this life and partly or rather perfectly and wholly in the worlde to come for howsoeuer it may seeme an impossible thing to finde any felicitie in this vaine and transitorie worlde especially in the godly who of all men are most miserable yet God in his mercie vouchsafeth to his seruantes the beginning and as it were a taste of that endlesse ioy which is laide vp in store for them in heauen by the which they may be comforted and vphelde in the mids of those infinite miseries which accompany them whiles they abide in this world This happinesse is not outward and apparant to mens eyes but inward and spirituall for the bodies of Gods elect are as much subiect to sores sicknesses to death it selfe as are the bodies of the reprobate yea in their wiues children friends kinsfolke goods posterity and in all outward respects they are no lesse yea vsually much more miserable then the reprobate although if wee speake properly these outward euils doe not make them miserable but doe make for their good and eternall saluation and therefore wee are to seeke for this beginning of our happinesse in the soules of Gods children and chiefly in their mindes and vnderstandinges For if happinesse doe consist in seeing God and in beholding his glorie as Christ teacheth vs Math. 5. 8. Then wee are not destitute of a greate part of it euen in this life in the which we doe many waies see God although not so fully as wee shall doe heereafter 1. Cor. 13. 12. For heauen and earth euen all the creatures of God are full of the glorie of God Rom. 1. 20. The inuisible thinges of God to wit his Godhead and his power are seene since the creation of the world being considered in the creatures If by naturall men of whome the Apostle speaketh how much more by spirituall For howsoeuer carnal and worldly minded men beholding the glorious creatures of God are no more affected then are the brute beastes which neuer once lift vp their eies to heauen yet the godly doe heereof conceiue matter of great ioy Besides we see God daily in his actions in his iudgements powred on sinners in his mercies shewed towards the godly yea in his patience and goodnesse towardes all men But besides all this we haue yet another meanes of seeing God so farre excelling the former as the beholding of the kinges owne person is more ioyfull to his naturall subiectes then is the sight of his stately palaces For we haue the worde of God euen the doctrine of the Gospell wherein we see God in his mercy that is in his greatest glorie yea we see God in Christ his onely naturall sonne in whome the glorie of God shineth more clearely then in the heauen of heauens For hee is the expresse and liuely image of the Father the brightnesse of his glory and the engrauen forme of his person and thus we see God plainely as in a cleare cristall glasse with his face open or vncouered yea by this sight wee are transformed into the same image from glorie to glorie euen as from the spiritte of God 2. Cor. 3. 18. Thus all the faithfull beholding God in Christ are truely happie howsoeuer they doe not with their bodely eyes see the heauens open and the sonne of God standing at the right hande of the Father as Steuen did Act. 7. 56. To this felicitie of the minde is to be referred the peace of conscience the which being a continuall feast maketh a man happy and ioyfull in the middest of the greatest sorrowes and miseries And to be shorte in the rest answerable to this state of the minde is the will with the affections by the which he cleauing to God louing him aboue all earthly pleasures and delighting in him is replenished with vnspeakable ioy This is the happinesse whereof wee may be made partakers in this life the which eternall happinesse followeth so called because all the partes of it which are nowe to bee mentioned continue and endure for euer without any chaunge or alteration whatsoeuer It consisteth in these thinges First in immunitye or freedome from all daungers troubles miseries calamities crosses sorrow sinne wants imperfections and infirmities whatsoeuer can be named or imagined The body shal not be pinched with hunger thirst nakednesse or disgraced with any deformitie or wearied with labour the darknesse shal not shut vp our eyes and hinder them from seeing for there is continuall light health shal not be impaired by sicknesse or beauty and strength with age the bodie shall not be inflamed by choller or luste or distempered with surfitting and drunkennesse or yet preserued by the corruption of the carkasses of dead beastes It shall not be as it is now of so lumpish and heauy a mould that we cannot without wearinesse and trouble lift vppe our handes or eies to heauen but it shall be a spirituall body that is endued with such perfect strength beauty agilitie lightnesse impassibilitie soliditie and incorruption as if it were a spirite rather then a sensible substance and yet it shall be still a sensible substance endued with the same forme which now it hath but of farre diuerse qualities Likewise the minde being free from al ignorance errour and doubting shall see God clearely and in him all thinges there shalbe no peruersnesse of the will or any inordinate desires no such vncertaine freedome of will as might endanger our estate by drawing vs from God To be short we shall haue daily conuersation in the presence of God Who shall be all in all vnto vs we shall be glorious in bodie and soule euen as are the holy Angels yea euen as is Christ the sonne of God according to his humanitie although not in the same degree but we are not able to declare the particulars of this estate the which then shall be reuealed vnto vs and therefore we must conclude this matter with that saying of the Apostle 1. Cor. 2. 9. Neyther eye hath seene nor eare hath heard nor the minde of man once conceiued or imagined those ioyes which God hath prepared for them that loue him Yet we haue a typicall description of this happinesse Reuel 21. CHAP. III. Sect. 1. Of the holinesse wherein man was created THus much of that happinesse wherein man was created the which was not absolute but conditionall for it was giuen to man with this condition That he should liue in perfect holinesse conforming himselfe to the will of God in all thinges in the performance whereof if hee did faile at any time he was forthwith to be wholly depriued of the said happy estate for euer Where we are not to imagine that God did deale hardly with man in imposing so straite a condition for he could not possibly haue done otherwise as we will easely confesse if we consider that happinesse is nothing else but the enioying of Gods presence and company into the which it is more impossible
the faithfull for that otherwise they could not be prepared and made fit for the enioying of eternall glory And that in these respects First in that the faithfull are left for a while in crosses troubles sorrow sinne and all manner of misery they haue time giuen vnto them to consider both their owne naturall estate howe wretched they are of themselues and also the excellencie of that glory which is prepared for them in heauen and so see and acknowledge the vnspeakable goodnesse of God who hath freed them from the one and will at the appointed time bring them to the other The which thing cannot be so duelie waied and considered by man when he is in the state eyther of extreeme misery or of absolute glory as it is by the faithfull in this present life the which is a mixt state consisting partly of sinne and misery and partly of holinesse and happinesse partly of life and partly of death so that as a man cannot at any time so well diâ—cerne a thing to be black or crooked as when he layeth it beside that which is white or straight so the faithfull doe more easely and truely conceiue their owne misery and Gods mercy in this life wherein they doe sensibly feele them both then eyther they did before regeneration in which time they knew neither themselues nor God or then they shall doe in the world to come wherein their naturall misery is not felt in their owne bodies and soules as it is in this life but onely remembred and beheld in the reprobate Wherein God dealeth with sinfull man as earthly kings deale sometimes with rebels malefactors whom although they purpose not onely to pardon their offence but also to receiue into fauour and loue and so doe restore them from death to life from shame to honour yet they doe not at the first admit them into the highest degree of their fauour to their secret counsell or to their personall presence Thus did King Dauid deale with Absolon 2. Sam. 14. 22. who after that he was pardoned and receiued into fauour was two yeares in IerusaleÌ„ before that he saw the kings face And thus doe the faithfull after that they are fully iustifyed from the guilt of their sinne they doe not forthwith rush into heauen but remaine heere on earth in the outward court of Gods palace waiting till they may be admitted into the glorious presence of God in heauen For we are not to thinke that there ought to be the same manner of the first creation of man of his regeneration that as in the first so also in the second birth man ought incontinently as soone as he doth existe to be made perfectly happy as if happinesse were a small and light matter which might be lost in one moment of an houre recouered in another And therefore we are to put a difference betwixt the first and the second happinesse of man the first beeing giuen immediately by God whereas the other is gotten although not by the helpe yet by the meanes of man who is in some sort to worke his owne saluation and must be endued in this life with some measure of grace whereby hee may be prepared for the fulnesse of it in the worlde to come the which thing cannot be done vnlesse his saluation be deferred for otherwise there woulde be no triall of his faith and loue yea no vse of hope patience praier and such other spirituall graces for the working whereof God doth defer the happinesse of his elect This the Apostle doth plainely teach vs Rom. 8. 24. 25. 26. saying If the thing hoped for be seene hope is no hope for how can a man hope for that he seeth but if we hope for that we see not then we doe with patience abide for it Likewise our hope being thus deferred the spirit helpeth our infirmities in praying for vs with sighes which cannot be expressed Thus we see how it commeth to passe that hope hath so necessary and great vse in this third estate Now we are to declare the nature of it more particularly by shewing first what it is secondly what relation it hath to faith thirdly what are the vses and commodities which it bringeth lastly what are the signes by the which it may be knowen For the first Renewed hope is an expectation of celestiall glory or of eternall glory in heauen This definition giueth vs to vnderstand that the obiect whereat this holy affection aimeth and looketh is not present but to come and yet not any future thing but that which is good for not onely hope but all other affections and the whole will of man yea euen when they are sanctified and in their purest and holiest estate doe abhorre and eschew all euill whether present or future and doe cleaue onely to that which is good for man And yet not any future good is the obiect of this hope but the chiefest good which indeed is all manner of good and euen happinesse it selfe For so we are to thinke that as faith trusteth in God for happinesse so hope waiteth for it And although both faith and hope sometimes take hold of a particular good as Abraham both trusted and hoped in God for Isaac and as the man sicke of the palsey did for bodily health yet neyther faith nor hope rest in a particular good but onely through it looke at the generall good vsing it as a meanes way token or pledge of the generall good and happinesse Yea further there is this difference that faith and hope doe for the most part apprehende a particular good whether it be a temporall blessing or a spirituall grace doubtingly vnlesse there be a special promise of it as was that which God made to Abraham of Isaac as not being absolutely needfull for their happinesse and therefore not needfull to be graunted by God but they lay holde on happinesse which is the vniuersall good without doubting or any exception whatsoeuer So that by hope we meane hope of eternall glory in the which sense this word is vsed throughout the writings of the Apostles Lastly the obiect of hope is not any terrestriall good or happinesse as was that wherein Adam was created but a celestiall happinesse as it hath beene in parte described heretofore In the second place we are to declare the nature of hope by comparing it with faith with the which it agreeth in these respectes First faith is the cause and as it were the mother of hope for a man cannot hope to come to heauen vnlesse he be first taught by faith the right way and true meanes of saluation Yea he is more then madde who thinketh once to enter into the glorious presence of God in heauen being not first cleansed by faith from the filthinesse of his sinne but whome faith iustifyeth him hope glorifyeth Againe as faith bringeth foorth hope so hope like a louing and gracious childe cherisheth and vpholdeth faith for how coulde any man rely himselfe
holinesse of life and all happinesse The second is the estate of the fall of sinne of death and of all miserie The third is the state of regeneration of righteousnesse of saluation and of eternall glory These three estates we desire to declare out of the word of God which entreateth plentifully of the two latter but more sparingly of the first for that it continued a verie short time Yet we may learne the doctrine of it also out of the scripture especially by these meanes first out of the example of Adam Eua and Christ the which three onely of all mankinde liued in this estate Secondly out of the state of the Angels which agreeth with the state of man in many respectes and therefore we doe often in the two first estates speake of the Angels not of set purpose but as by the way and for the further illustration of the state of man who in his creation agreeth with all the Angels and in his fall with the reprobate sort of them Thirdly we may consider the innocency of man in those thinges which the scripture speaketh of God to whom it often giueth the person of man not polluted with sinne but remaining in his first purity and lastly we may gather what was the state of the first creation by the state of regeneration the which being nothing else but the renewing of the first estate will giue vs great light for the vnderstanding of it Further this is to be marked that by the state of innocency we do not meane those fewe daies onely wherein Adam did continue innocent but also the whole progresse and course of this state as it would haue beene if man had not fallen at all the which supposed continuance of the state of innocencie differeth much from that actuall estate wherein Adam was before his fall for he was not at the first endued with any such actuall perfection of holinesse and happinesse but that he was daily to encrease in both these respectes as God should reueale himselfe more more vnto him Lastly this treatise is diuided into three parts each part into diuers chapters which in the two former partes haue each of them three Sections according to the three diuers states of man the which may be considered in the table following eyther seuerally by the reader going downe in the seuerall columnes or in comparison with the other two in the ouerthwarte lines The first part Ch Section 1. Section 2. Section 3 1 Of the state of innocency and life pag. â— Of the state of sinne and death pag. 5 Of the state of râ—â—generation saâ—â—uation pag. 1â— 2 Of the happines wherein man was created pag. 29 Of his miserable estate since the fall pag. 41 Of the eternall happinesse of maâ— pag. â— 3 Of created holinesse pag. 38 Of the sinfulnesse of man pag. 41 Of renewed hâ—â—linesse pag. â— 4 Of faith in generall and of legall faith pag. 59 Of infidelitie pag. 70 Of euangelicalâ— faith pag â— 5 Of hope pag. 106. Of desperation pag. 108 Of renewed 〈◊〉 hope pag. â— 6 Of the feare of God pag. 122. Of the want of the said feare pag. 126 Of renewed 〈◊〉 pag. â— 7 Of filiall subiection pag. 133. Of the want of filial subiectioÌ„ p. 139 Of filial subiect 〈◊〉 renewed pag. â— 8 Of seruile subiection pag. 160. Of seruâ—le rebellion pag. 163 Of seruile subiecâ—â— renewed pag. â— 9 Of mans subiection to God as to his teacher pag. 171. Of mans rebellion against God his teacher pag. 175 Of mans subieâ—â— to God his teaâ—â— renewed pag ◠〈…〉 subiection of the creature pag. 185 Of mans rebellion against his creator pag. 189 Of mans subiection to his creator renewed pag. 192  〈…〉 〈…〉 Of mans subiectioÌ„ to God as to a husband pag. 195  The second part Section 1 Section 2. Section 3. Of the image of God in man in his pure estate pa. 202 Of mans deformity or vnlikenesse to God pag. 213 Of the renewed image of God in man pag. 215 Of the created holinesse of the minde pag. 217 Of the sinfulnesse of the minde pag. 238 Of a renewed minde pag 248 Of mans conscience in his pure estate pag. 252 Of a corrupt coÌ„science pag 254 Of a renewed coÌ„science certenty of saluation pag. 263 Of the holinesse of mans memorie pag. 270 Of the sinfulnesse of the memorie pag. 274 Of a renewed memory pag. 276 Of the created holinesse of the will pag. 279 Of the sinfulnes of the will pag. â—93 Of the renewed will of man pag. 311 Of the affections specially of loue hatred pag. 318 Of corrupt affections pag. 326 Of renewed loue and hatred pag. 330 Of holy ioy and sorrow pag. 336 Of corrupt ioy sorrow pag. 342 Of renewed ioy and sorrow p. 345 The third part Of the chaunges hapning in the three estates pag. 349 Of the changes of created holinesse pag. 353 Of the naturall decrease of sinfulnesse pag. 358 Of the supernaturall decrease of sinfulnesse pag. 363 Of the particulars in this supernaturall decrease of sinfulnesse pag. 374 Of the naturall supernaturall encrease of sinfulnes pa. 380 Of the decrease of renewed holinesse pag. 388 Of the encrease of renewed holinesse pag 414 Of celestiall holinesse pag 424 OF THE THREEfold state of man The first parte of this treatise wherein is handled the first part of mans holinesse and sinfulnesse to wit his due subiection to God with the contrarie rebellion CHAP. I. Section 1. Of the state of innocency and life FOR the enlarging of Gods glory the which is the ende of the creation of the world it was needful that of the creatures some should be indued with vnderstanding For euen as the strength wisedome and beauty of a man cannot purchase vnto him any commendation or credite vnlesse some others besides himselfe doe marke knowe and acknowledge those excellent parts of nature and industrie in like maner the heauens the ayre the water and the earth although they be decked and replenished with starres birds fishes beasts and many other admirable creatures and doe containe in them infinite matter of Gods glorie yet they could not any iot encrease that glory which God had before the creation vnlesse there were some other creatures able to obserue conceiue declare admire and extoll the power wisedome and goodnesse of God shining in these thinges For this cause God after that he had made the higher and the lower world the one consisting of the heauens the other of the elements he sawe it needfull for the illustration of his glory to create Angels and men to be the inhabitants and as his tenaunts of these glorious palaces yea to behold and confesse the excellency of his workemanshippe in themselues and in the rest of the creatures For the which purpose he gaue vnto them faculties of vnderstanding and speaking with many other which he denied to the rest Thus we see the excellent state of Angels and men beeing made to be witnesses and
downe with a nette to entangle him man flyeth from sathans nett as from a most hurtfull thing in that he resisteth his temptations for a while But he commeth willingly to Gods baite yea not only vncalled but also flatly forbidden eateth of it greedely for he being once caught and entangled changeth his minde and will thinkeing that to be good and holsome which before he knewe to be hurtfull by al meanes to be auoided So that the fall of man came as hath been declared of the freedome or rather of the preuersnesse of his owne will according to the eternall decree purpose of God by the malitious instigation of sathan who hauing before fallen himselfe did vehemently desire the fall of man that for these reasons First for that he had now coÌ„ceaued a vehemeÌ„t desperate hatred of God hauing iustly for his sin cast him out of his presence the which before his fall he enioyed in heauen And for so much as he did easely see that his malice could not reach to God himselfe therfore he thought that the next way was to despite dishonor him in his creatures by defacing maÌ„ who only of al the creaturs in this world was made according to Gods owne image yea further to depriue god of al that glory ship that man should performe vnto him Secondly Sathan desired to effect the fall of man that so he might haue the more company both in his sinne and in his punishment He being thus affected towards Gods glorie and mans saluation ceased not till that by his faire promises and plausible pretenses he brought man out of the true paradise into a fooles paradise making him beleeue that the â—ransgression of Gods commaundement was the onely way for him to become a God and so he perswaded Eua in the forme of a serpent and Adam in the forme of Eua to eate of the forbidden fruite It is doubted how Adam being in the state of innocency and knowledge could be so palpably deceiued as to beleeue such a notorious lie especially seeing the Apostle saith that Adam was not deceiued but Eua. But he meaneth that Eua was first yea more easely and grosly deceiued for as her knowledge was lesse so we must thinke that her infidelitie was greater then was Adams who although he was made to distrust in part the word of God yet he was not nor could be so blinded by Eua as she was by the delusion of the diuell and therefore he sinned more of wilfulnesse then of blindnesse choosing rather to disobey God then to displease Eua by reiecting her importunate request and refusing to take such part as she tooke who being his wife yea his onely companion was no doubt a great pleasure ioy and delight vnto him Thus much of the fall of Adam which is the fall of all mankind For Adam being the father of al men did sustaine the publike person of mankind both in his innocencie and also in his fall in his happinesse and in his misery If it be asked why all mankind fell seeing not all but some of the Angels did fal wee answere that all men were in the very moment of the fall in Adams loynes and therefore did both stande and fall with him but the Angels doe not be get one another being all created immediately by God himselfe and therefore the sin of one Angell doth not take holde of another vnlesse that one by consenting to the sinne deuised by another doe make himselfe sinful as it was in the fal of the Angels wherin one or some few were the chief authors of this conspiracy the rest approued it took part with them as may be gathered by that distinction which is made of them one being made chiefe or head the rest his inferiours Mat. 25. 41. Goe ye into eternall fire prepared for the Diuell and his Angels Sect. 3. Of the state of regeneration and saluation THE third state followeth which is the recouering of the first state of life wherein man was created in the beginning For God in suffering man to fall did not purpose the finall ouerthrow and destruction of so excellent a creature but rather the illustration of his owne vnspeakable mercy and goodnesse towards man in pardoning his sinne and in restoring him to life This state we call the state of saluation for that man in it is not onely indued with life as he was before but also saued and deliuered from eternall death whereunto he fell by his sinne Yet not all mankind is restored to life but onely a fewe that it might appeare both how vnapt man is to do any good how vncapable of saluation he is made by sinne in that he cannot attaine vnto it no not now when as God hath appointed the meanes and the way of it and as it were setting heauen gates wide open doth offer saluation to all men and lastly that the iustice of God might be declared in punishing the reprobate for their sinne And yet the state of mankind is happy in respect of the Angels which fell for none of them are or shal euer be restored to their former state and that for these causes First and chiefly because their fall was so great as that it is impossible that they shoulde recouer their first estate the greatnesse of their fall commeth of that greate measure of knowledge light and grace wherewith they were endued and the which they did tread vnder their feete and despise for if they had fallen onely from some small measure of grace a greater measure would haue recouered them but they hauing alreadie reiected and made of no force so much grace as any meere creature is capable of haue no remedy left for their saluation And as they fell from the highest degree of grace so they fell into the lowest sinke of sinne euen to the highest degree of sinne that can be imagined which is a most desperate deadly cruell fierce contumelious shamelesse open professed wilfull and spitefull hatred against God and all goodnesse yea against all his creatures both good and euill This came of the exceeding great strength of their nature which being once let loose to sinne coulde not stay or rest but in the highest degre of it Like vnto this remedilesse fall of the wicked Angels is that sinne which is in the scripture called the sin against the holy Ghost when as one being endued with a great measure of grace doth fall into this fearefull and desperate hatred of God and of all goodnesse for as hee who falleth from a steepe and high rocke into a deepe pit or gulfe can not possibly escape death whereas one whose fall is lesse may haue hope of life so it is with these wicked Angels whose sinne we may truely call that vnpardonable sinne committed against the holy Ghost Further the sin of the Angels deserued more seuere punishment in that they were better able to resist it seeing the glory of God in heauen therefore
and legall holinesse although not perfect in this life by his spirit Yet because the morall law was giuen for this end to shew man his vnrighteousnesse by commaunding inherent righteousnesse hence it is that by legall righteousnesse is vsually meant proper or inherent righteousnesse and so by legall faith is meant that faith which looketh for hapinesse by inherent righteousnesse the which may more fitlie be called naturall faith because it was ingrauen in the nature of man as the other kinde is supernaturall yet we call it legall faith because perfect inherent righteousnesse is nothing but the perfect keeping of the lawes and commaundementes of God as sinne is defined 1. Ioh. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is the breaking of the law whether it be the morall lawe written Exod. 20. the which was ingrauen in the heart of Adam in his first creation or any other law yea euen of things in nature indifferent inioyned to man by God the transgression wherof is a transgression of the morall lawe for the creature sinneth whensoeuer he disobeyeth the voyce word lawe and commaundement of God whether in a thing in nature indiffereÌ„t or simply vnlawful Thus did Adam sinne and fall away from God by eating the fruite of a certaine tree which he was forbidden to touch So that by this legall faith none can trust in God for eternall happines but onely he who in his owne person fulfilleth the whole law of God and that in deed in word in thought in will and in affection yea in the vniuersall puritie of this nature being free from all curruption of sin The which thing forsomuch as it cannot possibly be performed by any of the sons of Adam all being stained with that originall impurity which cannot by any meanes in the world be shaken off Hence it followeth that this naturall faith cannot haue place in any of them onely the holy Angels which continue in their naturall purity holinesse are endued with it for they trust for happinesse by the meanes of their owne perfect righteousnesse Yet this their happinesse is not so to be attributed to their proper obedience as that it be wholly denied to the grace of God for where the Apostle saith Rom. 4. 4 If saluation bee by works it is not of grace he meaneth the meere fauour of God remitting sinne the which hath place iâ— the other kind of faith yet euen the holy Angels although they be saued by works that is by their owne perfect holines yet their holines coÌ„meth from the grace of God without the which supporting them in all temptations suggested by their own free minds and wils or by the reprobate Angels they coulde not stand Sect. 2. Of infidelitie THus much of faith Nowe we come to the first kinde of rebellion wherby man falleth away from God called infidelitie for that it is both in name and nature cleane contrarie to faith For by it man ceaseth to trust and depend vppon GOD renouncing his patronage and protection as being altogether vnable to bestow any good thing much lesse perfect happinesse vpon his clients and therefore he seeketh for another Lorde and king in whom to trust So that as faith is affiance on Gods promises so this kinde of rebellion may not vnfitlie be called defined defiance or distrust in Gods promises propounding happinesse to the holinesse of the creature and eternall miserie to his disobedience The first example of infidelitie is the diuell with his wicked Angels who not acknowledging God to be the giuer of happinesse did beginne to seeke for it else where in the which consultation he saw that as there was no creature more excellent then himselfe so there was no meanes of attaining happinesse so like as for to relie himselfe vpon himselfe vpon his owne strength power wit policies and inuentions by the which he did perswade himselfe that he should become far more happy then he could be by continuing in that obedience and alleagance which he did owe to God The second example of infidelitie was Adam who was by the deceit and perswasion of Sathan drawen away from trusting in God and on his worde to trust in the â—euill and in that meanes of attaining happinesse which he did shew vnto him In Adam all mankind fell from faith to infidelitie wherein it remaineth all men being bred â—orne brought vp without any affiance in God relying themselues for their happinesse onely on themselues their owne wit learâ—ing beauty strength friendes riches nobilâ—tie yea on sinne Sathan and this present world and no more depending vpon God tâ—en if there were no God For victorie they trust in chariots and horsemen for health in the phisition for life in meate and drinke for riches in their owne industrie or in their parents for glory honor in vvorldly preferments and dignities not once vpon any occasion acknovvledging God or looking vp to heauen This infidelitie or defiance of God commeth of vnbeliefe which is the blindnesse of the minde or the ignorance of man not seeing the euident trueth of Gods promises but beeing perswaded that his worde is altogether voyde of trueth and that his promises are nothing but faire pretences his feareful threatnings nothing but vaine skar-crowes terrifying and fraying none but religious fooles and that the whole course of the worlde is not ordered by his decrees will and prouidence but by nature chaunce fortune and the counsell oâ— man So we reade Ephe. 4. 18. The Gentiles haue their vnderstanding darkned and so are alienated or estraunged from God bâ— the ignoraunce which is in their mindes and 2. Tim. 3. 8. Men of corrupt mindes anâ— reprobate as touching faith Lastly this blindnesse of minde the companion and cause of infidelitie commeth by our naturall corruption from the fall of Adam for wheras once the light of his minde was darkned by the delusion of the Diuell insomuch that he thought euill to be good and the way leading to extreame misery to be the onely meanes of the greatest happinesse it could not be but that his will affections actions and all the faculties both of bodie and soule shoulde be corrupted for that one of them doth followe the disposition of an other so that a corrupt mind bringeth a peruerse will and a sinfull will and inordinate affections doe darken the minde as hath bene alreadie shewed Hereof it followeth that infidelitie doth both separate a man form God and also depriue him of all the partes of holynesse yea insteed thereof filleth all the parts and faculties of a mans soule and body with the corruption of sinne For man renouncing God is wholly separated frome him neither can any longer receiue any blessing from him for euen as a subiect or tennant discliaming his king and Lorde and relying himselfe vpon a newe master euen one who is a deadlie and professed enimy to his first maister doth incontinently depriue himselfe of all those farmes landes houses prefermentes and commodities whatsoeuer the
rams as a sufficient ransome for the sinne of mans soule Mich. 6. 7. so that we finding no succor in this worlde are constrained to fly to the holy Angels and to craue their helpe in this behalfe But what can be hoped for at their hands whose righteousnes be it neuer so greate is no more then they doe owe to God for themselues being bounde to serue him with their whole mind hearte and the whole strength and power of their nature If it be imagined that their death might deliuer vs from death we answere first that no man can finde such fauour in their sight as that they will suffer themselues to be accursed for him from the happy and glorious presence of God which they haue enioyed in heauen euer since the first creation thereof Secondly if that we shoulde suppose such an impossible and inordinate loue in them yet the death of many angels coulde not satisfie Gods iustice for the sinne of mankinde but onely for the sins of some number much lesse performe all those things which are needfull for the effecting of our saluation and therefore euery one may say of him selfe O miserable man that I am whom no creature either in heauen or earth can deliuer from sinne and from the punishment of eternall death due vnto it Seing therfore that no creature can satisfie Gods iustice for the sin of man it remaineth that God shoulde either saue man without takeing any satisfaction for his sinne or else himselfe be this mediator for it hath already bene declared that God hath certainly decreed the saluation of man but both these are impossible for God can no more saue man without satisfaction made to his iustice then he can cease to be iust or to be God Againe it is no lesse impossible for God himselfe to make this satisfaction for first sinne cannot be imputed to the godhead but onely to some nature which is capable of sinne but the diuine nature cannot any way be made or imagined the subiect of sin no more then the fire can be made the subiect of extreame cold secondly if this impossibilitie were supposed that God could some way take the sinne of man vpon himselfe yet he could suffer no punishment for it for his nature is such that it can no way suffer much lesse sustain the punishment of eternall death due vnto our sinne What then can all the wit wisedome pollicie and inuention of man say to this case but onely acknowledge that mankind is in a most wretched miserable case quem ipsa salus seruare non potest whom God himselfe cannot saue But when man is brought to a bay and euen at his wits ende there the wisedome of God doth most appeare and that which seemeth impossible to man is possible with God who as he hath decreed mans saluation so he is able to bring it to passe and that not by taking away his owne iustice and essence but by satisfying and establishing it not by polluting the Godhead with the sin of man but by purging man from sin by the infinite power of the Godhead not by translating sinne from man to God but by making the nature of man able to beare the own burden by ioyning it to the nature of God not impairing his owne iustice but punishing the sinne of man more then it deserued and yet not consuming man in his wrath but declaring the endlesse riches of his mercy in sauing him from death that so all the praise glorie and thankesgiuing of our saluation might redound to God who is the beginner worker and finisâ—â—r yea the very meanes of it and who as he did in the beginning without the helpe or meanes of any creature create man in perfect holinesse and happinesse so againe he himselfe and that by himselfe doth restore him to perfect righteousnesse holinesse and eternall glory But it is needfull that we make a more plaine declaration of this mysticall and wonderfull doctrine especially it being the most happy and ioyfull doctrine which euer sounded in the eares or was at any time vttered by the tongue of man the summe of it is this The onely meanes whereby God coulde restore man to his first estate was that he himselfe should take vnto his diuine nature the nature of man so that he might in that nature take vpon him both the guilt also the punishmeÌ„t of our sin For this cause the sonne of God euen God himself did take vpon him our nature consisting of a body a soule indued with al the naturall powers faculties which are in man yea subiect to all humane infirmities yet without sinne This humane nature was begotten not by maÌ„ but by God it being formed fashioned not by the seed of maÌ„ but by the power of the godhead in the wombe of the virgin Mary who was of the linage of Dauid of part of her substance it being first sanctified by the holy Ghost from the inherent corruption of sinne so this nature being from the first moment of the conception vnited to the godhead in one person called Iesus the Sauiour of the worlde the promised Messias or the annointed or holy one of God and consisting of the diuine and a humane nature was brought foorth into the world in Bethlem in the land of Iury according as the prophets had foretold in the raigne of Augustus Caesar and so liued about 33. yeares till that in the daies of Tiberius Caesar it suffered a shamefull and violent death the which death of this humane nature was more then a sufficient ransome for the sinnes of the whole worlde because it was the death of God tho not of the Godhead and therefore it was of infinite merite and dignity yea it was more then the eternall death of all the men in the world although it had lasted but one moment of time as it continued but three daies For it is and that in the iudgement of any reasonable man a farre lesse matter that all the creatures in the world should die for euer then that God himselfe the creator of all things the Lord of glory and giuer of life yea who is glory and life it selfe should suffer death one minute of an houer So that the humanity of Christ gaue the possibility of suffering death as the diuinitie gaue the sufficiency excellency merite of this ransome or paiment made to God for the debt of man This incomprehensible mysterie of Gods wisedome and eternall counsell may be declared after this manner Suppose that there is in this or that countrey an absolute maiesticall and glorious monarch or king against whome many thousands of his subiectes rebell refusing to performe loyall obedience to his lawes The King seeing this rebellion purposeth so to deale in reuenging it as that not onely his iustice but also and especially his mercy and loue towards his naturall subiectes may appeare and therefore he meaneth to punishe their offence in himselfe by putting to death his owne onely
sonne who is of his owne nature and essence euen bone of his bone flesh of his flesh and bloud of his bloud who is a liuely picture yea a liuing image of his owne person representing after a most plaine manner his stature forme beauty strength complexion behauiour and conditions yea who doth raigne ioyntly and equally with him being partaker of his riches treasures glory maiesty power office and authority This death of this prince being decreed by the king his father it is needfull that for the suffering of the course of the law together with the sentence and punishment of death he should debase him to the condition of a subiect yet retaining the aforesaid prerogatiues So that there is in one person the condition and as it were the nature both of a king of a subiect the one maketh that he may be put to death the other maketh that this death tho it be the death but of one person is more then a sufficient ransom for the offence of ten thousand of his subiectes as the people of Israell doe confesse 2. Sam. 21. 17. That it were much better that ten thousand of themselues should perish then that King Dauid whome they call the light that is all the glory of Israell shoulde be in danger of death In like manner there was no way whereby God the glorious monarch of heauen and earth could preserue both his owne iustice and man but that he should giue his owne onely naturall and eternall sonne the brightnesse of his glory the expresse forme and charecter of his Godhead beeing partaker of his owne essence glory maiestie power authority wisedome iustice mercy and in breife of his whole diuine nature to be a ransome for the sinne of man For the which purpose it was needful that he should to his kingly and diuine estate take vnto himselfe the base condition of a subiect and creature and in that condition submit himselfe to the law of God and to the sentence of death pronounced by God the father as by a most iust seuere and righteous iudge By faith in this death of the sonne of God saluation is brought to mankind For it freeth the beleeuer from all manner of guilt of sin whether original or actual whether past present or to come And further as this mediator doth redeeme vs from death and indue vs with perfect righteousnesse by his death so by the vertue of the holy spirit proceeding from his diuine nature the beleeuer is endued although not at the first with perfect holinesse and preserued for euer from falling from this estate Thus wee haue summarily declared the doctrine of fayth as it hath beene published to the worlde by the ministery of the Apostles whose doctrine we doe hartely embrace and openly confesse professing that there is no other name meanes nor mediatour in heauen or earth which can giue saluation then Iesus the sonne of Mary Now that we see what is the obiect of this iustifying fayth we are in the next place to gather out of this doctrine the difference betwixt legall and euangelicall fayth betwixt that fayth wherewith Adam was indued in the state of innocencie that which hath place in this state of regeneration Both kindes are affiance in god for happinesse to be had by the meanes of perfect holynesse but the first kynde looketh directly on the godheade without any mediation the second beholdeth the godheade through the humanitie of Christ as through a vaile or couering for man being now polluted with sinne dare not looke on god without a mediatour as he did before the fall Secondly euangelicall fayth coÌ„teineth in it forgiuenes of sin which was not in the first estate Thirdly the righteousnesse whereby legall fayth trusteth for happinesse is naturall to man inherent in the person of man and his owne but the righteousnesse of the other kynde is borrowed from an other The first kinde maketh man trust in himselfe but the secoÌ„d maketh him to renounce him selfe and to fly to Christ for righteousnesse The first kinde relyeth it selfe on the equity and iustice of god the which rewardeth the righteousnesse of the creature with life But the other flyeth to his loue and mercy in Christ the which pardoneth and saueth a sinner Rom. 4. 5. Legall fayth cannot of it selfe iustify a man it being but one part of mans holynesse called by the diuines Sanctitas Fiduciae that is the holynesse of the affectioÌ„ of trust or coÌ„fideÌ„ce or a holy confidence besides the which there is required for perfect holynesse the holynesse of hope of loue of feare of reuerence and of all the affections yea the holynesse of the will and of the mynde and to be shorte the holynesse of the wholle nature and of all the actions of man so that if we should suppose that Adam did euen in the very moment of sinning and also after he had transgressed gods commaundement still retaine this part of his holinesse to wit affiance in god yet we coulde not thinke that he did continue in the state of life which is lost by one sinne but not kept by one part of holynesse But it is farre otherwise with this euangelical fayth the which although in the owne nature it be but the holynesse of one affection namelie of confidence or affiance as legall fayth is yet it bringeth with it perfect righteousnesse or iustice making the righteousnes of Christes death to belong to the beleeuer In the which respect it is called iustifying fayth not that â—his fayth can be without some measure of â—he other parts of holynesse or giue the possession of eternall glory without perfect â—olynesse but that in the matter of our iuâ—â—ification onely faith hath force in so much â—hat he who beleeueth in the last moment â—f his life as the theefe on the crosse did Luc. â—3 42. hauing neither time to doe any one â—ood worke nor yet strength to speake one â—ood worde or yet almost to thinke a good â—ought is as surely and as fully purged â—â—om all his sinnes as he who hath liued a â—ousand yeares in the greatest measure fayth godlynesse zeale loue patience soâ—ietie chastitie humilitie and of all other â—â—rituall graces whereunto any man can atâ—â—ne in this life For inherent holynesse comâ—only called sanctification be it neuer so â—at is imperfect and therefore as little auailable for our iustification as if it were none at all For imperfect holines doth no more iustify then no holinesse doth neither is there any other account made of it before the iudgment seat of God in the matter of our iustification howsoeuer there be necessary vse of sanctification for saluation as we are hereafter to consider And yet although this one part of mans holynesse doe serue for our iustification we are not thereof to gather that we are saued by it as a parte of inherent holynesse for faith doth not iustifie vs as it is a parte of holynesse but because this affection hath by the
wholly on God for happinesse if as there is nothing but misery to be seene in this world so there were no good to be hoped for hereafter Where this question may be mooued whether that faith cannot possibly be without hope as if a man should trust in God without regarde had to any rewarde yea tho he knewe neyther of heauen or hell To this we answere that seeing God hath so plainely reuealed his will as touching eternall glory prepared for the faithfull we are not to thinke that he hath faith who is destitute of hope as appeareth 1. Cor. 15. 1. 2. yet if we doe generally consider the nature of these graces we shall finde that if God had reuealed nothing of the life to come a man might haue beleeued not onely without hope but euen against hope seeing no likelihood of obtayning any good as it is saide of Abraham Rom. 4. 18. Against all hope to beleeue in hope In the which wordes we see that Abraham beleeued with hope and against hope That is that he had a generall and confused hope whereby he certainely looked for the accomplishmente of Gods promise although he sawe no particular meanes or manner howe it should be accomplished In like manner faith beeing affiance in GOD for happinesse doth necessarilie imply happinesse eyther present or to come and therefore when it seeth no present happinesse it incontinently bringeth foorth hope to waite for it in time to come yet it is not needefull that this happinesse should be particularly determined and defined what when where and how it is to be hoped for For if it had pleased God to haue appointed it so it had bene sufficient for man liuing in this miserable state to hope that God woulde make him happie although no particular circumstances of his happines had bene set downe But now our hope is not confused for we know when where and in what manner we shall be happy as hath bene heretofore declared So that here we see how fayth and hope doe differ fayth looking at happinesse in generall without minding the particulars of it But our hope teacheth vs to looke for one certaine happinesse which is the inioying of the glorious presence of God of Christ and of the holy Angels in heauen where before many ages passe ouer all the electe shall meete Now we come to the commodities which the faythfull reape by hope and that especially in these respectes First it strengtheneth them against all crosses miseries and euils whatsoeuer may befall them in this life whereby their fayth might be shaken and they ouercome and euen swallowed vp of griefe sorrow shame impatiencie and distrust against all which they are comforted and vpheld by calling to minde that vnspeakable happinesse which abydeth them in heauen euen as the Husbandman indureth all manner of toile in hope of haruest and as the Mariner is not dismayed with any tempest when he seeth his harbour and hauen to be neare at hand In regard whereof the Apostle calleth hope the helmet of a Christian whereby his heade euen his fayth is armed against all assaultes Secondlie hope serueth to preserue and increase in vs all the other partes of sanctification it maketh the faithfull man contemne all the vaine delightes and pleasures of this world all which are not a shadow of that ioy whereof he shall be made partaker It maketh him clense himselfe from all sin that he may enter into Gods presence sit at the heauenly banket in his wedding garment Thus we reade Ioh. 3. 2. 3. When Christ appeareth we know that we shalbe made like to him in glorie and therefore every one who hath this hope purifieth himselfe that he maie be holy euen as he is holy Lastly these vses of hope may be vnto vs true and infallible signes whereby we may try and examine our selues whether this grace be effectually wrought in our hartes or no. For if we be as most men are dismaied vtterlie and euen cleane out of hart when as any worldly euill as pouertie contempt shame slander reproch sicknesse losse of goodes of friendes or any other such crosse doth befall vs it is euident that we haue not this helmet of hope by vertue whereof the godlie doe not onely not despaire but so much the more reioyce in their greatest miseries whereas the vnbeleeuers are stricken dead with the least crosse that doth befall them Againe if we finde in due examination that our minde affections and desires are set wholly or chiefly vpon the pleasures and profites the riches and dignities of this world and that we haue small careof our estate in the worlde to come little or no delighte in spirituall exercises in reading meditating and heareing Gods word in praying to God and in performing the actions which tend to godlynesse let vs not deceaue our selues for we are as yet without hope of eternall saluation yea whosoeuer he be that being thus affected saieth with himselfe or to others that he hopeth to be saued as well as others the which is the common opinion and saying of carnall men his hope is nothing but a vaine presumption the which will not be anie way profitable vnto him CHAP. VI. Sect. 1. Of the feare of God NOw we are to proceed in declaring the subiection which man being in the state of innocencie did owe to God as to his king and liege-Lord who may of right require at the hands of his subiect and seruant as trust and hope so also feare Ios. 4. 14. 2. Kings 8. 40. But it may seeme that fayth feare cannot agree together For how can man both feare to receiue euill at the handes of God and also by faith trust for happines which is all manner of good For answere hereof we are to consider that the feare of mans first estate was not such a slauish feare as rebels and malefactors beare toward seuere and righteous magistrates or slothfull and carelesse seruantes to their masters but that feare wherewith loyal subiectes are affected toward their naturall kings and dutifull children toward their louing parents whome they feare not in regard of any deserued punishment for there is no offence commited but because First of the power and authority which they haue ouer them Secondly in regard of their maiestie compared with their owne meane condition Thirdly in regard of the infirmity of their owne nature whereby they may fall into some offence and so displease and dishonor them and shewe themselues vnthankfull for so many benefits receaued For the first it is agreeable both to the word of God and euen to reason it selfe and to the nature of man to feare all those who haue authoritie ouer them Thus the subiect ought to feare the magistrate Rom. 13. 7. the seruant the master Eph. 6. 5. the sonne his father the wife her husband and thus man is commaunded to feare God Leu. 19 4. the which cōmaundement is a part of the
day and stood before the Lord and thus Adam is called Luke 3. 38 The sonne of Seth the sonne of Adam the sonne of GOD. This fatherhoode is the cheife and as we may say the father of all other kinds of fatherhoode Hence it is that Christ forbiddeth vs Math. 23. 9 To call any our father here on earth because we haue one father in heauen whome we must all acknowledge to be our first cheifest highest and best father And therefore looke what dueties anie sonne oweth to any terrestriall father the same ought man to performe much more to God his heauenly father as namely First that he reuerence him secondly that he imitate him and thirdly that he seeke vnto him for those thinges whereof he standeth in neede For the first to reuerence is In an ingenuous kynde of awe to giue honour as to one who is euerie way our better and superiour as the father doth excell the son in wisdome strength of bodie in age authoritie and in all other respectes This dutie God requireth Mal. 1. 6. saying by the prophet The sonne doth vse to honour his father and therefore if I be a father where is my honour Yea in truth we may well thinke that this affection of reuerence is too meane to be giuen to God whose authoritie ouer man is so greate that it requireth rather a iust feare then this modest awe as his incomparable excellencie doth deserue rather glorie then honour The second duty due to God in regarde of this fatherhoode is Imitation the which fathers doe and that iustly require of their children whome they doe not suffer to vse the fashions and behauiour of straungers but rather do conforme them to their owne conditions manners and gestures Yea children for the most part doe performe this duty of their owne accord for they being of the same constitution of bodie and disposition of minde whereof their fathers are and hauing beene continually brought vp in beholding their manner of life cannot so degenerate but that they will more or lesse tread in the steppes of their fathers Ioh. 8. 39. If ye were Abrahams children ye would doe the workes of Abraham In like manner man in this his first state did wholly fix his eyes on God as on the only perfect patterne of holynesse making his actions presidents and examples for imitation so farre forth as they might be followed by him the which caution is necessariy to be added for it were not holinesse but presumption greate impiety either for man or Angell to take vpon him to imitate God in the actions of omnipotencie and in such other respectes which are not agreeable to the condition of any creature otherwise man may ought to imitate God as Christ teacheth vs Math. 5. 45. saying Do good to them who do euill to you that so you may be or may appeare to be the sonnes of your father in heauen who suffereth the sunne to shine and the raine to fall vpon the iust and vniust be ye therefore perfect as your heauenly father is perfect The third and last dutie belonging to this heade is supplication for thinges needfull for as children in all their wantes and necessities haue straightway recourse to their parents in assured confidence of hauing their wants supplied by meanes of that tender affection which parents beare to their children so ought man vpon euerie occasion to seeke by humble praier for helpe at the handes of his heauenly father whose loue farre exceedeth the affection of any earthly father or mother to their children This Christ himselfe who in all his doctrines which he deliuereth hath recourse to the first creation of man teacheth vs Math. 7. 9. What man is there among you which if his sonne aske him bread will giue him a stone If ye then which are euill can giue to your children good giftes how much more shall your heauenly father giue good things to them that aske To this agreeth the practise of Christ who in that forme of prayer which he propounded to his disciples taught them to pray to GOD not as to their master Lord or King but as to a louing father Math. 6. 9. Praie after this manner Our father which art in heauen Lastly if it be here obiected that there could not be any vse of this duety in the state of perfect happinesse wherein nothing was wanting and therefore nothing could be asked we answere that mans happinesse although it were perfect Yet it might haue bene greater that he had not so many blessings but that he might by praier haue obtained moe at the hands of God Sect. 2. Of the want of filiall subiection It hath bene declared that of all earthly creatures man onely was created the sonne of God because he onely was endued with the image and likenesse of God the heauenly father in perfect holinesse and happinesse the which whenas he did loose by his disobedience he did together loose the name title and prerogatiue of being the sonne of God Yea withall he lost all abilitie of performing any dutie to God which the sonne oweth to his father being nowe affected to God not as a dutifull sonne but as an vngratious stubborne and lewd runnagate who hath openly forsaken and disclaimed his father For that we may insist in those duties which are named in the former section he is so far from yeelding due honour and reuerence to him that he doth euery way dishonor him he standeth in no awe neither maketh he any reuerent account of the presence of God yea farre lesse then of the presence of any sinfull man like to himselfe in whose sight he woulde be ashamed to commit any hainous sinne or to speake any filthie worde without vsing some preface of reuerence vnto him whereas the consideration of Gods presence and of the reuerence due therevnto cannot either restraine him from sinne or anie thing abash him in committing it Further whereas the sonne shoulde honour his father by yeelding humble attention and carefull obedience to his sayings and commaundements man doth in this respect so notoriously dishonor God that it is a shame to speake howe base and vile account he maketh of Gods word how he doth continually without any remorse of conscience or shame of face breake euerie one of his commaundementes But we will not stand in amplifying the irreuerent behauiour of man towards God As touching the second duty which is imitation of God we knowe that the heauens are not so farre distant from the earth or the east from the west as the waies of man are from the waies of God Yea as Christ telleth the Iewes plainely Ioh. 8. 41. man hath chaunged his father and therefore he doth the workes of his newe father the deuill his lustes raigne in man he is a liar and the father of liars He fell away from God and this his damnable rebellion man did imitate and so continueth following his example motions and
be taught and nurtured by him This Salomon teacheth vs in the booke of the prouerbes wherein he doth at large describe the foole refusing to heare the voyce of wisdome criing openly in the streetes that is the carnall man reiecting the knowledge of God and all godlinesse which onely is true wisedome Pro. 1. 20. But man will alleadge in his owne defence that there is good cause why he shoulde refuse to haue God to be his teacher seing that if he being nowe defiled with sinne shoulde come into the presence of God it coulde not be but that he should be consumed euen as pouder flax straw or any such matter when it meeteth with fire To this we answere that this feare of man is iust and not without cause it being impossible that he should come before God being as he is polluted with sinne and not be incontinentlie destroyed yet that this is no sufficient defence of this rebellion for so much as God that he might make the wicked more in excusable and more fitly saue his elect hath in greate mercie appointed that man being now sinfull shoulde be instructed in the knowledge of God by the ministerie of sinful men like vnto himselfe in all respectes of whose presence he need not be affraid and yet such men as are furnished by God with sufficient giftes for the performance of this worke For although there be in the men themselues much ignorance many infirmities yea oftentimes great corruption of sinne yet their ministery is by the blessing and worke of God straungly powreful and mighty in bringing men from ignorance and sinne to the knowledge and obedience of God that which they teach being the true and certaine word of the eternall God the heauenly Manna and foode of mans soules howsoeuer it be set before men in base and earthen vessels to wit in weake men consisting of flesh and bloud as the hearers themselues doe But how doe men receiue this ministery of man are they not so thankefull to God for this mercy that howsoeuer they did before altogether abhorre from learning the worde of God for feare of being destroyed by him yet they are now so desirous of knowledge so carefull to prouide themselues of able and sufficient teachers so diligent in resorting to the places of Gods worship so attentiue in hearing the worde preached and so carefull to practise it in their liues as that nothing more can be required of them nay are they not as vntoward vngratious as they were before Yes truely yea they are further off from learning then they were they did before feare to be taught by God himselfe now they disdaine to be taught by men whome they thinke no better then themselues if God were their teacher they could take no exception against him but onely of their owne sinne But now they finde a hundred faultes with their teachers sometimes they say that they haue no learning no knowledge in the artes or in the tongues they are not cunning in the antient fathers they want eloquence vtterance fit wordes to expresse their meaning sometimes they finde faultes in their liues for if they see them eate and drinke mary wiues prouide for their children build houses or purchase liuing and keepe company they call them epicures drunkardes and worldlings if they abstain from these things they say they haue no good nature want manners This naturall state of man we haue most liuelely pictured out vnto vs in the people of the Iewes who hauing God not onely for their king father and master but also for their doctor or teacher did desire that God would not speake immediately to them appearing in his glory and maiesty as he had done because that it was impossible for any man to heare the voyce of God and liue but rather would vse the ministery and mediation of Moses for the declaration of his will to them But when they had this their request graunted how they did submit themselues to this ministery of man Stephen telleth them to their faces Act. 7. 15. saying Ye stifnecked and of vncircumcised harts and eares ye haue alwaies rebelled against the holy Ghost as your fathers did so do you which of the Prophets haue not your fathers persecuted and slaine whereunto Christ giueth witnesse Mat. 21. 33. with all the Prophets of whome there is not one from Moses who was their first Prophet to Christ who was the last for in him all prophecies were fulfilled who doth not complaine that they doe continually stretch out their handes and voyces to a rebellious and gainsaying people Rom. 10. 22. Yea they reiected the ministery both of Iohn Baptist and of Christ himselfe saying of Iohn who liued an austere life that he was possessed of a diuell and of Christ who to make them inexcusable vsed their owne fashions as farre as might be done without sinne that he was a glutton a drinker of wine and a companion of publicans and sinners Thus are all vnregenerate men disposed For howsoeuer for a shew of religion and to auoyde the reproach of men and the punishment of lawes they doe goe to the Church to heare sermons yet they take no delight in hearing vnlesse it be in the eloquence of the preacher and tho their bodies be present yet their mindes are about some worldly pleasure or profit Yea it goeth in at one eare and out at another For when they come home they neuer take account of themselues their wiues children or seruantes what they haue learned but falling to their ordinarie talke of worldly matters or going about some buisinesse which they haue in hande neuer once thinke on the worde of God but forget it for euer as if they neuer heard of any such matter and so they are alwaies in learning and yet they doe neuer learne or come to the knowledge of the trueth 2. Tim. 3. 7. They doe not delight in reading the scriptures and other bookes which might helpe them forward in learning religion but if they can get a booke of stories or of some pleasant conceites finely penned there is their delight By what maruaile is it that men do not learne Gods word when as they doe not beleeue it for although they be content to say as other men say and to beleeue as the Church beleeueth Yet they say in their heartes there is no God Psal. 14 no heauen or hell let vs eate and drinke for after death there is no pleasure Neyther is it any great marueile that the vnregenerate man doth not beleeue the worde of God seeing he is so dull blockish that he cannot conceiue it 1. Cor. 2. 14. The naturall man perceiueth not the thinges of God neither can he because they are spiritually discerned whereof more heereafter Hence it commeth that it is so harde a matter to bring men to any true knowledge of GOD Heb. 5. 11. These spirituall mysteries are hard to be vttered because ye are dull of
power of God Againe some man may obiect if all thinges be infinite in God and finite in the creature there can be no proportion or similitude betwixt them We answerâ— that there may be tho no proportion yeâ— similitude betwixt an infinite and a finitâ— thing as for example one drop of water iâ— like to the great Ocean both being of thâ— same matter and of the same forme both being water and rounde Againe to take our first similitude the body of the sunne may be said to be of an infinite greatnesse although no creature be simplie infinite for philosophers doe teach that it is far greater then the whole earth and yet a man may see the likenesse image of it in a little dishfull of water Lastlie not all the attributes of God but onely some of them can be giuen to the creature for no creature is eternall infinite or existing of it selfe In the which respect we call this resemblance which the creature hath to God rather a likenesse then an image for we know that an image is like to the thing it selfe in euery respect as the image of a man seemeth to be a man the image of the sunne or moone in the water seemeth to be the sunne or moone it selfe But no creature seemeth to be God because it is vnlike to God in moe respects then it is like for a beast may be like a man in many respects as is an Ape yet we doe not say that it is the image of man because the vnlikenesse and difference is greater then the likenesse But to applie these thinges to the matter in hand It will be here said why then doth the scripture say that man was created according to the image of God we answere that the holy Ghost in enditing the scripture hath more regard to our capacitie then to the exact proprietie of speache and therefore calleth the likenesse of man to God by the name of Gods image that he might distinguish it as being farre greater from the likenesse which other creatures haue to God For as a man speaking of beastes may say that a horse or any other beast is like to a man because it hath a heade eyes mouth breast and bellie as a man hath but when he commeth to the Ape or to the Satyre there he findeth so great likenesse that he sticketh not to call it though vnproperly the verie image and picture of a man So the scripture sayeth that euerie thinge hath some likenesse to God For the starres are glorious the heauens are simple the fire is pure the ayer is subtill the thunder is fearefull the winde is mighty the raine is good the rockes and many other things in a manner eternall the birdes of the aire and the beastes of the field are carefull to preserue those which they bring into the worlde and are louing and pittifull towards them as God is affected towardes all his creatures and therefore euerie creature hath alikenes to God Whereof it commeth that God doth often in the scripture compare himselfe euen to his senslesse and brutish creatures as may be seene Esa. 5. 29. Hosea 5. 14. yea we read Gen. 1. 31. That God looking on his creatures saide That they were all good Whereof it followeth that they are all like to God who is goodnesse it selfe and is saide to be onely good Math. 19. 17. But when as the holie ghost in the scripture commeth to speake of a man being endued with reason vnderstanding knowledge wisdome and memory with iustice equitie courage temperance chastity loue pitty and all manner of holynesse with a beautifull proportion of body and excellent giftes of the minde yea with lordshippe and dominion ouer all these earthly creatures he sayeth of him that he is the very image of God as if he were a finite and a created God And yet he doth not meane that man is either a God or the image of God for there can be no image of God eyther found in any creature or imagined by the minde of any man or Angell onely Christ the eternall and essentiall sonne of God is the expresse character and engrauen forme of the father being so much more his image then any man or Angell is as a naturall sonne begotten of the body of his father being of the same substance flesh bloud bone stature colour and conditions with his father is more his image then is an ape horse or any other beast Thus we see that the image of God in man is that greate similitude which he hath to God whome he doth resemble not onely in one or in a fewe respectes as other creatures doe but in many yet not in all In this sense God after that he had made all other creatures saith Gen. 1. 26. Let vs make man in our owne image according to our owne similitude Where we see that the image and similitude of God are all one both signifying the difference of excellencie which is betwixt man and other creatures there named In like manner if we compare man with the Angels we shall finde that as he doth farre exceede the other creatures so the Angels doe farre exceede him in bearing the image of God For they are indued with a greater measure of vnderstanding knowledge wisedome strength purity holinesse and of all goodnesse then any man is capable of and so they approach nearer to the nature of God and are liker to God then man is Againe of men they who haue a greater measure of the aforesaid attributes haue more of the image of God as the magistrate who hath greater power and authoritie then priuate men therefore are in the scripture called Gods the man who hath greater strength then the woman and therefore is said to be the image of God whereas the woman is made the image of the man 1. Cor. 11. 7. and so the rich noble learned wise aged man in respect of him who hath a smaller measure of these giftes may be called the image of God So that if we goe from the basest worme creeping on the earth to the most glorious Angell in heauen as each one is more excellent then other so it is liker to God yet the scripture vouchsafeth this title of Gods image to none saue onely to man and Angels This is the generall acception and in this sense the image of God is also vsually taken by diuines writing of mans holinesse Thirdly it may be vsed yet more specially to signifie not all the holinesse of man but onely that part of it whereby he resembleth God more notably then in the other for as touching all those partes of mans holinesse which haue beene declared in the first part of this treatise they cannot be properly said to be any part of the image of God because there is no such thing in God he being ouer all and therefore ackngwledging no manner of subiection to any neither any duety of subiection as affiance hope feare
reuerence imitation inuocation seruice worship thankes or any other of that kinde But if we speake of mans vnderstanding knowledge wisedome loue hatred or any other of the faculties of his minde or will we may call these very fitly the image of God because man doth in these pointes resemble God in whome the like thinges are founde Yet the scripture those learned men which follow the phrase of the scripture doe not speake improperly in calling the whole holinesse of man by this name seeing that holinesse in generall is gods image who is perfectly holy and therefore he that looseth the first part of his holinesse namely the due subiection of man to God or is wanting in the performance of any duety belonging vnto it as the wicked Angels rebelling against God and yet keeping a great part of their conformitie to God in knowledge and wisedome strength and many other respectes haue done he is vnlike to God who is not perfectly holy hath lost the image of god So that to conclude we are in this seconde parte to entreate of the image of God in this third sense it signifying the second part of mans holinesse wherein he doth more specially resemble God and which for the excellency of it hath the name of the whole giuen vnto it But because the image of God is vsually taken more generally therefore we will call this second part of mans holinesse the likenesse similitude or conformitie of man to God the which is the right and orderly disposition of those faculties of mans soule wherein he doth resemble God to wit of his minde and will whereof hereafter in particular Sect. 2. Of mans deformity or vnlikenesse to God AS God created man so like vnto himselfe in perfect happinesse and holinesse that he might in some sorte be said to beare about with him the image of the great and glorious God of heauen so man by his fall lost that pretious iewell which was vnto him as a chaine of golde about his necke yea as it is called Psal. 8. 6. A crowne of honour and glory And so became miserable and vnholie as vnlike to God as darknesse to light and hell to heauen And yet the image of God is not so cleane abolished but that there are some reliques of it to be seene in man for looke in how many respectes eyther of happinesse or holinesse man since his fall doth excell the rest of the creatures so much of the image of God doth remaine in him As for example one part of mans happinesse was the outward dignity of his bodie the vse of Gods creatures in the which respectes man hath euen in this his corrupt estate euident reliques of Gods image Likewise for the other part of Gods image there remaineth in the minde of man some small knowledge of God of good euill the which if it were perfect were the holinesse of the minde Yet these reliques doe not make that any one part of Gods image doth remaine the which is wholly defaced although not vtterly abolished It may now be compared to a fayre picture of some beautifull mā whereof euery part is blemished stained and mangled Yet not so but that the proportion of it may be discerned and each part distinguished from other or as it is commonly to the ruines of some stately pallace or lastly to a dead childe wherein although we may discerne the likenesse and image of the Father yet it is but a vile lothsom rotten carcasse Therefore these reliques do not make man to be eyther happie or holy in part only they serue for these vses First to be monuments of the great bounty and goodnes of God shewed to man in creating him after his owne likenesse Secondly to be as meanes whereby God might worke the saluation of his elect and suffer the reprobate who by this meanes become inexcusable to work their own eternal damnation Thus we see the general deformity of man consisting in wretchednes and sinfulnes the particulars whereof we are not here to declare because the former part hath shewed both the wretchednesse of man and the first part of his sinfulnesse onlie we are here to entreate of that speciall deformitie of man wherby some partes of his holinesse are defaced namely those wherein he did so resēble God as that he might haue bene said to haue thē in cōmon with God as are the minde memorie will manie of the affections and in briefe the chiefe faculties of the soule of man all which are strangelie corrupted whollie peruerted from that good holie and orderly disposition wherein they were created Sect. 3. Of the renewed Image of God in man AS the fall of man defaced the Image of God in man so the grace of God doth wholly restore the same both in happinesse and also in holinesse as hath beene declared in parte alreadie onlie there remaineth that part of renewed holinesse to be handled which may most properlie be called the image of God consisting in the renouation of the reasonable minde and will euen the faculties of mans soule not that God hath a soule or any such faculties of a soule as man hath but only it hath pleased him to resemble his incomprehensible essence to our nature for our capacitie for the faculties of a reasonable soule being in due order doe greatly resemble the nature of God which is reasonable or rather reason it selfe And therefore although in truth not like to any created nature yet liker to reasonable creatures then to any other Yet we haue rather chosen to call it the conformitie of man to God because the image of God is vsually taken more generally sometimes for the wholle coniunction of man with God both outward in happinesse and spirituall in holinesse And sometime only for one part of it namely for renewed holynesse Col. 3. 10 and for renewed happinesse 2. Cor 3. 18. But the image of God is taken more specially for the speciall coniunction of man to God in holinesse especially in the writings of the Apostles who doe not speake so much of the renouation of mans happinesse because that is not present but to come in the world to come as of his holinesse the renouation whereof the faithfull are to labour for in this life leauing their happinesse to the time appointed by God CHAP. II. Sect. 1. Of the created holinesse of the minde Among the faculties of mās soule the first and chiefe place is giuen to the mind or vnderstanding parte it being the first both in nature and also in dignity for it is the beginning and fountaine from the which the other faculties yea all the motions and actions of the whole man do flow and is of so greate dignitie that by reason of it man doth not only farre excell all other visible creatures without comparison but also approacheth very near to the excellencie of the Angels and doth in some sort resemble the all-knowing essence of God This
did Sathan know verie well that man was like to God in nothing so much as in his vnderstanding therefore he perswaded Eua to eate of the forbidden fruite by promising that by that meanes shee should attaine to a greater measure of knowledge and so consequentlie greater likenesse to God then she had For so he saith Gen. 3. 5. God knoweth that when ye shall eate of this fruite your eyes shalbe opened and ye shalbe as gods knowing good and euil But to leaue the dignitie of the minde to them who take in hand the naturall description of man we are here to consider the spirituall state of it in respect of God to wit the holinesse of it That the minde was created holy no man can denie but he who sticketh not to reproch his maker as hauing erred in the most excellent part of his worke and therefore it is more needfull that we declare the particulars of this holinesse First what it is or wherein it consisteth secondly the seuerall partes of it for the first The holinesse of the minde consisteth in the perfect knowledge of God and so it may be briefely defined Where we saye perfect we meane that perfection measure of knowledge whereof the nature of man is capable for there is a more perfect and excellent knowledge in the Angels then can be in any man Againe there is more perfect knowledge of God in God then in any Angell For God is knowen perfectly and essentially to himselfe only These transcendent kindes of knowledge which are without the compasse of humaine nature are not required at the handes of man and therefore he wanteth them without sinne Againe we doe not meane by perfection the highest degree or the greatest measure of knowledge which may be attained vnto by man for in this innocent estate one man may want that great measure of knowledge which an other man hath and yet want no part or iot of the holinesse of his minde onely by perfection we meane that knowledge wherein there is no parte wanting which is any way needfull for the holy and happie estate of man that is whenas a man knoweth all those duties which he oweth to God and whatsoeuer thing belongeth necessarilie to his owne good estate The second worde of the definition is knowledge whereby we meane both actuall and potentiall knowledge Actuall knowledge is that which is already really in the minde Potentiall knowledge is that vertue or facultie which conceaueth thinges offered to the minde by any meanes The first is to haue knowledge or the habite of knowledge the second is to be able to gette that knowledge which as yet is wanting of these two heereafter in particular Lastly by the knowledge of God we meane all manner of knowledge whereof although there be diuerse kindes as there are many thinges in the worlde besides God to be knowen yet the holines of the minde consisteth in this that it knoweth all thinges in God and nothing any otherwise then as it commeth from God and hath relation to him For God is all things in all and all thinges do exist in God and therefore euerie thing may be knowen in God and God knowen yea seene and felte in euerie thing euen in the least and basest creature The wicked Angels are in this their corrupt estate endued with a great measure of knowledge but this their knowledge is voide of all holynesse because it hath no relation to God and his glory for this onely is to be accounted the holinesse of the minde not barely to knowe the natures properties and differences of thinges but to see and acknowledge the wisdome power goodnesse and glorie of God in them For holinesse hath relation to God onely it seeth God through the meanest thinges and doth not rest in any thing till it come to God Yet we are not to thinke that the minde of man is in this his innocencie a confused chaos or heape of knowledge for God the maker of man is not the author of confusion And therefore we are to distinguish this knowledge into the seuerall kindes and partes of it whereof the first and cheife is the knowledge of God that is of the proper nature attributes and actions of God the second is the knowledge of the creatures The first kind may be called diuine be cause it tendeth directly and immediatelie to God himselfe Where we doe not meane that man could possiblie comprehend within the narrow compasse of his shallow braine the infinite and vnsearchable essence of God the which thing the Angels cannot doe Yet we are not to doubt but that he did thinke aright without any errour of the nature of God And no maruaill seing he did see God face to face as the scripture speaketh that is was daily conuersant in the presence and company of God as the Angels in heauen are although not in the same measure from this knowledge as from a fountaine springeth the knowledge of the creatures commonlie called humaine knowledge because all the creatures belonging to man and seruing for his vse are knowen for his good onely For as a man may easely see all thinges being there where the sunne shineth clearely so man liuing in Gods presence coulde not haue the nature of any creature hid from his sight From both these kindes of knowledge came the knowledge of euill for Rectum est index sui et obliqui a streight rule or line sheweth the crokednesse of any thing and so all trueth good and right shining in God and in his creatures did shewe to man what was false wrong hurtfull vnlawfull or any way euill for although Sathan did promise to man a greater measure of the knowledge of good and euill then he had Gen. 3. 5. as if his knowledge had bene imperfect in that behalfe yet he knewe what was euill better before his fall then afterwarde although by his fall he gottâ— the sense and experience of euill which he wanted before Thus much in general of mans knowledge the which is nowe to be considered more particularlie in the two kindes of it Potentiall and Actuall Potentiall knowledge is the aptnesse and abilitie of the minde to conceaue and comprehende whatsoeuer it shoulde please God to reueale Here iâ— may be asked by what meanes man in his innocent estate did attaine to knowledge We answere that Adam the first man was created in perfection as of body and soule so also of actuall knowledge not gotten by sense experience obseruation and by his owne industrie and yet it was afterwarde to be encreased by these meanes but engrauen in his minde by the finger of God and inspired by God together with his mind But his children were not to come so lightly to knowledge to whom he could not propagate his actuall knowledge but onely his potentiall for they were to be borne as in weakenesse of bodie so with mindes voide of all actuall knowledge not hauing the formes similitudes and vniuersall notions of thinges called
this spirituall ioy by reason of the infirmitie of the flesh and although they cannot cleane extinguishe it yet they coole and diminishe it yea and so driue it into a corner as that it doth not any way appeare Yea euen the ordinarie misery and vanitie of this life being compared with the happinesse of the life to come doth worke in the faithfull sorrow sighes and grones as we read Rom. 8. 13. Beside this matter of sorrow which they haue in themselues they are continually sore grieued and euen tormented in themselues when as they beholde the vaine and wretched estate of the creatures being moued to pittie euen by the miseries of the brute beastes the horrible sinnes which abounde euery where and the generall atheisme which raigneth in the worlde to the greate dishonour of the name of God And much more whenas they consider the calamities miseries abuses corruptions and defections of the churches professing the name of Christ. These thinges doe and that iustly worke continuall greife in the heartes of the Godly yet this greife is moderated with patience and contentation in the will of God and so it be commeth a godly sorrow which doth not bringe them to desperation and death as carnall sorrow doth but is at length the cause of greater ioy And thus omitting for breuities sake the rest of the affections which haue not so common and notable vse in the life of man we conclude this second part of mans holinesse to wit his conformity to God The third part of this treatise of the chaunges hapening in the three estates or of the degrees of holinesse and sinfulnesse CHAPTER I. Of the chaunges hapening in the three estates of man in generall THe mutabilitie of the creature whereby the identitie of God is illustrated appeareth not onely in the generall diuersitie of mans state which sometimes is innocent and happie other times sinfull and miserable and againe becommeth holy here on earth and glorious in heauen but also in the particular chaunges hapening in his seuerall states whereof none can make him so immutable as that he may say truely of himselfe I am that I was and will be that I am and no otherwise As touching his created holynesse it coulde not be either so firme and stedfast but that it might be in some sorte diminished or so absolutly perfect but that it ought daily to be encreased But this vncertaintie and mutabilitie appeareth farre more plainelie in his other estates the one of naturall sinfulnes the other of renewed holines of both which there are in a māner as many degrees as there are carnall regenerate men in the world For although the corruptiō of sin haue already so possessed all the partes faculties of body soule be as deeply imprinted into the soule of man as the spottes are in the skin of a leopard and therefore may seeme not to admitte any encrease by reason of the greatnesse or any decrease by reason of the naturalnes of it yet both these chaunges may be seene the one vsually in most vnregenerate men who doe daily plunge themselues deeper and deeper in to the pit of sin adding one sin to another and thirst to drunkennesse as the scripture speaketh the other in diuerse both within and without the church Likewise in regeneration the faithfull man neuer standeth at one stay but doth alwaies grow either vpwarde or downewarde in godlynesse For as vsually he encreaseth his spiritual strength chaunging his christian infancie with a ripe and constant age and adding grace to grace till he become a perfect man in Christ so sometimes he decreaseth in holinesse as we see the bodies of men doe in old age and so as it were returning the same way he came falleth into one sinne after another and so decreaseth in holinesse although not totally and finally yet greiuously and fearefully Thus the spirituall state of man chaunging it selfe from lesse to more and from more to lesse from good to euill and from euil to good yea from good to better and from euil to worse is as variable as is the moone which continually decreasing or increasing in light appeareth euerie night in a newe forme These chaunges differences and degrees are necessarie to be knowen of all christians that so they may be either sought after or auoided as they are either good or euill And therefore we are here to declare the degrees both of the holinesse and also of the sinfulnesse of man not the conuersion of one estate into another the which is the argument of the two former partes of this treatise but the proper chaunges of each state as first howe Adam continuing in the state of innocencie might either haue decreased or increased in holinesse Secondly howe a carnall man abiding in his naturall sinfullnesse may be more or lesse sinfull And Lastly howe a regenerate man may decrease or increase in spirituall graces Of these in order if first we put the reader in minde that these chaunges are made from that measure of created holinesse of sinfulnesse and of renewed holinesse which hath bene declared in the two former partes of this booke wherein although sometimes for illustration a higher degree both of holinesse and of sinne be mentioned yet we haue indeauoured to sette downe that mediocritie as it may be called of holinesse both created and renewed which is to be seene ordinarily and vsually in men in the state of innocencie and of regeneration and likewise that measure of sinne which is naturall to all men and may be seene in many vnregenerate men not in all because in some it is diminished nor in most because vsually it is encreased as afterward will appeare CHAP. II. Of the chaunges of created holinesse IT may be doubted how man liuing and continuing in his innocent and happy estate could decrease in holinesse especially seeing that as hath beene said in the first part Chap. 3. Sect. 2. all the partes of his holinesse were so tyed and linked together that he could not loose any particular grace without loosing all nor commit the least sinne in the state of innocency because by committing sinne and in the very act and moment of committing it he should fall from his innocency into a sinfull state Wee answere that although all this be true yet there must a difference be put betwixt the want of a grace and the small measure of it and so betwixt the committing of sinne and the decreasing in holinesse which may be without sinne and that in this state if so be it be with these conditions first that this decrease be not so great as that any grace or part of holinesse be wholly wanting for thereof sinne would necessarily follow Secondly that it be not continuall or finall but onely for some short space of time In this manner we may well thinke that particular graces as faith loue temperance might be in man in the state of innocency sometimes in great and sometimes in small measure
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 coÌ„uersation 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 â—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 saluatioÌ„ 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 â—â—salm 51. 7. Of the renewed holynesse of man Ioh. 3. 6. 1 Pet. 1. 23. Mah. 19. 26. â—â—hn 3. 4 Gal. 2. 8. Iohn 3. 8 1. Sam. 10. â— 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 â— Iohn 3. â—xod â—â— Rom. â— â— Of infidelâ—â—â— Ephes. 4. 18. â— Tim. 3. 8. Heb. 3. 12. Of iustifying faith Heb. 10. 4 Mich. 6. 7. 2. Sam. 21.