Of the will the Apostle saith It is d Phil. 2. 13. God that worketh to will in you our e Heb. 13. 18. will is in all things to conuerse honestly the flesh f Gal. 4. 27. hindereth from doing the things ye would The contrary whereof is the will of g Ephes 2. 3. the flesh and of our owne thoughts called h 1. Pet. 4. 3. else-where The will of the Gentiles The last thing to be considered in the qualities of the soule are the affections of it to bee good and holy Thou i Deut. 6. 5. shalt loue IEHOVAH thy God with all thy soule The contrary whereof are those dishonourable and foule affections which the Apostle mentioneth Rom. 1. 26. Therefore God gaue them ouer to dishonourable affections Againe k Rom. 7. 5. When we were in the flesh the sinfull affections wrought in our members c. They l Gal. 5. 24. that are Christs haue crucified the flesh with the affections thereof The particular affections which the Scripture aboue the rest doth recommend vnto vs as Bellowes to blow vp and increase spirituall Graces and to carry vs forward to a high degree of Holinesse are these that follow First Loue and liking of that which is good hatred and detestation of that which is euill as the Psalmist ioyneth them together Thou louest m Psal 45. 8. righteousnesse and hatest iniquitie Loue is the habit as it were and perfection of the whole Law both of the first and second Table Thou n Mat. 22. 37 38 39 40. shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde This is the first and great Commandement and the second is like it Thou shalt loue thy Neighbour as thy selfe On these two Commandements hang the whole Law and the Prophets And of the second Table Paul saith o Gal. 4 13 14. Serue one another through loue for all the Law meaning the whole second Table is fulfilled in one word in this Thou shalt loue thy Neighbour as thy selfe Againe p Rom. 13. 8 9. He that loueth another fulfilleth the Law for this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not stoale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other Commandement it is summed vp in this word euen in this Thou shalt loue thy Neighbour as thy selfe Generally 1. Tim. 1. 5. hee saith the end or perfection of the whole Law is loue c. And Coloss 3. 14. hee calleth loue The bond of perfection because it knitteth and bindeth together all the offices we owe to God or one vnto another So as what dutie soeuer we performe bee it neuer so glittering and shining in the World if it be not done in loue it is nothing at all worth As wee are taught 1. Cor. 13. yea our loue in this behalfe ought to extend it selfe not to our friends onely and them that loue vs againe but vnto all men to our q Mat. 5. 44. enemies and them that hate vs. The contrary hereof is hatred of God our Brethren and of good things Of God because wee see him iust to punish mens offences A fault so monstrous that one would thinke impossible it should fall vpon any Creature to hate and abhorre the Creator but that the Apostle hath noted our nature to be tainted with it Haters r Rom. 1. 30. of God and the Å¿ Psal 37. 20. 21. 9 c. 81. 16. 139. 21. Enemies or haters of IEHOVAH are oftentimes spoken of in the Psalmes and t 2. Sam. 12. 14. 2. Chron. 19. 2. else-where Of the hatred of our Brethren the Apostle saith He n 1. Ioh. 2. 9. 11 that hateth his Brother is in darknesse And againe He x 1. Ioh. 3. 15. that hateth his Brother is a Man-slayer Bloudie y Prou. 29. 10. men saith SALOMON hate him that is vpright And 1. Kings 22. 9. it is the voyce of wicked Ahab that hee hated the Prophet of the Lord because he neuer spake good vnto him With loue is coupled a liking and allowance of that which is good after the example of God himselfe of whom it is said that be z 1. Chro. 19. 17 delighteth in the things that are right Of this the Wiseman speaketh in the Prouerbs a Prou. 16. 13. Let the lips of the Righteous be acceptable vnto Kings The contrary whereof is an approbation of euill in other though it were so that we our selues did abstaine from it This fault the Apostle noteth to the b Rom. 1. 32. Romanes Who not onely doe so but are fautors and approâ—uers of these that die it And Dauid in the Psalmes c Psal 50. 18. When thou seest a Thiefe thou takest pleasure in him The next is hatred and detestation of euill both euill persons and things whereof the Psalmist saith O d Psal â—7 10. yee the louers of IEHOVAH hate the thing that is euill And of himselfe hee professeth I e Psal 26. 5. hate the congregation of euill doers I f Psal 31. 7. hate them that obserue vaine vanities O g Ps 139 21 22. IEHOVAH doe I not hate them that hate thee I hate them with a perfect hatred they are in stead of enemies vnto mee I h Ps 119. 104. hate euery euill way I * Ps 119. 161. hate lyes and abhorre them SALOMON also in his Prouerbs i Pro. 8. 13. ioyneth together the feare of IEHOVAH and the hatred of euil as special parts of the heauenly wisdome wherof he there treateth The contrary whereof is the loue of euill things when our k Psal 141. 4. heart which the Psalmist prayeth to be deliuered from is inclined to them This DAVID l Psal 52. 5 6. vpbraydeth vnto DOEG Thou louest euill rather then good lying rather then to speake Righteousnesse thou louest it wonderfully thou louest all pernicious words O deceitfull tongue In the m Psal 4. 3. fourth Psalme he cryeth out Yee sonnes of men how long will you loue vanitie seeke lyes c And Salomon in his n Prou. 1. 22. Prouerbes How long O yee Fooles will ye loue foolishnesse and Scorners long after scorning A second affection is Cheerefulnesse and ioy in that which is good sorrow and griefe of heart and an holy anger when we see men to doe euill Of cheerefulnesse and ioy in good things Dauid speaketh in the Psalmes I o Psal 119. 14. reioyce in the way of thy Testimonies as being aboue all substance Thy p Vers 110. Testimonies are the ioyes of my heart I reioyce q Vers 110. 4. in thy words as one that findeth a great bootie So is it said 1. Chron. 29. 9. The people were glad offering freely or cheerefully And Verse 17. I with a right heart freely haue offered all those things and thy people also that are heere
we were made framed to the perfectiō of it yet retayn some notions therof in this our corrupt estate Secondly The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of Adam the same is by the mercifull prouidence of GOD for a more certaine direction of our wayes and to humble vs in seeing how short we come of the performance of it againe renewed and the summe of all compendiously abridged in ten Words Sentences or Commandements written z Exod. 34. 28. by the finger of GOD in two Tables Thirdly The same are expounded and handled more at large in the whole Volume of the Scripture where all this Doctrine is fully and absolutely taught Of both thse Lawes the Law of Nature and the written Law the Apostle speaketh Rom. 2. 14 15. For when the Gentiles which haue not a law doe by nature the things of the Law these hauing not a law are a law vnto themselues as those which declare the worke of the Law written in their heart their conscience bearing record vnto themselues and their thoughts accusing or excusing them c. For the vnderstanding of those ten Commandements and the better to discerne the large spread of Righteousnesse which they contayne take these few Rules that hold in euery one First They are vttered by a figuratiue speech of a part for the whole vnder one and that commonly the greatest comprehending not onely euery particular dutie whatsoeuer may fall into the life of man of the same nature with that which is there commanded or forbidden but the whole manner of performance that it bee with all the powers of ones minde soule and bodie which belonging to euery Commandement is once for all explayned in the definition I gaue of Righteousnesse Secondly Commanding one thing they forbid the contrarie forbidding one thing they command the contrarie Lastly this withall is to be remembred that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse pertayne and haue their place in euery Commandement the corruption of nature and desire being as I thinke forbidden in euery one not alone in the tenth And that for these Reasons First From the nature of God that gaue the Law who being a a Iohn 4. 24. Spirit therfore piercing b Heb. 4. 12 13 into the most secret thoughts and intents of the heart euery Commandement of his not onely the ten Commandements layd together must needes bee c Rom. 7. 14. spirituall to binde the whole strength of nature and all the thoughts and desires which the Scripture is wont to call the spirit of our minde as before was noted Secondly Since it cannot bee denyed but that this is so in the duties of the first Table the same reason and proportion carrieth it to those of the second also Thirdly our Sauiour Christs interpretation of the seuenth Commandement is a sufficient warrant extending it to all kinde of Lust Math. 5. 28. As for the tenth it hath another sense as shall be seene when we come vnto it And that which Paul saith Rom. 7. 7. I had not knowne lust except the Law had said Thou shalt not lust I take vnder reformation of better iudgement to be meant not of the tenth Commandement onely but of the whole puritie that way which the Law of God thorowout requireth and that as well in the duties to God as to our brethren which the Apostle soundly gathereth to be commanded in the Law because the Law is spirituall Neither doth it follow because he saith Except the Law had said Thou shalt not lust that therefore he must needs point out the very words of one Commandement or because he saith many times that Commandement that therefore he meaneth a particular Commandement one of the tenne for the Law may as well be said to say Thou shalt not lust because in the generall doctrine thereof it forbiddeth all kind of lust as in the like case the same Apostle d Ephes 5. 14. writeth that God saith in the Scripture Arise thou that sleepest and Christ shall shine vnto thee Which notwithstanding are not the precize words of any one place of Scripture but the generall summe and doctrine of the Gospell The name also of Commandement comprehending the scope and substance of many Commandements you haue so vsed 1. Iohn 2. 7 8. And albeit Paul Rom. 13. 9. doe aptly truly render the meaning of the tenth Commandement by the same very words which heere he vseth that hindereth not but that in this place it may haue another sence the word seruing indifferently for e So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire coueting or for lusting and the diuersity of the Argument inforcing a diuers interpretation of these two places The Tenne Commandements which summarily conteine the whole doctrine of Righteousnesse whatsoeuer the Law or Prophets speake of our Sauiour Christ in his The doing whereof is tearmed Righteousnesse and hath two parts Pietio and Iustice infinite wisedome hath contriued into two The loue of God and of our brethren When vnto the Lawyer asking him which is the great Commandement in the Law he answereth f Math. 22. 37. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy might This is the first and great Commandement and the second is like vnto it Thou shalt loue thy neighbour as thy selfe on these two commandements hang the whole Law and the Prophets PAVL vseth the very termes of Pietie and Iustice Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety and iniustice of men So he saith Tit. 2. 12. that the Grace of God manifested by the Gospell instructeth vs that wee should liue soberly and iustly and godly in this present world Where before Iustice and Piety which are the parts he putteth Sobriety or Soundnesse of minde as the forme that is to hold in both 1. Tim. 1 2. he deuideth it into Piety or Godlines and Honesty Sometimes in stead of Piety you shall finde the terme of Holinesse which is all one g Luke 1. 75. That being deliuered out of the hands of our enemies wee might serue him in holinesse and righteousnesse Put on h Ephes 4. 24. the new man which according to God is created in true righteousnesse and holinesse but i Acts 3. 14. yee haue denyed that holy and lust one HEROD k Marc. 6. 20. did reuerence IOHN knowing he was a iust and a holy man Yee l 1. Thess ◠10. are witnesses and God how holily and iustly and vnblameably wee were conuersant among you that beleeue Hee m Reuel 22. 11. that is iust let him become more iust hee that is holy let him become yet more holy According to this diuision of our Sauiour Christ wee commonly call these two The
strong in Faith and had full assurance of the promise of God And of the y 1. Thes 1. 3. Thessalonians that their Faith did increase exceedingly or aboue the common or ordinarie measure and the 〈◊〉 did abound In another z 1. Thes 1. 3. place hee commendeth not onely the vertues themselueâ— but the fruit which they shewed of them Remembring the worke of your faith your laborious loue and patient hope c. And the * Iames 5. 11. Scripture setteth before vs the Patience of Iob and the Vertues and Perfections of other men of God as mirrours and glasses for vs to looke into for the reforming of our wayes and that we might become like vnto them Not that such a one hath attayned to perfection or may now set downe and rest as being come to his iournies end but the more graces he hath the more fruitfully he ought to labour for an increase of them and not so much to thinke what hee hath as what he doth yet want following the example of the a Phil. 3. 13 14 15. Apostle PAVL Brethren I count not that I haue attayned vnto the marke that is to say perfection But one thing I doe I forget that which is behind and endeuour my selfe to that which is before As many of vs therefore as are perfect let vs bee thus minded Wherein wee haue the b Mat. 25. 29. promise of our Sauiour Christ to giue vs comfort that to him that hath that is carefully imployeth and vseth to Gods Glorie the good things hee hath receiued more shall bee giuen and hee shall haue abundance Our Sanctification being so imperfect as we haue said it is a noble and necessarie piece of seruice to informe our selues how wee may bee able to discerne it I will point out such notes and markes as I hold to be the principall First is by those common affections noted before which generally belong to all holy Duties and are heere certaine markes of renewed Holinesse As first A loue of the Truth and of the Word c Iohn 17. 17. Thy Word is Truth for the Truths sake for to be of the Truth that is a louer and imbracer of the Truth is all one as to be of God And so our Sauiour Christ expoundeth it when saying in d Iohn 18. 37. one place Euery one that is of the Truth heareth my voyce hee rendreth it in e Iohn 8. 47. another place by this as all one in waight and substance Hee that is of God heareth the words of God O how I loue thy Law saith f Psal 119. 91. DAVID All the day long it is my Meditation The contrarie whereof is an euident signe of an euill and wicked heart and draweth after it many heauie Iudgements fore-runners of destruction for g 2. Thes 2. 11 12. Because saith the Apostle they receiue not the loue of the Truth that they might be saued therefore GOD will send vnto them effectuall errors to beleeue lyes that all may be condemned that beleeue not the Truth but take pleasure in iniquitie Secondly Cheerefulnesse in well-doing Wherevpon the Children of God are euery-where called h Psal 110. 3. Cant. 6. 9. c. A free-hearted people Thirdly A feare of offending in any thing which Salomon maketh the Badge of Gods Children Blessed is the man that feareth alwayes Fourthly Sinceritie and singlenesse of heart which one thing in the middest of many difficulties held vp the Apostle Paul insomuch as he professeth of himselfe This i 2. Cor. 1. 12. is our reioycing the testimonie of our conscience that in singlenesse and sinceritie of God we haue beene conuersant in the World Fiftly Zeale when not onely wee loue God and his Truth but our loue is hot vehement feruent that k Cant. 7. 11. much water cannot quench it no nor the flouds drowne it And if a man should giue all the substance of his house for this loue it should vtterly be contemned PHINEAS for this grace obtayned a great Mercie Numb 25. 12 13. Therefore behold I giue vnto him my Couenant of Peace for he and his seed after him shall haue an euerlasting Priesthood by couenant because he was zealous for his God Sixtly Watchfulnesse ouer our wayes which our Sauiour so often doth beate vpon l Mat. 26. 14. Watch and pray that ye enter not into temptation Seuenthly A constant resolution to cleaue vnseparably vnto Christ So Acts 11. 23 24. BAâ—NABAS exhorted all with purpose of heart to cleaue vnto the Lord for he was saith the Text a good man and full of the Holy Ghost and Faith Eightly To performe whatsoeuer wee doe of conscience to God Working it from the heart as to the Lord and not to man Col. 3. 23. Ninthly To seeke his glorie in all things which generall rule the Apostle setteth downe 1. Cor. 10. 31. Whether ye eat or drinke or whatsoeuer ye doe doe all to the glory of God Tenthly That the greater and more holy the duties are and the more they doe excell the more excellent our Loue Zeale Cheerfulnesse and Sinceritie bee in the performance of them This Commandement wee haue Matthew 22. 37. Thou shalt loue the Lord with all thy heart The eleuenth and last which yet is so farre from being least that in a manner it carryeth the prayse from all the rest is an entire obedience when we labour to keepe whatsoeuer God hath commanded and to please him in all things being holy as hee is holy Ezechiel in his eighteenth Chapter in one word expresseth it If he keepe all mine Ordinances and then n Ezech. 18. 11 12 c. amplifying it by the contrarie beateth vpon it as his manner is with a heape and multitude of inforcing speeches If he doe to his Brother other then any one of those things and he do not all these things c. For the practice of this Lesson good Cornelius and the rest with him assembled are highly commended Acts 10. 33. We all are here present before God to heare all things that are commanded thee of God And of Dauid the Holy Ghost beareth o Acts 13. 22. witnesse I haue found out DAVID the sonne of IESSE according to my heart that will p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe all my will in all things Not like to Saul q 1. Sam. 1. 15. who serued GOD but by halues for the which r Marke 6. 20. Herod is also braâ—ded that he did many things but not all that he heard of Iohn Baptist And Å¿ Iames 3. 2. the more to incourage vs to this dutie the Scripture teacheth that though in many things we faile all God accepteth the desire for the thing it selfe that if our heart and purpose be to forsake euery euill path and to cleaue vnto God without being drawne away it is in his sight all one as if we had done it so t Iames 2. 22. Iames saith that ABRAHAM offered his Sonne
THE SUMME of Sacred Diuinitie Briefly Methodically Propounded More Largly cleerely handled and explaned PUBLISHED by John Downhame Batchelor in Diuinitie LONDON Printed by William Stansby TO THE CHRISTIAN READER AS in materiall buildings the skil of those Workemen is commendable who can cunningly frame the singular parts and so beautifie set them forth as that they may bee pleasant to the eye and conuenient for vse as they that can make faire Walls and Windowes a gracefull Frontispice and comely Roofe but they are most praise-worthy who can well contriue the whole plot lay a good and sure Foundation and in due proportion can frame out and set vp the principalls and chiefe parts which sustayne and beare all the rest so in the spirituall Edifice they are worthily to be commended who skilfully handle particular points of Diuinitie in their Learned and Religious Tractates whereby the iudgement of the Reader is thorowly informed in those diuine Mysteries and the heart and will inclined to draw them into holy vse but yet none deserue better of the Church of God nor ought rather to haue their names registred with red Letters in the Kalender of the worthiest Saints then they who in their Writings or Sermons doe skilfully contriue the whole building or body of Diuinitie in a wel-framed plot lay a sound and sure foundation and thereupon erect the chiefe Principles and most substantial parts which are the strength and stay of all the rest For if the iudgement bee once thorowly informed in these mayne points then is it able to deduce from them innumerable particular Conclusions for speciall information and direction in the well-ordering of our liues in all singular actions then may wee with profit and without perill of falling into pernicious errours reade the holy Scriptures when we are able to interpret them according to these infallible Canons and Rules then may we heare the Word preached with vnderstanding and trie the spirits of those who preach vnto vs whether they bee of God or no when wee haue skill to examine their Doctrines according to this Analogie of Faith and can trie them by this neuer-deceiuing Touchstone whether they bee pure metall or but reprobate siluer and counterfait coyne Then shall we be more strongly armed against all assaults of enemies and aduersaries to the Truth false Seducers and subtill Heretikes and be better able to defend that Veritie which we professe and conuince them of their errours and lyes then wanting this helpe if we should spend our whole time in reading of Controuersies and euen dimme our eyes and tyre our braynes in the perusing and studying of Polemicall discourses For these many grounds of Truth doe yeeld from them such a cleere light that they do not only appeare in their owne brightnesse but also discouer the blacknesse of errour and from one Principle well vnderstood wee inferre the falshood of innumerable contrarie Conclusions whereof it is that we shall very rarely obserue any well-grounded in the fundamentall points of Religion to fall into the snares of subtill Seducers whereas contrariwise wee may commonly see that those who are ignorant of them though neuer so sharpe-sighted in curious speculations doe become an easie prey and are quickly catched in the nets of their Sophistrie In which respects it were much to bee wished that both Ministers would bee more frequent and diligent in laying these grounds in their Teaching and Writing and also that the people would receyue this more solid and substantiall foode with a better appetite The which of both is too much neglected because how soeuer these grounds are most necessarie yet they doe not make so glorious a shew as other points lesse substantiall because like a sure foundation they are plaine and vnpolished whereas the other being beautifully garnished with wit and eloquence doe delight the sense and more pleasingly worke vpon the heart and affections And yet we must acknowledge to Gods glorie who hath giuen these gifts to men and grace to vse them that there haue not beene wanting in these latter times many famous Worthies who haue happily laboured in this kind and with great soundnesse and perspicuitie haue deliuered and cleered these mayne points by their speaking and writing Among which Christian Reader I commend vnto thee the Author of this Booke as deseruing iustly to be ranked among the best both for Method and Matter sound handling of the chiefe points of Christian Religion and for cleering by the way diuers hard places of holy Scripture All which hee performeth in this worke with such learning iudgement and pietie that had he herein respected the prayses of men hee might well haue graced his Name with his Worke euen as his Worke would haue beene graced by his Name and not as one ashamed of so beautifull an off-spring haue suffered it to come abroad into the World as an Orphan the Father still liuing onely vnder the name of an vnworthy God-father The which I write not to commend the Author who as he is farre aboue my prayses in the high pitch of his owne worth so doth he not desire but rather shunneth them and as to the willing an iniurie is no iniurie so an officious dutie is no benefit but a kind of wrong where the partie nilling it is forced and obtruded Nor yet doe I prayse the worke for the Workers sake which though it commeth abroad without the Fathers name yet will I doubt not in short time bee famous in it owne name and excellencie but that I may with the weake thread of my censure draw thee to peruse it and so will it sufficiently commend it selfe and giue there iust cause of praysing God for stirring vp such Instruments of his Glorie and thy good The Lord make this and all other the godly labours of his faithfull Seruants effectuall for magnifying of his great Name and the further Eph. 4. 12 13. building vp of the body of his Sonne till we all come in the Vnitie of the Faith and the knowledge of the Sonne of God vnto a perfect Man and vnto the measure of the stature of the fulnesse of Christ that wee henceforth bee no more children tossed to and fro and carryed about with euery wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceiue but speaking the truth in loue may grow vp into him in all things which is the Head euen Christ. AMEN Thine in the Lord Iesus IOHN DOWNAME An Aduertisement to the READER THis Booke tending to explane another intituled The sacred Doctrine of Diuinitie wherein the whole body of Religion is set forth according to rules of Arte it was thought necessarie to place the Arte in the Margent on the one hand and some principall Heresies and Errors contrarie to the Doctrines here handled as they arise on the other Also for thy better helpe we haue herewithall printed the Arte by it selfe before the beginning of the Booke If it differ in any
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
which he requireth of vs Know ſ Psal 110. 3. that IEHOVAH he is God Thou t 1. Chron. 28. 9 SALOMON my sonne know the God of thy fathers and serue him Behold u Ro. 2. 17 18. thou art named a Iew and restest in the Law and boastest of God and knowest his will Be x Ephes 5. 17. not foolish but vnderstand what is the will of the Lord. The contrary whereof is ignorance of God and of his reuealed will whither referre all Errors and Heresies concerning either God his Persons and Properties or any other point of Christian Doctrine But then y Gal. 4. 18. verily not knowing God ye serued those that by nature are no gods z Ephes 4. 18. which are strangers from the life of God through the ignorance that is in them Fashion a 1. Pet. 1. 14. not your selues to the former lusts which you had in your ignorance Next is iudgement or wisdome which is as it were the life of our knowledge and added by the Apostle as one degree higher Thou b Rom. 2. 18. knowest his will and tryest the things that differ So he prayeth for the Philippians that they may discerne c Phil. 1. 10. things that differ And to the Hebrewes d Heb. ◠14. he saith Strong meate belongeth to them which are of age who through long custome haue their wits exercised to discerne both good and euill A principall branch of this is the trying of Spirits Dearely e 1. Iohn 4 1. beloued beleeue not euery spirit but try the Spirits whether they be of God Try f 1 Thess 5. 21. all things and keepe that which is good Hereby g Act. 17. 11. are those noble men of Berea commended that they searched the Scriptures whether the things that Paul said were so or no. The contrarie whereof is that which the Apostle h Rom. 1. 28. calleth a minde void of iudgement and the i Ephes 4. 17. vanitie of mindes wherein we all naturally doe walke esteeming Truth Falshood and Falshood Truth whence it commeth that we k Ephes 4. 19. are carryed away with euery winde and puffe of Doctrine With knowledge and iudgement a good conscience must be ioyned whose propertie it is iustly and rightly to beare witnesse of our Actions in l Rom. 2. 15. Their Consciences accusing or excusing accusing or excusing them as it ought The contrary whereof is an euill conscience either benummed or through hypocrisie seared as it were with a hot Iron that both it accuseth not where it should and excuseth where it ought not To the m Tit. 1. 15. vnfaithfull there is nothng pure but both their minde and conscience is polluted For remembrance of holy things a Commandement is giuen Numb 15. 39. that the children of Israel should weare frindges vpon the edge of their garments that seeing the same they might remember all the Commandements of IEHOVAH and doe them Ps 119. 11. DAVID professeth of himselfe I hid thy Word in my heart that I might not sinne against thee And Mary hath her worthy prayse Luke 2. 51. for that shee retayned all the things there spoken of in her heart The contrary whereof is forgetfulnesse My n Prou. 3. 1. sonne forget not my Law but let thy heart keepe my Commandements I forget o Psal 119. 16. not thy Word In the soule first is the desire comprehending all inward thoughts and motions that but once rise vp within vs and come not so farre as to haue consent vnto them And this desire is by nature a holy thing The p Gal. 5. 17. spirit desireth or lusteth against the flesh Hereof principally the Lawes of God are q Rom. 7. 24. called spirituall because they bind not onely all the Creature his intents and purposes but his whole force and power and all the thoughts and inclinations of his heart The contrary is concupiscence or lust The Papist which teach that the first motions are no sin Put off r Ephes 4. 22. saith the Apostle the old man which is corrupted through deceiueable lusts which he there opposeth to renewing in the spirit of our minde Walke ſ Gal. 5. 16. 17 in the Spirit and yee shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit Let t Rom. 6. 12. not sinne raigne in your mortall bodie to obey it through the lusts thereof that is of the body flying u 1. Pet. 1 4 the corruption which is in the World through concupiscence Euery x Iam. 1. 14. man is tempted of his owne lust Sinne y Rom. 7. 8. taking occasion by the commandement wrought in me all lust Of concupiscence or lust the Apostle Iames z Iam. 1. 1 4 noteth two degrees First The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moouing of the powers of nature out of their right and proper place by raysing vp wandring and wicked thoughts which yet we neuer like of Secondly The nibbling b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with some delight at this bayte laid before vs though presently we repell it of which nature are vaine sudden wishes and euill dreames though it bee of things which a man misliketh when he is awake And that all concupiscence is vnlawfull euen that whereunto no consent of the will doth come may appeare by these reasons following First Because the Root from whence the least thought doth spring is naught our owne inborne corruption else it could neuer enter into vs farther then by Satans offering it to the sences and outward obiects as it was to our Sauiour Christ and to our first parents in their innocencie The sinne whereof appeareth in this that wee thinke not vpon it with a detestation at the first but when it hath once passed our thoughts then we beginne to detest it which in the vncorrupt estate of man should haue beene quite contrary Secondly Iames doth tell vs that lust conceiuing bringeth forth sinne Can lust conceiue and bee with childe of sinne and be any other thing then sinne Are fishes bred of Serpents or is it possible that the fruit and the Tree should bee not of one nature Euen so concupiscence which is the spawne of sinne the bed and bosome wherein it is conceiued and hatched must needes it selfe bee sinne euen after Baptisme after wee bee regenerate and after that the guilt and the sting thereof is pulled out by Christ Thirdly Philosophers and other heathen men that neuer heard of the Law of God haue condemned settled purposes to doe euill Therefore this must needs bee more close and secret which Paul himselfe so great a Doctor of the Law brought vp at the feet of Gamaliel was altogether ignorant of till he was taught a better Lesson in the Schoole of Christ I c Rom. 7. 7. knew not sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust
vertue of all goodnesse The Apostle noteth this also common to all good duties And c 2. Thess 3. 13 ye brethren be not wearie of well-doing Doing d Gal. 6. 9. well let vs not bee wearie for in the proper time we shall reape if we faint not Which is a notable reason taken from the end and reward due vnto it And the rather to perswade vs to this vertue the Apostle to the e Heb. 12. 2 3. Hebrewes biddeth vs to looke to the Captaine and perfiter of our faith IESVS who for the ioy set before him indured the Crosse despising shame and sitteth at the right hand of the Throne of God Consider therefore saith the Apostle him that indured such gaine-saying of sinfull men against him that you bee not wearie and faint in your soules The contrarie therefore is First To faint giue ouer and to be wearie of well-doing Cursed f Gal. 3. 10. is euerie one that continueth not in the things that are written in the Law to doe them Secondly To slide backe and fall away from which the Apostle doth carefully dehort vs Take g Heb. 3. 12. heed brethren lest there be at any time in any of you a wicked heart of vnbeliefe to depart away from the liuing God for as our Sauiour threateneth Hee h Luke 9. 62. which setteth his hand vnto the Plough and looketh backe is vnfit for the Kingdome of God Now wee must not thinke that this perfection here spoken of is required of all alike for euen among men it is iust i Luke 12. 48. to whom more is committed of him to require more The holinesse and perfection of the Angels farre exceeded the holinesse and perfection of Adam according as their nature was more excellent and perfect Adam k 1. Tim. 3. 6. also excelled Eue who as the weaker Vessell euen then when shee stood in her integritie was first assailed by the cunning and slight of Satan and both Adam and Eue if they had still continued in the state of Innocencie by time and experience of Gods goodnesse should haue beene better confirmed and growne more and more in heauenly Graces as our l Luke 2. 52. Sauiour did so in men growne and publike persons more is required then in children or priuate men The last thing is that as our minde soule and bodie Euery thing with so much the greater strength as the dutie doth more excell and all the strength of them must bee carryed both in nature and action to the performance of all good duties so it must bee to euery one in his degree and place For a difference of duties must of necessitie bee holden the Commandements are some greater then other and in euery Commandement some duties to bee preferred before the rest For example the duties of the first Table are greater then the duties of the second which besides the expresse words of our Sauiour Christ calling it the m Mat. 22. 37. first the great Cōmandement may be shewed out of the Prophet first and then out of the Apostle who both make the breach of the first Table to bee the cause that men runne head-long into all offences against the second Vpon n Hosh 4. 12. the tops of the Mountaines they sacrifice and vpon the hils they offer burnt offerings vnder the Oke and Poplar and Oliue because the shaddow therof is good Therefore doe your daughters commit fornication and your daughters in Law goe a whoring And therefore o Rom. 1. 25 26 28 29. God gaue them vp to their owne hearts lust vnto vncleannesse to defile their owne bodies betweene themselues which turned the Truth of God into a Lye and worshipped the Creatures forsaking the Creator who is blessed for euer For this cause God gaue them vp to vile affections vnrighteousnesse fornication c. The duties of the first Table are greater then the second as they are in order before them And this is absolutely true comparing like degrees as morall duties of the one with morall duties of the other not ceremoniall of the first Table with the Morall of the second for in that case it is true which the p Hosh 6. 6. Prophet speaketh I am delighted with Mercie and not with Sacrifice So the chiefe middle and least duties of the first Table are to be compared with the like of the latter deedes with deedes words with words thoughts with thoughts not otherwise for if you cōpare Murder with the least abuse of the Name of God or Adulterie with the least breach of the Sabbath these are the greater sinnes For the measure and proportion to bee obserued in this difference First in the seruice of God our nature ought to bee more prone and apt vnto it our knowledge greater our iudgement riper our conscience tenderer our memorie fresher our desires and will earnester all things to bee done with a greater Affection Loue Approbation Cheerefulnesse Feare to offend Sinceritie Zeale Watchfulnesse and continuance both in Profession and Action In which regard to shew how all our Thoughts Desires and Affections should thus bee taken vp when we come to deale with God it is said Thou q Mat. 22. shalt loue the Lord with all thine heart and with all thy soule and with all thy strength As if this were proper to the Duties of the first Table which indeed doth but principally belong to them and is by proportion to bee carryed to the rest Therefore the glorie of God ought to be dearer vnto vs then the sauing of our owne soules As the examples of Moses and Paul doe teach vs r Exod. 32. 32. one desiring to be blotted out of the Booke of Life rather then that Gods great Name should be blasphemed amōg the Gentiles The ſ Rom. 9. 3. other for the glorifying of God in the sauing of his Brethren the Nation of the Iewes wishing to be anathema accursed from Christ But especially Christ himselfe as a most absolute and perfect example of all righteousnesse doth herein goe before vs when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father and his soule perplexed that he knew not which way to turne him yet hee more regardeth the glorifying of God then the sauing of himselfe from that houre Now t Ioh. 12. 27 28 is my soule troubled And What shall I say Father saue me from this houre but for that cause am I come vnto this houre Father glorifie thy Name And hereupon it is that in all our Prayers we are to set that in the first place as our Sauiour by the verie order of his heauenly Prayer teacheth so as if it could be imagined that wee had no need to aske for our selues which wee alwayes haue yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie and that much more forcibly then all our owne necessities The
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
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heauen That is to bring Christ from aboue Or Who shall goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
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
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
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will