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A07826 A treatise of the threefolde state of man wherein is handled, 1 His created holinesse in his innocencie. 2 His sinfulnesse since the fall of Adam. 3 His renewed holinesse in his regeneration. Morton, Thomas, of Berwick. 1596 (1596) STC 18199; ESTC S107028 195,331 462

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that seeketh for it in this world doth no otherwise then if he shoulde labour to finde out in some parte of the earth a mine of so pure golde as is not mixed with earth base mettall or any manner of drosse And therefore we are with the Apostle 2 Cor. 12. to thinke that the grace of God is sufficient for our saluation although it be not altogether free from sinne And as for this angelicall purity it is to be hoped for not in this worlde but in heauen where all the faithfull shall both in happinesse and in holinesse be made like to the angels yet it being reuealed in the worde of God may be knowen of vs in this life yea it being the marke whereat we must ayme in this life although we are not to hope to hit it it is needefull to be knowen And lastly it is to be handled in this place because it is nothing else but the absolute perfection and highest degree of renewed holinesse For as the bodies and the soules of the faithful shallbe the same in the world to come that they are in this world so also shall their holinesse Neither can it be otherwise For God is the same both in earth and in heauen to day and to morrow now and for euer The subiection of the creature to God and the image of God in the creature is the same at all times in substance although some particulars haue not so greate vse in the state of perfecte happinesse as they had before to wit all those the obiectes whereof are either future or euill as namely hope sorrow pittie and such other affections yet these also shall haue both place and vse in the world to com although not so greate as the other In the which respect we may declare this celestiall encrease of renewed holinesse by comparing it with the created holinesse of mans innocent estate the which commeth verie neare vnto it and is as a mean betwixt the greatest abundance of holines which can be had in this life and this celestiall holinesse for as it is greater then the one so it is lesse then the other So that if we would know what is the holinesse wherewith the faithfull shallbe endued in the world to come and shall shine as the glorious Angels in heauen let vs haue recourse to all the first Sections of the two former parts of this treatise For al the parts of the holinesse of mans first estate as well of his subiection as of his conformitie to God belong to his last estate in heauen wherein man is not exempted from subiection to God but still remaineth first his subiect and therefore ought to trust and hope in him yea to feare him secondly his sonne and therefore he ought to reuerence imitate and seeke vnto him and so in the other kindes of subiection there declared Where this is to be noted that of the two kindes of faith legall and euangelicall handled in the first part of this treatise not the latter but the former is part of this celestiall holinesse For in the life to come the elect shall be restored to that perfect inherent holinesse wherein Adam was created by vertue whereof without any inputed righteousnesse borrowed from anie other they shall looke for happinesse euen as the holie Angels doe Likewise for the other part of holinesse which we call the conformitie of man to God we are not to doubt but that the faithfull shall in the world to come haue the faculties of minde memorie will and affections so disposed as hath beene declared For all these are common to all thinges which are indued with reason Now as touching the difference it is this celestiall holinesse is more excellent and exceedeth the other for as the bodies of the faithfull shalbe more glorious pure and after a sort spirituall then was the bodie of Adam in his innocenceie as we reade 1. Cor. 15. 48. So also shall the faculties of the soule and bodie be more able readie quicke in performing their seuerall duties and functions We shal haue more full and certaine affiance in him as in our King be more like to him as to a father more quick in obeying his commaundementes as seruants ought to be to their maisters our mindes shalbe more capable of knowledge and more enriched with actuall knowledge 1 Cor. 13. We shall see God face to face that is we shall haue familiar cōuersation in the presence of God as full perfect a knowledge of God of his will word actions and creatures yea greater then that which man had by his first creation Likewise the will although of it selfe it shalbe as it was before free either to good or euill yet it shalbe by the grace of God continually enclined only to good and preserued from vsing the naturall freedome in choosing euill Whereof it commeth that this celestiall holinesse is not mutable and vncertaine as was the created holinesse of man but immutable and the same for euer and therefore much more excellent FINIS REade if thy copie haue it otherwise Pag. 9. lin 28. would beleeue and pag. 30. 2. set the comma before Often and lin 3. read former safetie pag. 31. lin 14. miseries happening in this pag. 43. 6. in the euent p. 65. 11. they existe pag. 82. 29. that so he might pag. 108. 24. when faith faileth pag. 190. 24. things ●s of beastes pag. 226. 12. 13. 14. so also in the minds of men yet their actuall knowledge was lesse or greter as men did giue themselues pa. 303. 9. will for although a carnall man pag. 314 2. a senselesse lumpe pag. 315. 11. he createth 22. to that only pag. 364. 6. effectuall to saluation and 27. of whome Of the state of innocency and life Of the state of sinne and death Rom. 3. 4. Mat. 25. 41. Of the state of regeneration saluatiō Mat. 19. 17. Psal. 16. 11. Of the happinesse wherein man was created 1. Chro. 12 8 Acts. 7. 10. 1 Cor. 15. 56 Rom. 5. 12. Gen. 5. 27. Of the miserable state of man since the fall of Adam Gen. 31. 24. Of the renewed happinesse of mn Math. 5. 8 1. Cor. 13. 12. Rom. 1. 20. Heb. 1. 2. 2. Cor. 3. 18. Act. 7. 56. Reuel 21. 3. 23. 1. Cor. 15. 28. Ioh. 3. 2. Phil. 3. 21. 1. Cor. 2. 9. Reuel 21. Of the holinesse wherein man was created 1. Cor. 6. 17. Mich. 6. 8. Ia. 2. 10 Of the sinfulnesse of man ●●salm 51. 7. Of the renewed holynesse of man Ioh. 3. 6. 1 Pet. 1. 23. Mah. 19. 26. ●●hn 3. 4 Gal. 2. 8. Iohn 3. 8 1. Sam. 10. ● 2. Cor. 13. 5. 1. Ioh. 3. 10 Of faith in generall and of legall faith Heb. 11. 11 Iam. 1. 19. Coll. 2. 2. Rom. 4. 22. Mat. 9. Of legall faith ● Iohn 3. ●xod ●● Rom. ● ● Of infidel●●● Ephes. 4. 18. ● Tim. 3. 8. Heb. 3. 12. Of iustifying faith Heb. 10. 4 Mich. 6. 7. 2. Sam. 21.
true and only happinesse appointed by God for man This holinesse is the only way which God hath appointed that man should walke in as in the way leading to that happinesse This is the onlie happinesse which I do of my selfe propound to my selfe that in this way of true holines I will walk all the daies of my life I will by cōtinuall studying and hearing the word by restraining my owne desires and auoiding all occasions of sinne and by such meanes as I can vse get the true and sound knowledge of God true faith and hope of eternall glorie and of the resurrection of the deade true repentance mortification of sin and of all my corrupt affections yea an vnfained loue of God and of all goodnesse and in summe all the spirituall graces which are the partes of mans holinesse and the means of saluation This I haue resolued with my selfe to doe not that I thinke that I am able to attaine the perfection of these things but yet my whole will inclination affection desire care studie indeauour and labour shalbe set on these things This is to haue free will to good not for a man to say I desire to be a holy man and to be in heauen after this life but to incline and bende his wholle bodie soule and all the faculties of them both to holy and heauenly things The which thing is as impossible for a naturall man to doe as it is for him to flie vppe to heauen But how can this be proued First the scripture saieth Gen. 6. 5. All the motions of the thought of man are onlie to euill 2. Cor. 3. 5. Not that we are able to think any thing as of our selues but our sufficiencie is of God Ioh 6. 44. No man can come vnto me vnlesse he that sent me doe draw him For the which doctrine of the impossibility of naturall inclination to good it is said Ver. 4. 66. of the saide Chapter that many left Christ as dispairing to attaine to that which he affirmed to be impossible in respect of the strength of man And Ioh. 8. 43. Ye do not know my doctrine because ye cannot heare it That is because ye cānot of your selues vnderstand beleeue Rom. 8. 7. The cogitations of the flesh neither are subiect to the lawe of God neither can be they that are in the flesh cannot please God And Rom. 9. 16. It is not in him that willeth nor in him that runneth but in God that sheweth mercie 1. Cor. 2. 14. The naturall man doth not perceaue spirituall things for they are folishnesse to him neither can he perceaue them because they are spiritually discerned Gall. 2. 8. Ye are saued by grace in faith and that not of your selues it is the gift of God Besides this euident voice of the scripture the authoritie whereof ought to be sufficient without any other proofe we see this error of freewill to be plainly confuted by the experience of all times and places For if man were by nature free to choose either good or euill why shoulde not the choyse of good of holinesse and of the way which leadeth to saluation be if not as common as the other yet a very common and ordinary matter But we see that of the naturall men which haue liued and doe liue in the worlde not one of a thousand haue once set foote in the right way of regeneration and saluation And no maruaile for howe shoulde a man choose that as the onely good which he did neuer knowe and whereof he neuer dreamed or hearde in the which state all men are by nature being altogether ignorant of the true God his worde worshippe and religion and so hauing no meanes of knowledge but their owne senses which doe reiect that God worshippe and religion which is not agreeable to the iudgement thereof the which doth plainely shewe the impossibilitie of this freedome of will For nothing hath freewill to that which is against the nature of it as God hath not freewill to euil a man to flie a horse to speake If it be obiected that a man may haue a desire inclination and will to that which is impossible for him to doe and accomplishe We aunswere that this is nothing to the purpose For when we deny that there is in man any freedome of will to good we doe not deny that a carnall man may wish that he were holy and happie but that he cannot accomplishe or begin the worke of his regeneration and saluation The which beginning and working of grace commeth from the will which is the fountaine of action enclining men with all the faculties of soule and body to any thinge Now regeneration is a thing contrary to the corrupt nature of man for that faith and humaine reason do fight together no lesse then doe wisdome and foolishnes 1. Cor. 1. 18. And so in all the other partes of holinesse This is confirmed also by continuall and daily experience For if regeneration were agreeable to mans nature it woulde be common and ordinarie whereas it is and alwaies hath bene a rare miracle not to be founde among many thousandes of men Nay which is more men doe neither of themselues and their owne inclination seeke after it nor can by any meanes which they can vse be brought vnto it In other studies faculties and exercises men doe daily profite and go forwarde none being so dull and blockish but that he may with paines in continuaunce of time be brought to knowledge But no paines no time no excellency of giftes in the minister can make men religious or to be endued with the true knowledge and obedience of God Yea for the most part the more that men are taught religion the more blockish and backwarde they become and so continue all their life time We confesse that God doth sometime bestow on carnall and reprobate men spirituall graces yea a shadowe of regeneration whereby both the mindes of men are inlightned to see the trueth and also their wils and affections lightly enclined to loue and embrace it As we are to declare in the last part of this treatise But this chaunge commeth not of man but from God neither is it an effectuall and totall inclination to good and therefore not that which is ment in this question of freewill But the maintainers of freewill will perhaps yeeld to this that no man can choose the right way before he doe deliberate of it and that nothing is deliberated of which is not first knowen And therefore that freewill is not actually in an ignorant man but being as it were fettered and chained by ignoraunce is stirred vp and set loose by the knowledge of the worde of God with the which whosoeuer is endued hauing the right and the wrong way propounded vnto him by the preaching of the gospell the same man hath freedome of will either to choose or to refuse eternall saluation with the meanes of it yea