth
and keepeth my workes vnto the end I will giue vnto him power ouer the Nations and he shall feed them with a rod of Iron as Potters Vessels they shall bee broken as I also haue receiued of my Father And I will giue vnto you the Morning Starre So it is said Reuel 5. 10. Thou hast made vs vnto our God Kings and Priests and we shall raigne vpon the Earth From this Power and Rule two things proceed First That together with Christ our Head wee shall iudge the World aswell the Angels that fell as reprobate and wicked men 1. Cor. 6. 2. Know yee not that the Saints shall iudge the World And againe Verse 3. Know yee not that wee shall iudge the Angels That also which m Mat. 19. 28. Christ saith to the Apostles When the Sonne of Man shall sit vpon his glorious Throne then shall you also sit vpon twelue Thrones iudging the twelue Tribes of Israel is in some measure common to all the Elect as appeareth Reuel 20. 4. Secondly That wee shall be made the heires of Heauen and Earth in and through him Who as the n Heb. 1. 2. Apostle saith is made heire of all things 1. Pet. 1. 4. Who hath begotten vs anew vnto an Heritance incorruptible and vndefiled which cannot fade away reserued in Heauen for vs. Reuel at 21. 7. Hee that ouercommeth shall inherit these things Fourthly The glorie and excellencie that then shal be in our Knowledge Memorie and all other parts and faculties as you haue it set forth 1. Cor. 13 11 12. Insomuch as there is no doubt wee shall know one another for hereby our Sauiour setteth forth the state of the Blessed Mat. 17. 3 4. Wee come now to the measure or quantitie of these good things albeit not infinite yet wonderfull such as no man knoweth but God and hee o Esay 64. 4. that doth enioy them which is the third benefit that we haue by Christ aboue that which was in Adam who lacking that sweet coniunction which wee haue with Christ from whom as from our Head his owne very Blessednesse is deriued downe vnto vs could not haue the good things that were in him to be so great and excellent In the measure of our happinesse two things are to be obserued The one proper to this estate that the fulnesse of it after the last Iudgement exceedeth that which our soules separated from our bodies had before for when the Soules of the Martyrs slaine for the Word of God and the testimonie of Iesus if at the least you vnderstand that place of the soules deceased cry How long O Lord holy and true Wilt not thou iudge and auenge our bloud of the Inhabitants of the Earth And it was answered them that they must rest a while till the number of their fellow seruants and brethren bee filled vp which should be killed aswell as they it sheweth that their full rest is not yet accomplished To this purpose it serueth that the generall Iudgement of all the dead is termed A time of giuing a reward to Gods seruants the Prophets and to the Saints and to all that feare his Name As not hauing yet the full reward that is promised in that Day whereunto Gods Children lift vp their head as to the top and perfection of all their comfort Hereafter saith PAVL is layd vp for mee a Crowne of Glorie which God the righteous Iudge will render in that Day And the Prophet DAVID I when I awake that is rise from the dead in the Resurrection of the righteous shall bee satisfied with thy likenesse IOHN also referreth our full perfection vnto that time When hee that is Christ shall bee manifested we shall bee like vnto him And hither tendeth the speech of the Apostle That his Spirit may bee saued in the Day of the LORD IESVS CHRIST The second is that beside the Happinesse common to them all there are some which shall haue ioy aboue their fellowes Not that this argueth any want in those that haue lesse for though all receiue not alike measure yet all shall bee full As a Vessell contayning a Gallon is as full for the bignesse as that which contayneth ten And this difference groweth from the diuers measure of Faith which God in this life doth indue vs with for Faith as wee heard before is that which ioyneth vs to Christ And as our Faith groweth so are wee more deeply and firmely rooted and built in him The greater therefore that our Faith is the neerer and the straighter is our coniunction with Christ and the neerer wee are knit to him the greater our glorie and excellencie must bee And because our Faith is discerned by the fruits great faith many fruits small faith few fruits thereof it is that for the most part wee see the measure of Happinesse ascribed to the multitude and qualitie of the fruits 1. Corinth 3. 8. Euery one shall receiue his owne proper reward according to his owne proper labour Philip 4. 17. I desire a fruit that may abound in your account To giue a taste of some that are noted in the Scripture thus to excell though it hold not in euery particular person yet generally these sorts and estates are obserued First Those that instruct others shall shine as the brightnesse of the Firmament and those that iustifie many that is are the good Instruments of God to bring men to Christ shall be as the starres Dan. 12. 3. Secondly The Master-builder that planteth and layeth the foundation shall haue greater glorie then he that watereth and buildeth thereupon 1. Cor. 3. 8 10. Thirdly The Martyr shall bee made a p Reuel 3. 12. Piller in the Temple of God and preferred before other The last thing is the Chiliastes which place happines after the Resurrection in the pleasures of the bodie and vpon the Earth and that to indure but for a thousand yeeres abusing the place Reuel 20. 4. They raigned with Christ a thousand yeeres which is not to bee vnderstood of the condition of the Elect after this life but in this present World during all that time that Satan by the Ministerie of the Gospell should be bound that he might not deceiue the Nations which was very neere a thousand yeeres after Christ all which time some truth remayned in the Churches as concerning the maine points of Christian Doctrine eternitie and continuance of our Happines As it is said q 1. Thes 4. 17. So shall wee bee alwayes with the Lord. r Reuel 22. 5. They shall raigne for euer and euer And Å¿ 1. Pet. 1. 4. Peter calleth it an inheritance incorruptible vndefiled and which withereth not wherein also it is much more excellent then that we lost in Adam which was mutable and subiect vnto change whereas this by the speciall grace and goodnesse of God continually supporting vs is immutable and the same for euer t 2. Cor. 5. 4. immortalitie being sallowed vp of life That all must dye
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
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith