for the World but for those whom thou hast giuen me Fiftly For what things this Intercession is made Not for some one or few benefits but that we may be partakers of all the good things that he hath wrought Faith or Vocation Vnion with himselfe that is to say Regeration Righteousnesse and Sanctification through him Constancie and Perseuerance in the estate of Grace and finally Eternall Happinesse for all these parts are particularly set downe Iohn 17. as namely Verse 20. 21. I pray for all that are to beleeue in me by their Ministerie that all may be one as thâ—â— Father in me and Iâ—n thee So that they also may be one with vs that the World may beleeue that thou hast sent mee Verse 17. Sanctifie them by thy Truth Verse 11 Holy 〈…〉 er keepe them in thy Name Verse 15. I pray not that thou 〈…〉 them out of the World but that thou keepe them from th 〈…〉 one Verse 13. That they may haue my ioy fulfilled to them Verse 24. Righteous Father whom thou hast giuen vnto me I desire that where I am there they also may be that they may behold my Glorie which thou hast giuen me And Verse 26. That the loue wherewith thou hast loued me may be vpon them So hee doth expresse the Intercession hee made for Peter to bee That his faith should not faile Luke 22. 32. Intercession therefore of our Sauiour Christ is as it were a continuall plaister for the curing of the manifold slips frailties and sins whereunto the faithfull through infirmitie doe continually fall that so by a speciall and continuall application of his Merit our persons may remayne iust and our workes acceptable to God 1. Iohn 2. 1. If any man sinne we haue an Aduocate c. Sixtly That as in his humanitie hee desireth all these things for our Saluation and the applying of his Merits and death vnto vs so by the power of his Deâ—â—e he doth indeed apply them whereunto his being in t Heb. â— â—4 Heauen and in the sight of God his u Rom. â— 34. sitting at the right hand of his Father and his x Heb. 7. 25. euerliuing doe much 〈…〉 le making that Intercession of his as in it selfe more glorious so for vs more gracious and acceptable and able perfectly to saue them that come to God by him Seuenthly That y Rom. 8. 26. making Intercession for vs hee teacheth vs also by his Spirit to make Intercession to God with Prayers sighes and grones that cannot bee expressed CHAP. III. Of Christs Gouernment of the World in generall AFter the Priesthood of Christ next followeth Such is the Priest-hood of Christ his Kingdome followeth his Kingdome which is euerywhere spoken of in the Scriptures and most honourable and glorious promises made vnto it Esay 9. 7. A Child shall bee borne vnto vs and a Sonne giuen to vs vpon whose shoulder the Dominion shall lye Esay 32. 1. Behold a King shall raigne in Righteousnesse And Ierem. 23. 5. A King shall raigne and prosper Generally in his Kingdome I obserue three things Kingdome First A calling of Christ by God his Father to it for as hee intruded not himselfe into the Office of a Priest but expected the calling of his Father so he tooke not vpon him to raigne before hee had a Kingdome giuen him Therefore Psalme 2. 6. God is brought in saying I haue appointed my King ouer Sion my holy Hill And Dan. 2. 44. it is said In those dayes shall the God of Heauen rayse vp a Kingdome So Luke 1. 32. the Angell telleth MARIE The Lord shall giue vnto him the Throne of his Father DAVID And PETER z Acts 2. 36. Him hath God made both Lord and Christ Secondly The inuesting of him into the Princely Honour and Administration of his Kingdome whereof he had full seizin and was put into the actuall and reall possession of it when he ascended into Heauen which a man may call his going vp vnto his Coronation Daniel a Dan. 7. 13 14 in his seuenth Chapter hath a notable description of it seeing in a Vision Christ God and Man comming out of Heauen into the lower parts of the Earth to worke the mysterie of our Redemption and that done ascending into Heauen to the Ancient of dayes God his Father to present himselfe before him And to him saith hee was giuen Dominion Glorie and a Kingdome Thirdly The fruit and end of all this the same wherevnto is in the things which he doth from God for those Elect the whole worke of his Mediation tendeth which is our b Ephes â— 16. Peace and Reconciliation with God in and through him Therefore hee is called The c Esay 9. 6. Prince of Peace d Heb. 7. 2. The King of Righteousnesse and The King of Peace figured by MELCHISEDECH King of Shalem And heereupon the e Rom. 14. 17. Apostle saith that the Kingdome of God is Righteousnesse Peace and loy in the Holy Ghost More specially to treat of this his Kingdome It parteth The kingdome of Christ hath two parts it selfe into three mayne Armes or Branches rising by so many steps or stayres one is his Gouernment of the World in generall taking things in such sort as the Fall did leaue them without vouchsafing any further fauour And this may bee called the footstoole of his Kingdome Another standeth in the bestowing of his Word and the fruits thereof matters of speciall grace though such as fall vpon the Reprobate and this may be called the Scepter of his Kingdome The third Is the giuing of his Spirit whereby of carnall he maketh vs spirituall and heauenly Creatures and this may be called the Seate and Throne or rather the Life and Power of his Kingdome as these three parts are so distinguished and in the same order Psal 93. The first words of which Psalme in a holy triumph and reioycing-wise expresse the generall argument that Iehouah which is Christ our Lord raigneth and not raigneth onely but hath his Raigne accompanied with two Noble Adiuncts Glorie and Power Then hee commeth to distinguish the parts First his Gouernment of the World considered in two degrees One the stay and sustentation of all things the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrewes for whereas Adams sinne had turned vpside downe the whole frame of Nature and according to the curse What day thou eatest of the forbidden fruit thou shalt certainly dye had brought man and all the Creatures for mans sake to vtter ruine and desolation Christ the Mediator steppeth forth and there beginneth his Kingdome in holding vp the World which otherwise had instantly come to nothing This you haue in the latter end of the first Verse The inhabited World is settled it shall not be remoued And that so wonderfull a thing as this a worke of such admiration might haue a reason sutable to make it not seeme strange the Prophet
renewing doth specially shew it selfe as our naturall corruption doth specially in the flesh thereof it is that it hath the name also of the minde and inner man All which together with the worke of Regeneration comprehend also the qualities wherein or whereunto wee are regenerate for these things though they bee distinguished yet cannot be sundred or deuided From this our incorporating into Christ foure things doe follow First In that wee are so incorporate as is aforesaid Christ himselfe must needs be the Head of this Incorporation and we the bodie members of Christ our Head and members one of another as the Apostle speaketh in many places He z Ephes 1. 22. hath made him Head ouer all vnto the Church which is his Bodie the fulnesse of him that filleth all things in all for a 1. Cor. 12. 12 â—7 as the bodie is one and hath many members and all the members of the bodie which is one they being many are one bodie so is Christ Now yee are the bodie of Christ and members particularly Wee b Eph. 5. 30 32 are members of his Bodie of his flesh and of his bones I speake of Christ and of his Church c Col. 1. 24. I fulfill the rest of the afflictions of Christ for his Bodie which is the Church We d Rom. 12. 5. being many are one Bodie in Christ and euery one one anothers members The e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists which teach that the true Catholike Church of Christ consisteth of wicked and good together Church and euery member of it is quickened by his Spirit and liueth by his life as f Gal. 20. 20. Paul saith It is no more I that liue but Christ liueth in mee Whereupon because CHRIST raigneth there so gloriously by the power of his Spirit this true Church is many times called The g Iohn 3. 5. Kingdome of God And as there is but one Christ no more can there bee but one Church There is one Bodie and one Spirit saith h Eph. 4 4 5 6 Paul to the Ephesions 〈…〉 n as yee were called in one hope of your vocation One Lord one Faith one Baptisme one God and Father of all c. And to the Corinths Because the bread that Loafe and holy Sacrament whereof we all eate the Badge of our coniunction with Christ is one therefore we that are many are one i 1. Cor. 10. â—7 Bodie Thus also doth Salomon sing in his Diuine Song My k Cant. 6. 6. Doue is one And as there is but one Church no more there is but one Head l Hosh 1. 11. that is Christ one Sheep-fold and one Shepheard as he himselfe speaketh Iohn 10. 16. And this Title of Head of the Church the Apostle giueth him as it were by excellencie aboue all other creatures Colos 1. 18. Hee is m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that The Papists will haue the Pope to be the head of the Church and so make of it a Monster with two heads And where they pretend the Pope to be onely a Ministeriall head it is ridiculous for First If they denie him that propertie and those offices which belong vnto a head then they make him no Head at all Secondly Christ himselfe being alwayes effectually present in the Church by his Spirit as hee saith Mat. 28. 20. I am with you alwayes vnto the end of the World hath no need of a Deputie or Vicar nor can haue any for by the rule of all Law and reason Commissions and Deputations haue no place in the presence oâ— the partie The Pope therefore bearing himselfe as head of the Church and taking vpon him most sacrilegiously all that belongeth to the Head is that Antichrist the man of sinne of whom wee reade 2. Thess 2. 3. c. for Paul there speaketh nor of one particular person as the Papists fondly surmise but of the whole bodie and succession of that Antichristian Sect which kinde of phrase is common in the Scripture as Esay 2â— 15. Tyrus shall be forgotten seuentie yeeres according to the dayes of one King that is during all the time that the Babylonian Kings shall flourish from Nebuchadnezzar vnto Cyrus which lasted seuentie yeeres in the succession of diuers Kings So Dan. 7. 3. it is said Foure great beasts shall rise out of the Sea which in the seuenteenth Verse hee interpreteth to bee foure Kings that is foure Monarchies or Kingdomes And so doth the Apostle vse the phrase in this verie place 2. Thess 2. 7. He that 〈…〉 h or which now ruleth meaning the Romane Emperour shall let till he bee taken away But one Emperour did not nor could liue so long as from Pauls time to the translating of the Empire of Rome Hee meaneth therefore the succession of Emperours and heere the sucession of the Papacie And that the See of Rome is the seat of this iniquitie appeareth beside other arguments in that it must be the Ladie Ciâ—ie of the World Reu. 17. 18. situate vpon seuen Hils Reu. 17. 19. which agreeth to Rome alone Head of the Bodie of the Church Therefore it is blasphemie and impietie to make any other Head of the Church but him Yet in this our spirituall Euerie member in his due proportion incorporating into Christ a proportion is to bee obserued For euen as amoÌ„g the members of a man all are not of like dignitie and preeminence for if all were one member where were the Bodie if the whole body were the eye what should become of the hearing if all hearing where were the smelling but the difference of the members maketh a more excellent agreement in the Bodie So is it not onely in the outward Church but in the true Catholike Church of Christ Christ himselfe the Head the rest some Armes some Legges some Feet c. as best may make for the beautie and dignitie of the whole So we are taught Ephes 4. 15 16. Let vs grow vp in him in all things who is the Head euen Christ by whom all the Bodie coupled and knit together by euery ioynt furnished according to the effectuall working in the measure of euery particular part maketh an increase of the bodie c. 1. Cor. 12. 14 15 27. The Bodie is not one Member but many if the foot shall say Because I am not of the head I am not of the bodie is it not therefore of the Bodie c Now yee are the Bodie of Christ and members particularly And these God hath set in the Church first Apostles c. Secondly As the Vine and branches are of one whereby being one with him and through him with God nature the man and wife one flesh the head the members one Bodie so wee are one with Christ and consequently one one with another as a Syens ingraffed on the arme of a Tree is both one with the Arme and with the Tree it selfe This our Sauiour teacheth most sweetly Iohn
most part enioy pleasure and the Saints of God are pinched with penury yet that after death there abides a large recompence for the godly when to the wicked shall be anguish and sorrow Therefore he saith l Luk. 16. 22 23 That LAZARVS when he dyed was carryed of Angels into ABRAHAMS bosome and the Rich man buried and cast into Hell For being in Hell saith our Sauiour Christ in torment he saw ABRAHAM afarre off and LAZARVS in his bosome The second degree is a better and more excellent At what time condition after that both to soule and bodie for the full effecting whereof there bee two most glorious and renowned workes the wonders of the World which Christ our Lord and King shall by the power and force of his Kingdome and by vertue of that Office giuen vnto him of his Father performe in the latter Day to the euerlasting ioy and comfort of his Children In respect whereof that Day is called The Day of the Lord. And those are a generall Resurrection and the last Iudgement By the generall Resurrection I meane that there shall our bodies being raysed vp be a raysing vp of all the dead bodies which haue slept or shall sleepe in the Dust of the Earth that so being knit againe into one person with their soules both bodies and soules may receiue according to the things they haue done in this World whether they be good or euill So saith the Prophet m Dan. 12. 2. DANIEL At the length many of them that slept in the dustie earth shall awake these to euerlasting life and those to shame and reproch euerlasting And our Sauiour Christ Iohn 5. 28 29. The houre commeth wherein all that are in the graues shall heare his voyce and shall come forth they which haue done good things vnto the Resurrection of life and they which haue done euill things vnto the Resurrection of condemnation In this Doctrine of the Resurrection I note First Who shall arise All the dead without exception both iust and vniust as it is said Acts 24. 15. Secondly By what power they shall arise by the power and voyce of Christ vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell Iohn 5. 28. The houre commeth when all that are in the graue shall heare his voyce and shall come forth c. 1. Thes 4. 16. The Lord himselfe with a showting with the voyce of an Archangell and with the Trumpet of God shall come downe from Heauen and the dead in Christ shal arise 1. Cor. 15. 52 The Trumpet shall sound and the dead shall be raysed vp Thirdly In what sort we shall arise In the selfe-same bodies that we now carrie about vs as n Iob 19. 25 26 27. Iob saith I know that my Redeemer liueth and that the latter man shall rise vp vpon the dust Therefore after I shall awake and the Wormes haue digged thorow this yet in my flesh shall I see God euen I the selfe-same that I am and not a stranger shall see for my selfe and mine own eyes shal behold after that my reines with my bosome shall be consumed Else it could be no Resurrectiō vnlesse the very same bodies did arise Fourthly Two things are to bee considered proper to the Elect for First They shall rise glorious like to the glorified bodie glorious of our Sauiour Christ In which respect it is said They shall o Mat. 13. 43. shine as the Sunne And the Apostle saith * 1. Co. 15. 42 43 It is sowne a bodie subiect to corruption it is raysed incorrupt it sowne dishonorable it is raysed glorious it is sowne weake it is raysed powerful And afterwards p Verse 47 c The first man from the Earth the second Man the Lord from Heauen such as the earthy one was such also are the earthly men and such as the heauenly one is such also shal the heauenly ones be And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss 3. 4. When Christ shal be manifested which is our life then shal ye also be manifested with him glorious Phil. 3. 21. Who wil transforme this our base bodie that it may be fashioned like to his glorious body wherby he is able to subiect all things vnto himselfe So as they shal not any more be quickned by meat or drink or the vse of outward things but by the onely participation of the Power of Christs Spirit whereupon they are called q 1. Cor. 15. 44. Spirituall bodies liuing onely by the Power of Christs Spirit immediately quickening them for euer as those we carrie now about vs are called naturall bodies because they liue by naturall meanes and the power of the foule that quickeneth them which is another thing wherein our state is bettered in Christ aboue that it was in Adam whose bodie though it were comely and beautifull yet was not glorious as ours shall bee being glorified through Christ Secondly This is done by the speciall Power and Vertue of his Resurrection whose members they are and in r Ephes 2. 6. whome and together with whome when hee arose from the dead all the Church did rise Wherefore the ſ 1. Thes 4. 14. Apostle saith If we beleeue that Iesus is dead and risen againe so also will God bring together with him those that slept through Iesus And hereupon 1. Cor. 15. 20 21 22. hee calleth him The first fruits of the dead who in and by his rising againe hath sanctified the Resurrection of all his For as by man came death so also by Man commeth the Resurrection from the dead for as in ADAM al dyed so also in Christ shall all be quickened that is all the faithfull of whom he there speaketh for the Reprobate he doth not rayse vp as hee doth the Elect whose Head he is by vertue of his owne Resurrection but onely the force of that curse t Gen. 2. 17 What Day thou eatest of the forbidden fruit thou shalt certainly dye shall restore to them their bodies wherein to suffer euerlasting torments Whence it is that this Comming of theirs out of the Graue being onely vnto death is scarce vouchsafed in the Scripture the name of a Resurrection whereas to GODS Children being one principall part of their redeeming and freeing into euerlasting Glorie it hath the name of Regeneration giuen to it Mat. 19. 28. for this cause it is also called u Luke 14. 14. The Resurrection of the Righteous and they named Children of the x Luke 20. 36. Resurrection for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them In the last Iudgement I note First Who shall bee iudged All both Deuils and the whole man shall meete men as it is said y Rom. 14. 10. 1. Cor. 5. 10. All of vs must be presented before the Iudgement Seat of Christ And of
telleth vs that Hee which vpon Adams fall began his Mediation had a Being long before and together with his Father and Holy Spirit weilded a greater Scepter being the Lord and Creatour of Adams selfe and of the whole World besides and the great King out of whose Throne proceed those euerlasting counsels that rule and moderate whatsoeuer is or shall be Thy Throne is established before any time thou art from euerlasting The other degree is in the tayming and bringing downe of the proud enemies of his Kingdome whose rage and furie hee compareth with the loud noyse of mightie waters when the Waues and Surges of the Sea arise Christs Dominion that sitteth aloft as Lord Paramount with the stilling and ouer-ruling of them Then followeth the second mayne Arme and Branch of his Kingdome in the Scepter of his Word Thy testimonies are exceeding true And lastly the euerlasting Righteousnesse which by the Spirit of Sanctification hee bestoweth vpon his Church In thy House is comely holinesse O IEHOVAH for euermore The first of these is properly called his Iudicature or Office of a Iudge the second is his Propheticall Office the third is wont by excellencie to be called The Kingdome All most glorious and noble effects of his Ascension into Heauen and sitting at the right hand of God as the Apostle telleth vs Ephes 4. 8. Ascending on high he led captiuitie captiue whereby he meaneth the absolute power giuen vnto him for the gouernment of the World seene specially in the subduing of the proud enemies of the Church And gaue gifts vnto men which g Verse 10. by and by hee interpreteth to bee as much as to fill all things that is the whole bodie of his Church and all the parts of it with the varietie of his Graces Not that Christ had not this excellencie or did not raigne at all before his Ascension into Heauen for h Iohn 1. 49. Nathaniel telleth him Thou art the King of Israel And i Iohn 18. 37. hee himselfe when Pilate asked Art thou a King answereth Thou sayest true for I am a King But the full and reall manifestation of this Kingdome in his flesh or humane nature did then first beginne To prosecute now these parts in such order as wee One whereby he gouerneth all the World according to their owne nature since the fall did propound them The first is that which extendeth generally to all the World and to the whole gouernment and administration of it which hee himselfe is wont to call his Iudgeship or Office of iudging Iohn 5. 27. He hath giuen vnto him dignitie to execute iudgement as he is the Sonne of man And Iohn 5. 22. The Father iudgeth no man but hath giuen all iudgement to the Sonne where that it may appeare how large his Power in this behalfe extendeth hee calleth it all iudgement Agreeable whereunto is that of the Apostle Heb. 1. 3. where hee is said to sustayne all things by the power of his Word Therefore Iohn 5. 17. he makes this generall proclamation My Father worketh hitherto and I worke without restraint of time or place or of the subiect or persons towards whom it is wrought God therefore who before gouerned immediately and by himselfe hath euer since the fall of Adam appointed Christ his Vicegerent and Lieutenant generall in whose person he would afterwards rule the World Not that himself sitteth idle in heauen as Iosephs Master did when he had committed vnto Ioseph the Administration of his house but being in him and with him and working all things by and through Christ who againe vseth to that end beside his Spirit and the power of his Word the seruice also the ministery of his holy Angels all which is figured by many excellent and goodly Similitudes in the Vision of k Ezech. 1. Ezechiel where the foure liuing Creatures representing the innumerable company of Angels whose Ministerie extendeth vnto all the foure parts of the Earth haue vnder their feet foure wheeles noting the whole vncertaine course of this changeable and vnconstant world which moue when they moue and rest when they stand still And when the liuing creatures lift vp themselues from earth into heauen to receiue from God new Commandements the wheeles also as it were doe follow them and cease from wheeling to wait their direction Aboue which Angels is a Curtaine or Extent betweene God and them all of Christal cleare and transparent thorow the which as he beholdeth these inferior creatures so they both Angels and men according to their mediocritie are able to see him and the brightnesse of his glorie Ouer that Extent higher than the highest heauens is a most glorious Throne erect whereupon doth sit the likenesse of the Sonne of man Christ the blessed Lord of glorie God and man whom all obey and stoope at his command All this for the good of his Church and people for whose sake it was necessarie he should be armed with so great a Command and Power In this part of his Kingdome I note First The largenesse thereof in that it reacheth euery where and no place exempted from it I will giue the Nations l Ps 2. 8. for thine inheritance and the ends of the earth for thy possession m Zach. 9. 10. His dominion shall be from Sea to Sea and from the Riuer vnto the ends of the earth n Dan. 7. 14. And to him was giuen Dominion and a Glorie and a Kingdome that all people nations and tongues should serue him o Ps 72. 8. 11. He shal beare rule from one Sea vnto another and from the floud as farre as the ends of the earth All Kings shall bow downe vnto him and all Nations shall serue him p Math. 28. 18 All power is giuen me in heauen and vpon the earth Secondly In this Kingdome Christ alone perfecteth all things not like to other Kings and Potentates who rule by deputies but here hee himselfe doth all for though there he vsed instruments yet all commeth from his strength and vertue and hee himselfe is euery-where present by his Spirit Whereupon his Kingdome is called q Esay 9. 6. Wonderfull because the effects and working of Gods Spirit are strange and marueilous Thirdly the vertues and properties of this our King arming and inabling him for the effecting of those great things are two Counsell to aduise of things wisely and Strength to put them in execution beeing both the stayes and props of a Kingdome as it were the two pillers Iacin and Bohas whereupon r 1. King 7. 21. Salomons Porch was built Therefore Rabshake to discourage Hezekias vanteth of these two as of the things whereon the hope if battaile standeth as if Hezekias were not in them to be compared to the King his Master Å¿ Esay 6. 5. Say yet they are but lip words that thou haue counsell and strength for the warre yet in whom doest thou trust And Salomon though hee preferre the one maketh
as some n Luke 18. 30. Marke 10. 30. other where the Scripture taketh it the life that shall bee hereafter but the world here restored in and through Christ euen from the first promise made in Paradise and fully to be perfected when God shall bee all in all for the world corrupted by the sin of ADAM that whereof all men naturally are members goeth vnder the name of the old world o 2. Pet. 3. 15. this wherein righteousnesse dwelleth of the new To note more expresly the quality of this new world a heauenly World I call it heauenly as the Scripture doth in diuers places opposing it to that which is terrene and earthly This is not saith p Iam. 3. 15. IAMES the wisdome that commeth from aboue but earthly naturall deuilish And the Apostle to the Colossians q Coloss 3. 1 2 5. Seeke the things which are aboue where Christ is sitting at the right hand of God minde the things which are aboue not which are vpon the earth Mortifie therefore your members which are on the earth Fornication Vncleannesse c So to the Philip. r Phil. 3. 19 20. Whose end is destruction which mind earthly things But our conuersation or if you will Free-burgesship is in Heauen Wherefore the Citie whereof we are thus Free Burgesses is called Å¿ Reu. 3. 12. The Citie of God t Reu. 21. â— 22. 19. The holy Citie u Reu. 3. 12. 21. 2. New Ierusalem which commeth downe from God out of Heauen x Gal. 4. 26. Ierusalem aboue which as it is there said is the mother of vs all The World therefore thus formed and fashioned anew by the power of Christs Spirit is An euerlasting World the Citizens and Free Burgesses y Esay 44. 7. An euerlasting people Christ the Prince z Esay 9. 6. Father of eternitie and the Kingdome it selfe an euerlasting Kingdome that shall not haue any end So saith DANIEL a Dan. 2. 44. It shall destroy and consume all other Kingdomes but it selfe shall stand for euer b Dan. 7. 14. His dominion is a perpetuall Dominion that cannot passe and his Kingdome a Kingdome that cannot bee destroyed And the Prophet MICA c Micab 4. 7. to the same purpose IEHOVAH shall raigne ouer them in Mount Sion from this time forth for euermore This is it which the d Luke 1. 33. Angel telleth MARIE Hee shall raigne ouer the house of IACOB for euer and of his Kingdome there shall bee no end For where it e 1. Cor. 15. 24. is said that this Kingdome must haue an end and that he shall deliuer it vp to God his Father Wee must vnderstand that the Kingdome of Christ is two wayes to be considered one as he ruleth and raigneth in the hearts of the faithfull and is the head of his Church which cannot haue any end for he must continue the Head of his Church for euer Wherefore the word which is commonly translated End may perhaps in that place rather signifie Perfection this Kingdome of his being so farre from hauing an end with the end and dissolution of the world that contrariwise it shineth and sheweth it selfe most when all his enemies shall be subdued vnder his feet that he may raigne glorious in his Saints who being then wholly led and gouerned by his Spirit shall not so much bee subiect to him as knit and vnited with him But the Kingdome of Christ is also taken for that gouernement which for the Churches sake and to bring men to faith and obedience of the Truth hee hath ouer all the world beside brideling and subduing Satan Sinne and all the enemies of our saluation which then shall cease when hauing finished the whole worke of our full and perfect Redemption he shall crowne with immortalitie those that are his Our Sauiour Christ comparing the Kingdome of weakely here by Faith and therefore by meanes of the Word ordinarily which is called the Kingdome of Grace Heauen to f Math. 13. 31. a graine of Mustard-seed which beeing at the first the least of all seedes becommeth verie great and to g Math. 11. 33. Leauen which at the first is in some part of the dough but in time spreadeth it selfe ouer the whole lumpe teacheth vs the order and manner of Gods proceedings in the things that haue beene handled The beginnings weake and tender all perfection reserued till wee come to heauen Whereupon this part of Christs Kingdome is distinguished into the Kingdome of Grace h Esay 59. 21. and the Kingdome of Glorie The Kingdome of Grace which is and standeth by faith and therefore by the Word the subiect of faith ordinarily that in the Church of beleeuers the Word and the Spirit doe alwaies goe together the Church neuer destitute of the Spirit the Spirit neuer separated from the Word As the Prophet ioyneth them by an euerlasting Couenant Esay 59. i Esay 59 21. This is my Couenant with them saith IEHOVAH My Spirit which is in thee and my Word which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seed from this time forth for euermore So vaine a thing it is whilst we liue Anabaptists and such like fanaticall spirits in this World to dreame of a Spirit without the Word The Spirit of Christ therefore working by Faith the worke it selfe must needs bee of the nature of Faith weake and imperfect as that is But in the Kingdome of Glorie comming to see perfectly hereafter by Sight and therfore immediately by Christs Spirit that is called the Kingdome of Glorie Christ all things shall bee wrought by the present beholding of him the vision of his face and the immediate working of his Spirit There shall then be i Reu. 21. 22 23. no Temple but the Lord God Almightie and the Lambe are the Temple for when the Faith whereby now we walke must cease then the preaching of the Word and the administring of the Sacraments shall also cease The k 1. Cor. 13. 9 10 Apostle telling vs that whether prophecying and interpretation of the Scriptures or speaking of strange Tongues which God in those beginnings of the Gospell graced his Church withall for the winning of men to the obedience of the Faith or knowledge and instruction of other being the ordinarie way whereby we attayne here to knowledge they shall cease and be abolished for when in God himselfe we shall behold all things then to no purpose shall these helpes serue which now we vse either to teach or to be taught Wherefore here is all and all manner of perfection l 1. Iohn 3. 2. When he shall be manifested saith IOHN wee shall bee like him for we shall see him as he is This so great a worke to make the World anew the by the power of his Resurrection Scripture commonly
the same come immediately from God without the hand of man wee are to remember him that said t Psal 39. 10. I am dumbe I opened not my mouth because thou hast done it Or if hee plague and scourge by men we are taught not to bee impatient nor to rage against the meanes but to looke vp vnto God as the chiefe working cause This made the holy man of God to say IEHOVAH u Iohn 1. 21. gaue and IEHOVAH hath taken blessed be the Name of IEHOVAH And Dauid when rayling Shimei threw stones at him and cursed him to his face Let x 2. Sam. 16. 11 him alone for IEHOVAH hath commanded him to curse DAVID How could Ioseph haue borne with patience the malice of his Brethren throwing him out of his fathers house and selling him into a strange Countrie had not this perswasion preuayled with him that it was the Lord that did it It y Gen. 45. 8. is not ye that sold me into Egypt but God that sent me hither Secondly God hath from euerlasting purposed and decreed vs to this end to glorifie his Name by suffering of afflictions For z Rom. 8. 29. whom hee hath fore-knowne them hee hath also predestinate to bee this way conformed to the Image of his Sonne And therefore being his will and purpose the Lord forbid that any man should be found so hardie as to oppose against it for Gods Counsels are alwayes best Whereupon the a 1. Thess 3. 3 4 Apostle saith Let no man bee mooued with these afflictions for your selues know that hereunto we are appointed Thirdly Not onely they come from God according to his euerlasting purpose but the same is in his loue and fauour towards vs For b Pro. 3. 12. whom the Lord loueth hee chasteneth euen as a father doth the sonne in whom hee taketh pleasure or as the Apostle to the Hebrewes hath it rendring the sence not incumbring the wordes And hee c Heb. 12. 6. scourgeth euery sonne whom he doth imbrace Fourthly Affliction as d Iob 5. 6. Eliphaz telleth IOB commeth not out of the dust neither doth tribulation spring from the Earth but man is borne vnto trouble as the little sparkes do flye vpward that is it commeth not by chance or fortune neither are we to lay the fault vpon any other but to impute vnto our selues the iust desert of our offences that e Leu. 26. 23 24 because we walke rashly with God therefore hee also walketh rashly with vs and therefore to f Micah 7. 9. beare the indignation of IEHOVAH because we haue sinned against him As also the Prophet teacheth Why g Lament 3. 39 40 41 42. should a liuing person keepe a wruling a man when he is chastized for the punishment of his sinnes Rather let vs sift our wayes and search and returne vnto IEHOVAH lifting vp our heart We know that to them that loue God all things worke together to good with both hands to the mightie God of Heauen saying We haue falne away and rebelled thou pardonest not c. Fiftly The end of them is for our h Rom. 8. 28. good and profit i Heb. 12. 10. as the Apostle speaketh that we may partake his Holines and that as k Deut. 8. 16. Moses saith hee may doe good vnto vs in the end for when l 1. Cor. 11. 31. wee are iudged wee are chastized of the Lord that we should not be condemned with the World Sixtly They worke m Heb. 12. 11. at the least the peaceable fruites of Righteousnesse to those that are exercised thereby Rom. 5. 3 4. Affliction worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed PAVL by this Lesson was taught not to n 1. Cor. 1. 9. trust in himselfe but in God that rayseth vp the dead And againe That o 2. Cor. 12. 1. I might not be lift vp by the excellencie of Reuelation there was giuen vnto me a pricke in the flesh some exceeding affliction the messenger of Satan to buffet me that I should not be puffed vp Yea Christ himselfe p Heb. 5. 1. though he were the Sonne yet he learned by the things hee suffered Obedience and was perfited thereby It is q Psal 119. 7. good for me saith DAVID that I was afflicted that I may learne thy Statutes And ESAY r Esay 26. 16. O IEHOVAH in affliction they visited thee they powred out submisse Prayers when thy chastizement was vpon them So God to whom our nature is best knowne telleth afore-hand Heb. 5. 5. In their affliction they will seeke mee early An example whereof is to be seene Psal 78. When Å¿ Psal 78. 34. he slew them then they sought vnto him and returned and went earely vnto the mightie God And notable is that of Ieremie I haue t Ier. 31. 18 19 certainly heard EPHRAIM mourning to himselfe and saying Thou hast chastized mee that I might bee chastized for I was an vntamed Hayfer Conuert me that I may be conuerted for when I shall bee conuerted it shall repent me and after I shall be shewed my fault I will clap vpon the thigh in signe of mourning I blush and am ashamed because I beare the reproch of my youth Seuenthly It is the way that leadeth vnto Glorie for if we suffer with him we shall also be glorified together with him Rom. 8. 17. Eighthly Affliction is a Crowne of Glorie an excellent and a noble benefit Philip. 1. 29. To you is this grace freely giuen not onely to beleeue in Christ but also to suffer for him 2. Cor. 12. 7. he boasteth of it as of a bountifull gift of God that I might not be lift vp by the excellency of Reuelations there was giuen vnto me a prick in the flesh Ninthly It is the common lot of all Gods Children For u 2. Tim. 3. 12. whosoeuer will liue godly in Christ Iesus shall suffer persecution And what x Heb. 12. 7 8. sonne is there saith the Apostle to the Hebrewes whom the Father doth not chastize Therefore if ye be without chastizement whereof all are made partakers then are ye Bastards and not children Therefore Ioha y Reuel 1. 9. calleth himselfe our brother and partner in affliction and kingdome and suffering for Christ Iesus And the speech of our Sauiour Christ is generall If any man will follow me let him take vp his Crosse c. For this cause is the Church called his z Esay 21. 10. threshing and the Sonne of his Floore One whom he beateth and thresheth with afflictions aâ— the Corne in the Barne is threshed with the Flaile and is compared to a a Exod 3. 2. Bush burning in the fire and to b Zach. 1. 8. Mirrh Trees that grow in a bottome in a place exposed to wind and weather and to all stormes A thing most necessary to be known and thorowly disgested for preuenting of those temptations
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
our affections stirred vp to seeke him To this end hee giueth vs his Word and Sacraments confirmeth the same by couenants promises othes and miracles pulleth vs vnto him by chastisements and corrections censures and admonitions To conclude hee spareth nothing that may serue for our good And when all this preuayleth not when none of his disciplines and instructions is able to bow our stony hearts nor to make them fleshle and soft that needes hee must proceede to Iudgement t Abac. 3. 2. yet both in his wrath he remembreth mercy And where mens obstinacie makes that there is no place for mercy hee punisheth as it were vnwillingly and u Lam. 3. 33. against his heart x Ezech. 18. 23 delighting in no mans destruction nor taking pleasure in the death of a This is the holinesse of God and his righteousnesse comming from it Blessednesse is his all-sufficiency of things that make one happy Sinner but rather that hee may returne from his wayes and liue for I speake not yet of that which is peculiar to his Church and chosen Children towardes whom his Loue doth without all comparison infinitely excell but whatsoeuer commeth that way to vs from the fauour of GOD reconciled in his Sonne is to be handled in another place The Blessednesse of God is his all-sufficiency of things that make one happy wanting nothing that is good hauing nothing that is euill for y 1. Iohn 1. 5. he is light and darknesse in him there is none at all And standeth in Kingdome and Power or Glory Kingdome is his soueraignty of commanding whatsoeuer he will It standeth in three z Iohn in the Reuelation Reuel 1. 6. and Peter in his first Epistle 1. Pet. 4 11. and 5. 11. reduceth them to two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which they comprehend Soueraignty and Power the word signifying both and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory things which our Sauiour in the conclusion of the Lords Prayer attributeth vnto God to magnifie and set forth his most absolute and perfect blessednesse First Kingdome which is his soueraignty of commanding whatsoeuer he wil a 1. Tim. 6. 15. Power his ablenesse to doe whatsoeuer he commandeth Being the King of Kings and Lord of Lords Secondly Power to doe what hee commands where if there were no more but that he is called Almightie it were sufficient to declare the Infinitenesse of his power but there lacke not also cleere and expresse testimonies As where it is said b Psalme 145. 3. His greatnesse cannot bee sounded that is none can reach the bottome of it And in c Luke 1. 37. LVKE Nothing is impossible with God That also of our Sauiour Christ d Matth. 20. 26. With men this is impossible but with God all things are possible For hee that can worke any Miracle eyther in the height or in the Deepe in Heauen aboue or in the Earth beneath or wheresoeuer else as to conuince Achas infidelitie hee willeth him e Esay 7. 11. which of these wayes hee would to aske a signe how can any thing be impossible vnto him or how is not his power endlesse Therefore it is possible for him he is able to doe infinitely aboue that hee doth or will doe Matthew 3. 9. I say vnto you God is able of these stones to raise vp children to ABRAHAM Marke 14. 36. Abba Father all things are possible with thee But here wee must take heed lest ascribing in words power vnto GOD wee take indeede his true power from him as they doe which in stead of power attribute to him things of weaknesse and infirmitie and in stead of omnipotency things of impotency Such are all those which are contrary to his nature and perfection for f Titus 1. 2. hee cannot lye as the Apostle saith Hee g 2. Tim. 2. 13. cannot deny himselfe h Iam. 1. 13. he cannot be tempted of euill i Ier. 10. 7. IEREMY speaking of his mighty power which maketh all Nations to stoope and doe him reuerence saith that the same resteth in him Whereby he doth not obscurely giue to vnderstand that this is proper vnto God which the k 1. Tim. 6. 15. Apostle more plainly vttereth calling him the onely Potentate Therefore the Psalmist l Psal 89. 14. saith Thine is an Arme with strength Appropriating it to him And m Psal 18. 32. againe Who is Goa but IEHOVAH and there is no Rocke but onely thou And the Lord in n Esay 44. 3. ESAY Is there any God besides me Verily there is no Rocke I know not any Thirdly Glory that comprehendeth all the excellencies Glory comprehendeth all the excellencies of his nature As Wisedome and other graces of the minde of his nature As First Wisedome and all the graces of the minde both knowledge for the sound vnderstanding of things and counsell whereby rightly to iudge of them as the Prophet o Psal 136. 5. saith Iehouah made the Heauens by vnderstanding p Ier. 51. 15. IEREMY also in like manner He established the inhabited World by his Wisedome and by his vnderstanding stretched out the Heauens And q Iob. 28. 25. IOB He sitted the Ayre by waight and ballanced the Water by measure that is hee ordered all his Creatures in weight and measure most wisely And both these hee not onely hath and that in an infinite measure but the same are also proper and peculiar vnto him So it is in the Prouerbes r Prou. 8. 14. Mine is counsell and wisedome is mine And in Å¿ Iob. 12. 13. IOB With him is wisedome his is counsell and vnderstanding The t Rom. 11. 33. Apostle to the Romanes notably setteth forth the Infinitenesse of them both O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his Iudgements and his wayes past finding out DAVID u Psal 147. 5. also in the Psalmes There is no number or measure of his vnderstanding And when all things past present and to come when the most inward and hidden corners of mens secret affections are knowne vnto him and as it were numbred before him x Heb. 4 13. When there is nothing created which is not manifest in his sight but all things are naked and open to his eyes must it not needes follow that this knowledge of God is infinite and as it is infinite so none but he can challenge it For he onely is y Rom. 16. 27. 1. Tim. â— 17. Iude verse 25. wise z 1. Kiâ— â—8 9. onely knoweth the hearts of the sonnes of men Hee alone hath the honour of fore-knowing things to come whereby as by a most certaine and infallible note hee setteth forth himselfe to be discerned from all false gods Esay 44. 1 2 3. I am the first and the last and besides me there is no God For who as I declareth and vttereth this before or ordereth this vnto mee since I
worshipped But this honour Christ also hath For both Stephen giueth it vnto him when he saith Lord y Acts 7. 59. Iesus receiue my spirit And it is the Epithete of all the Church that they z Acts 9. 14. 1. Cor. 1 2. call vpon the Name of Christ IOHN likewise in the a Reuel 21. 22. Reuelation maketh the Lord God Almighty and the Lambe alike the Temple of that holy City the heauenly Ierusalem meaning that hee is equally to bee worshipped and with the same honour Faith doth onely rest vpon God but wee are commanded to beleeue in Christ Yea b Iohn 16. 1. beleeue in God beleeue also in me Further it is the pleasure c Ier. 9. 24. of GOD that whosoeuer glorieth should glory onely in this That he knoweth him to be IEHOVAH But Paul doubteth not to professe that he d Gal. 6. 14. gloried onely in the Crosse of Christ and neyther preached nor chose to know any other thing saue e 1. Cor. â—2 onely him alone Christ f Iohn 17. 3. also himselfe coupleth these two together This is euerlasting life to know thee the onely true God and him whom thou hast sent Iesus Christ But what stay I hereupon when testimonies are so cleere vpon the marke and notes when the things themselues are so euident and expresse his God-head being euerywhere to bee found in most plaine and manifest termes Which that it may the better appeare I will sort all the testimonies of this kind into three Orders or Rankes The first is of such as attribute the spirit vnto him Not as the spirit or soule of a man but so as it appeareth plainly by the Epithetes adioyned to be the Diuine Spirit or GOD himselfe 1. Cor. 15. 45. The first man ADAM was made a liuing Soule the latter ADAM a quickering Spirit As bee noteth out in Adam the whole man by the more excellent part the Soule so doth he in Christ the whole Person by that most excellent Nature of the God head bodily dwelling in him calling him another Adam for that as Adam imparted fleshly life vnto all that come from him so doth Christ the Spirituall Life to all that are his And that this may bee the better conceiued to be meant of his Eternall Deity in the seuen and fortieth Verse hee doth more cleerely frame the comparison The first man out of the earth earthly the second man the Lord himselfe from Heauen Therefore is his Spirit or Diuine nature sometime called The g Heb. 9. 14. euerlasting Spirit a thing proper to the God-head sometime The h Rom. 1. 4. Spirit of Sanctification whereby hee sanctifieth all Gods Elect and sanctified his humane Nature otherwise infirme and weake and not able to rayse vp it selfe As in i Iohn 6. 63. Iohn he saith It is the Spirit that quickeneth the flesh profiteth nothing And k 1. Pet. 3. 18. Peter that he was put to death as touching the flesh but quickened as touching the Spirit Finally the Apostle l 2. Cor. 13. 4. Paul expounding as it were this place For though saith he he were crucified of infirmity yet he liueth by the power of God In the name of infirmity or weaknesse manifestly alluding to the Hebrew Enâ—ch which signifieth a fraile or weake and mortall man and in the name Power vnto El the mighty God of the second sort are those where he is said to haue the m Col 29. For in him dwelleth all the fulnes of the God-head bodily that is personally and substantially fulnesse of the God-head in him to bee n Phil. 2. 6 7. Who being in the forme of God emptied himself taking the forme of a Seruant becomming in the likenesse of men and in habit found a very man Where the forme of a Seruant noting a verie seruant and abiect person indeed sheweth that to bee in the forme of God signifieth as much as to be really and essentially God himselfe in the forme of God to be o Iohn 8. 15. For this cause the Iewes sought to kill him because hee called God his owne Father making himselfe equall with God Phil. 2. 6. He thought it no robbery to be equall with God equall with God And to conclude to bee p Dan. 10. 13 21. Michael of equall Power with the Almighty God And this to be an honour belonging vnto Christ alone and not to any created Angell the Apostle Iude q Iude verse 9. teacheth expresly when he so termeth Iehouah himselfe that in Zachary stroue with Satan about the Body of Moses or the truth and perfection of the Law of Moses namely the whole Doctrine of the Gospell Remission of sinnes Imputation of Righteousnesse Sanctification and Redemption as in that Chapter the Angell reasoneth of them all But most manifestly this appeareth Reuelat. 12. 7. where MICHAEL and his Angels fought with the Dragon and his angels Against the Dragon that is the Deuill head of the malignant Church opposing Michael that is Christ Head of Saints and Angels and therefore calling them his Angels which agreeth to God alone Finally the holy Ghost so expoundeth it Verse 10. Now is the Saluation and Might and Kingdome of our God and the Power of his Christ In the third and last ranke come those that call him expresly r Iohn 1. 1. The Word was God 2. Cor. 5. 19. God was in Christ reconciling the World Luke 1. 16. 17. Many shall he that is Iohn Baptist turne vnto the Lord their God and himselfe shall goe before him in the spirit and power of Elias Where before him being referred to Christ as it must sheweth him to bee the true and vndoubted Lord God And hither tendeth the confession of Thomas sirnamed Didymus my Lord my God Iohn 20. 28. Of this sort also is that 2. Peter 1. 1. Through the righteousnesse of our God and Sauiour Iesus Christ The coupling and context of the sentence without any Article before Sauiour which otherwise by the vse of that tongue ought to haue beene shewing plainly that the word God can haue no reference but to Christ our Sauiour M 〈…〉 plaine is that Coâ— â— 2 Vnto the knowledge of God both the Father and Christ Where God as a common antecedent is attributed to them both God The Å¿ 1. Iohn 5. 20. We are 〈…〉 true one in his Sonne Iesus Christ Thâ—â— is that true God and life euerlasting true God The t Titus â— 13. Wayting for the blessed hope and glorious bright appearance of the great God and Sauiour of vs Iesus Christ Where not onely the knitting of the sentence as in the place of Peter before but the phrase of bright appearance neuer spoken but of the Sonne enforceth that whole sentence to be meant of him great God The mighty u Esay 9. 6. To vs a Child is borne whâ—le name is called Wonderfull The mightâ— God Most strong c. God The onely x Iude
proofe of the God-head of the Spirit This is the summe of our most precious Faith concerning the God-head of the Sonne and Holy Ghost against Arrius Seruetus and all that hellish crue which either bring in a multiplicitie of gods and so in truth make no God at all or imagine a secondary kind of God-ship making them inferior to the Father or of the like but not of the selfe-some essence against whatsoeuer Heresies else that Hell hath forged and Satan set abroch to the dishonour of these three Persons the one onely true and euer-liuing GOD Coequall Coeternall and Consubstantiall whom we onely honour and serue CHAP. II. Of the Eternall Decrees of God THE glory of God which from all Eternitie God being thus in his nature and Persons most glorious hath further embroidered himselfe in glory by two notes of excellency which he taketh to him Kingdom and Hanour Kingdome is that whereby he doth excite an absolute soueraigntie toward other The order whereof answerable to the relation betweene the persons themselues is from the Father in the Sonne by the Holy Ghost to whom is attributed the immediate doing of them did shine in and to himselfe it hath further pleased him both to manifest in the exercising of a Kingdome and to inlarge by taking honour vnto him Therefore our Sauiour in the Lords Prayer after the Name of God comprehending his nature and persons which hitherto haue beene handled addeth these other two Thy Kingdome come thy will bee done c. By the one he ruleth by the other his rule is obeyed This to speake properly is not any other Kingdome then that which he had before but the actuall exercise and putting into practice of that Kingdome or Soueraigntie which is of his very nature as our Sauiour doth distinguish them Matth. 6. when saying Thy Kingdome come c. he addeth by and by For thine is the Kingdome c. The order or the administration of it is in this manner The Father is first in Order not in Power nor in Time is the supreme working cause who doth whatsoeuer hee doth in the Sonne and they both by the holy Spirit To whom is attributed the immediate doing of them nor as if eyther the Sonne or Spirit were instruments to worke by but both of them be principall efficient causes and they all that one and the same God that worketh all in all The place for this diuersitie of working is manifest â—n the Epistle to the Romanes a Rom. 8. 11. But if the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will quicken also your mortall bodies by his Spirit dwelling in you Here as you see all is comprehended The Father quickening in Christ by his Spirit that dwelleth in vs for to this end hee maketh mention of Christs raysing from the dead More cleere betweene the Father and the Sonne is that to the b 1. Cor. 8. 6. Corinthians But vnto vs there is one God The Father from whom are all things and one Lord Iesus Christ through whom are all things From he giueth to the Father as the Fountaine of the Action Through to the Sonne in regard of the personall Distinction So in the Epistle to the c Heb. 1. 2. Hebrewes Through his Sonne hee made the World Of the Holy Ghost also it is said By his d Iob 26. 13. â—pirit he beautified the Heauens And our Sauiour Iohn 16. 14. He shall glorifie me for he shall receiue of mine and shew it vnto you whose proper kind of working as the next and immediate cause of all things is most liuely set forth e 1. Cor. 12. 4 5 â— 7 â— 10 11. 1. Cor. 12. Now there are differences of gifts but the same spirits there are differeÌ„ces of Ministeries but the same Lord. And there are differences of working but there is the same God who worketh all in all But to euery one is giuen the manifestation of the Spirit to profit for vnto one by the Spirit is giuen the Word of Wisedome and to another the Word of Knowledge by the same Spirit and to another Faith by the same Spirit and to another the gifts of healing by the same Spirit and to another the working of Powers and to another Prophecie and to another discerning of Spirits and to another kinds of Tongues and to another interpretation of Tongues But all these things worketh one and the same Spirit distributing them seuerally to euery one as he pleaseth This Kingdome standeth in three things whereof the first are his Purposes or Decrees Then his Creation and The Kingdom of God hath two parts purpose workes Purpose is his Decree before all times of euery thing thirdly the Gouernment of the World the Apostle reduceth them vnto two purpose and workes Ephes 1. 21. Who worketh all things after the counsell of his will In the Counsels and Workes of God putting them both together fiue things may be noted one proper to the purpose of God the other in common appertayning both to his Workes and Purpose The first is as touching the Eternitie of this Decree that it is before all times that is to say from euerlasting The second is the generalitie of his Dispensation that it stretcheth it selfe to all things to wit to all kinds and each particular of euery kind Thirdly the relation betweene his Purpose and Workes that he effecteth nothing which before he hath not decreed decreeth nothing which in time hee doth not effect whereupon followeth the ineuitable necessitie of the execution of his counsels The fourth is touching the Lords most free and absolute stroke in this whole dispensation Lastly That all this is proper vnto God within the compasse of one of which will fall whatsoeuer wee are to speake concerning the Gouernment and Kingdome of God The Apostle in that one sentence elegantly comprehendeth all for in saying Him that worketh c. meaning God he sheweth the supreme cause before assigned and maketh it proper to God by calling him as it were by that name and saying all things hee leaueth nothing free Now where he addeth recording to the purpose after the counsell he giueth to vnderstand that nothing is wrought but that which is decreed nothing decreed but in time it is effected In which words of purpose counsell the Eternity of this Decree is also included as fore-running all his Works yea the first worke of Creation it selfe Lastly the free-will of God is expressed in adding after the counsell of his will But for a better view to be taken of them all let vs handle these three apart Therefore to begin with his Purposes or Decrees obserue in them three things First The Eternitie of those Decrees for as God himselfe is eternall so are his deep and vnsearchable counsels all of them written and decreed or euer the World was And as f Psal 93. â— He is from euerlasting so is
the mightie God Hee c Psal 147. 9. giueth to the beasts their meate to the young Rauens when they cry who d Iob 39. 3. prepareth for the Rauen his Prouender when the young ones make a noyse vnto the mightie God wandering for want of meate Are not e Luke 12. 6. fiue little Sparrowes sold for a farthing yet one of them is not forgotten before God Secondly To all actions whereof hee is the supreme and first moouing cause He f Ephes 1. 11. worketh all things after the counsell of his will For g Rom. 11. 36. of him and to him and for him are all things In h Acts 17. 28. him we liue and mooue Thirdly To the particular disposition of euery accident and small circumstance time place c. So the wiseman i Pro. 16. 36. affirmeth of the whole manner of the Lottery that it is from Iehouah And this was the sense of that old Prouerbe k Gen. 22. 14. In the Mount of IEHOVAH it shall bee prouided meaning GOD in time and place will prouide as once in the Mount he did whereunto tend these and the like speeches The l Psal 145. 15. eyes of all things looke vp vnto thee thou giuest them meate in due season I m Ezech. 34. 26 will send raine in his time Euery n Iob 14. 5. mans dayes are precisely determined and the number of his Moneths With thee thou hast set his appointed time which he shall not passe My o Psal 31. 16. times are in thine hands I p Esay 60. 22. IEHOVAH will hasten it in his time When q Gal. 1. 15. it pleased God who had separated me from my Mothers wombe to reueale his Sonne vnto me When r Gal. 4. 4. the fulnes of time came God sent forth his Sonne Å¿ Ephes 1. 10. that in the dispensation of the fulnesse of times hee might gather together in one all things both which are in Heauen and which are in Earth anew in Christ None t Iohn 8. 20. layd his hands vpon him for his houre was not yet come It u Acts 1. 7. is not for you to know the times and seasons which God hath put in his owne power Here is the Faith and Patience of the Saints Wicked men because x Psal 50. 21. God holds his peace deferring his vengeance thinke him to be like vnto themselues and because y Eccles 8. 11. there commeth no recompence of their euill quickly therefore the heart of men is full within them and they imb olden themselues to commit wickednesse But saith Salomon iudgeing aright as the Spirit of God directed him Though to a sinner that doth euill a hundreth fold God should euen prolong his dayes yet I know it shall bee well to them that feare God but it shall not bee well vnto the wicked Hitherto belongeth that The z Gen. 15. 16. wickednesse of the Amorites is not yet accomplished and God a 2. King 14. 27 had not decreed as yet to blot out the name of Israel from vnder Heauen therefore he saued them c. Also that of b Abac. 2. 2. Abacuck The Vision is yet put off to the appointed time which in his terme it will vtter and not lye If it linger waite for it for it will certainly come it will not stay These actions also for the more varietie of the Doctrine may be considered foure manner of wayes First In the greatest and smallest actions aswell as in those of a middle kinde Greatest It is he that c Dan. 4. 29. translateth Kingdomes d Psal 10â— 40. Iob 1â— 20. powreth contempt vpon Princes is c Psal 76. 13. terrible to the Rulers of the earth f Esay 19. 4. I saith God will deliuer Egypt into the hands of a strong Lord. Nebuchadnezzar was seuen yeeres taking foorth this Lesson As g Dan. 4. 29. hee walked in his Palace and in the pride of his heart said Is not this that great Babylon which I haue built to be for the Royaltie and ornament of my beautie by the power of mine owne strength Whilest the word was yet in his mouth a voice came from Heauen saying To thee it is told O King Nebuchadnezzar that thy Kingdome is gone from thee and thou shalt be driuen from men to haue thy dwelling with the Beasts of the field there shall be giuen thee grasse to eate as vnto Oxen and seuen times shall be made to passe ouer thee till thou acknowledge the most High to beare rule ouer the Kingdomes of men and that to whom he will he giueth the same He h Psal 135. 7. sendeth Lightnings Tempests and Thunders i Psal 113. 7. rayseth the poore out of the Dust the needie out of the Dunghill killeth k 1. Sam. 1. 6. and giueth life In this account come also to bee reckoned the changes and alterations which fall out in the World whereof the Prophet saith The right l Psal 78. 11. hand of the most High bringeth great changes A m Psal 107. 14 fruitfull Land he turneth into saltnesse for the sinne of the Inhabitants thereof He n Esay 10. 46. sendeth leanenesse vpon the fat ones maketh o Psal 113. 9. the barren a glad Mother of Children turneth p Psal 114. 8. the Rocke it selfe into a Poole the Flint into a Fountaine of Water But there being a GOD that rules the World it cannot with any reason bee thought that great things should bee neglected of him Let vs therefore see how this Doctrine may be made good not onely in those Actions that are of a middle sort but euen in the smallest and of least respect which Worldlings thinke that God regards not nor looke not after It was a prophane speech of me q 1. Kings 20. 23 Aramites that God is the God of the Mountaines and not of the Valleyes Yes our God is the God even of the Valleyes also hee looketh vnto great things and neglecteth not the meanest Can there be any thing of lesse account then a Sparrow to light vpon the ground or a haire to fall from our head yet r Mat. 10. 29. none of these is done without him The Å¿ Pro. 16. 1. Wiseman also most diuinely teacheth that the answere of the tongue is from IEHOVAH that is managed and ordered by him that one cannot so much as wagge his tongue without his direction howsoeuer his heart bee full of thoughts Dauid t Psal 31. 16. also acknowledgeth My times are in thy hand He saith not My whole time or course of life but times in the Plurall to shew that euery point and period of ones life euery turne and returne dependeth vpon God Secondly Gods Prouidence is to be seene in the most casuall things which foolish men ascribe to Chance and Fortune The u Pro. 16. 33. Lets saith SALOMON are cast into the lap but the euent is from IEHOVAH
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
power and comfort of his Spirit whereby he doth communicate himselfe and all he hath vnto vs not in any corporall or bodily presence The time that hee thus ascended both in Soule and the fortieth day after his Resurrection Bodie was fortie d Acts 1. 3. dayes after his Resurrection during all which time hee was conuersant with his Disciples teaching and instructing them aswell in all points of Christian doctrine as in those that belong to the Policie and Gouernment of his Church whereupon the e Heb. 3. 2 3 4 5 6. Apostle saith He was faithfull in all the House of God after a more excellent sort then Moses was The fruit of Christs Ascension into Heauen is our comming thither as shall appeare more at large hereafter And this entrie into Heauen to purchase full Redemption for vs belonged to his Priestly Function wherof the High Priests entring into the Holy of holies once a yeere was a type or figure Heb. 8. 7 12. The fourth and last step is his f Iohn 7. 39. Acts 3. 13. Glorification or the and there sitteth at the right hand of God that is to say enioyeth all Soueraigntie Power and Glorie inriching of him after hee was ascended with an vnspeakeable and incomprehensible though not an infinite measure of all Happinesse Ioy Wisdome Knowledge Excellencie more then all men and Angels haue whereof the g Psal 45. 8. Heb. 1. 9. Psalmist speaketh God euen thy God hath anoynted thee with the Oyle of gladnesse aboue thy fellowes Therefore this is called also his h Acts 2. 33. Exaltation or i Phil. 2. 9. Superexaltation hauing in stead of shame and contempt which for our sakes hee did willingly vndergoe becomming subiect vnto death the most ignominious death of the Crosse all and all manner of excellencie both Kingdome Power and Glorie bestowed vpon him and this is that which figuratiuely is meant by his sitting or standing at the right hand of God his Father Heb. 1. 3. Hauing by himselfe purged our sinnes hee sitteth at the right hand of Maiestie in the highest places Marke 16. 19. The Lord after he had spoken these things was taken vp into Heauen and sitteth at the right hand of God Acts 7. 55. He being full of the Holy Ghost looked stedfastly vp to Heauen and saw the Glorie of God and Iesus standing at the right hand of God A phrase or forme of speech taken from earthly Princes who are said to set them at their right hand whom they are pleased to k Mat. 20. aduance into the principall place of Honour and Administration of their Kingdome First touching his Gouernment and Dominion both the Apostles so expound this Phrase when that which l Psal 110. 1. Dauid saith IEHOVAH said vnto my Lord Sit thou at my right hand till I make thine enemies thy footstoole The one m 1. Cor. 15. 25 rendreth thus He shall raigne till he haue put all his enemies vnder his feet The n Acts 2. 36. other inferreth vpon it Let all the house of Israel therefore know for a certaine that Him God hath made both Lord and Christ For power and dominion both that serueth Ephes 1. 10 20 21. According to his mightie power which hee wrought in Christ when he raysed him from the dead and set him at his right hand in the heauenly Places far aboue all Principalitie and Power and Might and Dominion and euery name that is named not in this World onely but also in that that is to come and hath made all things subiect vnder his feet Of his Glorie the same is manifest in that this verie setting at the right hand of God is o Acts 3. 13. called his Glorification and the p Acts 7. 55. Storie of Stephen coupleth them together He saw the Glory of God and Iesus standing at the right hand of God The fruit of his setting at the right hand of God is very great and in a manner all in all both for his Intercession and Kingdome as we shall haue occasion to note hereafter All that hitherto hath beene said concerneth our Sauiours Hitherto of Oblation Intercession is offering of himselfe we come now to the other part of his Priesthood standing in his Intercession A thing most necessarie to be added to the rest for in vaine were all his Offerings and Oblation if by his Prayers and Supplications to his Father and the continuall presenting of his Merits hee did not purchase Grace that the same should bee made effectuall for vs. Wherefore this as one step higher is added to the former Rom. 8. 34 Who shall condemne It is Christ that dyed nay rather which is risen who also is at the right hand of God who also maketh Intercession for vs. In his Intercession I obserue First that it is the proper Office and Honor of Christ by whom onely we come vnto God Heb. 7. 25. Secondly That it is the requesting and intreatie of the continuall presenting of his Merits to God his Father the continuall presenting of himselfe and the Merits of his Death and Passion whereupon hee is called our q 1. Iohn 2. 1. Aduocate or Spokesman and is said to r Heb. 9. 24. appeare on our behalfe before the face of God and to make If any man sin we haue an Aduocate with the Father euen Iesus Christ that righteous one Å¿ Rom. 8. 34. Heb. 7. 25. his Father Intercession for vs. The word appearing being a word taken from the Courts and Seats of Iustice as we vse to say when the Plaintife or Defendant is called Who is heere to appeare for him Christ therefore is as it were our Attournie to appeare for vs before his Father I make mention of the Father onely because the Father is the first of the three Persons in order who being appeased the Sonne and Holy Ghost are also pleased they all being one as in essence and nature so in will and agreement Thirdly When and how he performed this Intercession namely whilest hee was vpon Earth in so many so sweet so heauenly and so feruent Prayers as he powred forth from time to time for the Saluation of his Elect especially that most solemne and sacred one aboue the rest Iohn 17. wherein being anon to be offered hee did consecrate both himselfe the onely and eternall Sacrifice and vs in and through him vnto his Father by the power and force of which his Prayer the Church of God hath euer stood and shall stand vnto the end And what he did then vpon the Earth the same he doth though not in the same manner now in Heauen not with knees bowed and hands stretched out but yet in such sort as is fit for him to giue and fit for his Father to receiue Fourthly That hee maketh Intercession for all the Elect on the behalfe of those Elect. and for them alone not for the Reprobate and Worldlings Iohn 17. 9. I pray not
both the stayes of a Kingdome t Eccles 9. 16. Eccle. 9. I say wisdome is better then strength Both these the Prophet noteth in this our King Esay 9. 6. Thou shalt call his name Wonderfull The Counseller The mightie strong God And Zachar. 3. 9. The Lord making promise of his seruant the Bud calleth him a Stone in respect of his strength and might gouerning and disposing all things for the defence and safetie of his Church Vpon which one stone he saith he will set seuen eyes meaning he would giue vnto him most absolute and perfect wisdome His wisdome first as of a most graue and sage Counsellor is noted Reuel 1. 13 14. when he is said to haue a long Stole and a white head Of his power the Apostle speaketh Heb. 1. 3. He beareth vp all things by the Word of his Power or his powerfull Word and Command And these two aptly answer to the two weapons wherewith the Church is by the enemies thereof from time to time assaulted Force and Fraud for by his wisdome hee knoweth how to meet with all their subtilties and deuices by his strength and power he is able to scatter all their forces Therefore the Psalmist saith u Psal 72. 14. From guile and violence hee shall deliuer their soules Fourthly the qualitie and manner of his administration is in x Esay 11. 5. iustice and truth for the iustice of it the y Ps 4. 5. Psalmist saith and out of him the z Heb. 1. 8 9. Apostle to the Hebrewes Thy Scepter is a righteous Scepter Thou hast loued righteousnesse and hated iniquitie a Ps 72. 2. Againe He shall iudge the people with righteousnesse and the poore ones with iudgement The like saith the Prophet b Esay 32. 1 Esay Beheld a King shall raigne righteously Againe c Esay 9. 6. He shall establish his Kingdome and hold it vp by Iudgement and by Iustice The iustice of his Kingdome standeth first in beeing a shelter to his subiects then destroying Rebels What a shelter he should be to his subiects d Esay 32. 2. Esay did foretell That Man Christ the King shall be as a hiding place from the Wind and a Refuge from the Storme as Riuers of waters in a dry place as the shadow of a great Rocke in a ground wearie with verie thirst for as the e Ps 72. 21. 13. 13. Psalmist saith He shall deliuer the poore when he crieth and the needy which hath no helper He shall spare the needy and the poore and saue the liues of the poore from guile and violence he shall deliuer their soule and deare shall their bloud be in his eyes Contrariwise of the Rebels and those that lift vp themselues against him the same f Ps 7â— 9. Psalmist saith Before him shall the Inhabitant of the Desart rough and vnruly people bow downe themselues and his enemies shall licke the dust g Ps 110. 1. So Ps 110. Sit at my right hand till I haue made thine enemies thy footestoole where the triumph ouer his foes is in the end of the h Vers 5. 6. 7 Psalme described O Lord he that is at thy right hand shall dash Kings in pieces in the day of his wrath He shall iudge the Nations filling them with carcases breaking the head in many Countries that is to say euery where of the brooke in the way shall he drinke like a most Noble Generall that followeth hard the victorie and giueth himselfe not so much times as to eat and drinke whilest his enemy is in the chase Therefore shall he lift vp his head in token of victorie and of Triumph So it is said Dan. 2 44. This Kingdome shall destroy all other Kingdomes that shall oppose themselues vnto it Both these parts the Psalmist i Ps 72. 4. hath together He shall sue the children of the poore and crush the oppressor for the truth that is the sincere administration of his Kingdome k Esay 32. 3 4 5 6 7 8. Esay speaketh at large in the two and thirtieth Chapter of his prophesie Fiftly The fruit of this administration is peace that is to say all manner of blessings and good things vnto his people Psal 72. 3. The hils shall bring forth Peace vnto the people and the little hils through righteousnesse What and how wonderfull that Peace should bee Esay doth foretell Chap. 11. 6 7 8 9. For the beter vnderstanding of the former Doctrine In the Angels perfect concerning the generalitie of Christs gouernement ouer all the creatures and for a more comfortable vse of it consider we the distribution which hee himselfe giueth of the creatures ouer whom he so commandeth When hee saith l Math. 28. 18. All Dignitie that is to say Power Preeminence Rule and Authoritie is giuen vnto me in heauen and vpon the earth meaning ouer Angels men and all other creatures His gouernement of the Angels standeth in these poynts First He is the Lord and they his vassals whom hee commandeth and ruleth at his pleasure whereupon they are called m Reu. 19. 10. 22. 19. our fellow-seruants Secondly He teacheth and informeth them the will of his Father which they by their owne strength or industrie are not able to reach vnto Wherefore in n Dan. 8. 13. Daniel the Angel desireth to learne of him how long the vision shall be o Reu. 5. 1 2 3 4 5. for none in Heauen nor the most glorious Angels there nor vpon the earth nor vnder the earth are able to open the Booke with seuen seales in the right hand of him that sitteth vpon the Throne but this Lion of the Tribe of Iuda onely Thirdly He holds them vp in that integritie and perfection of Nature wherein they stand neuer to fall away for which cause they are p 1. Tim. 5 21. called Elect being elect indeed of and by him as hee is the Sonne of God but not in and through him as hee is the Mediator for his Church considering that if man had neuer faine and consequently if Christ had neuer beene yet the Angels election had beene firme and stable and GOD in their election had no regard of a former corruption as he had in man yet that nothing hindreth but that they stand now by him as the Mediator q Iohn 13. 3. into whose hands God hath committed all things Fourthly Hee vseth their ministerie and seruice in the Gouernment of the World as wee noted before out of the Vision of r Ezech. 1. Ezechiel This Gouernment reacheth vnto the Deuils the Angels In Deuils that fell also for First Hee shutteth them vp in perpetuall hardnesse of heart vnto the Iudgement of the great Day which may well bee gathered by that hee doth to Å¿ Iohn 12. 39 40 41. reprobate and wicked men Secondly Either for the triall of his children or plaguing of the wicked as to himselfe it seemeth best he giueth them sometimes release
of their torments and looseth them out of those chaines and fetters of darkenesse wherewith they are held fast Hence it is that Luke 8. 32. they besought this Iesus not to charge them to depart into the Deepe And this benefit the Deuils themselues haue from Christ for the good of his Church and the working of his glorie Thirdly He restrayneth and bridleth them that notwithstanding all their rage and malice they cannot exceed the bounds that hee hath set and when they haue done all they can they bring to passe but his good will and pleasure So Mat. 8. 31. The Deuils could not so much as take their pleasure of the poore Herd of Swine before they had begged leaue of Christ Fourthly The subduing and conquering of them for t 1. Co. 15. 24 25 hee shall abolish all Principalitie and all Dignitie and Might being to raigne till hee haue put all enemies vnder his feet As u Psal 110. 1. Dauid had said long before and as the x Gen. 3. 15. promise was in Paradise The seed of the woman shall breake the Head of the Serpent and of his seed Fiftly The iudging of them in the latter Day which the vncleane spirits themselues acknowledge and confesse when they expostulate the matter with him Art thou come to torment vs before the time Mat. 8. 29. Touching his Gouernment ouer Man-kind this is and men corrupted common that he bestoweth vpon them all the light of Reason and those seedes and ornaments of GODS Image which they carrie yet about Iohn 1. 9. This is hee that lighteneth euery man that commeth into the World Specially towards the Reprobate is the same in all points that is to Satan their head that is to say First A perpetuall obduration and hardening of their hearts vnto finall vnrepentance for so the y Iohn 12. 39 40 41. Euangelist Iohn when hee had shewed that the Iewes could not beleeue because Esay had said He hath blinded their eyes and hardened their heart lest they should see with their eyes and vnderstand with their heart and I should heale them Immediately hee addeth These things said ESAIAS when he saw his glorie and spake of him Secondly The restrayning and bridling of them that notwithstanding all their rage and furie they cannot go beyond his appointed Lists as wee see in z Acts 9. 1. c. Saul who breathing out threatning and slaughter after the death of Stephen went with full swindge to Damascus to cast into Prison all that called vpon the Name of Iesus but hee in the verie way meeting with him restrayneth his malice and changeth his heart to professe the Truth which before hee persecuted And this is it the a Psal 76. 11. Psalmist saith The rage of men shall turne vnto his glorie Thirdly His conquering and suduing of them Psal 2. 9. Thou shalt crush them with a Scepter of Iron and breake them in pieces like a Potters Vessell Luke 19. 31. Those mine enemies that would not I should raigne ouer them bring hither and slay them before me Fourthly That he is to iudge them in the latter Day for this b Acts 10. 43. is he that is appointed of God the Iudge both of the liuing and the dead And as Paul saith Acts 17. 31. God hath set a Day wherein he will iudge the World by the man whom he hath appointed To the rest of the Creatures this belongeth In the rest of the World peruerted First That now hee keepeth them from running and falling vnto nothing Secondly That hereafter he will renew them into an excellent and glorious condition Both c Psal 96. 10 11 12. which are the worke of Christ and that for his Elects sake CHAP. IIII. Of the Propheticall Office of Christ and of the outward Church WE haue done with CHRISTS Office of a The other which is vnto his Church a companie of men culled out of the World who beleeue or professe to beleeue in him This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth The Kingdome Iudge in the generall gouernment of the World The second Arme or Branch of his Kingdome is the Propheticall Office A part I make it of his Kingdome not of his Priest-hood First For that all his Priestly Functions are betweene God and Him as the Apostle defineth them to be in matters to Godwards Heb. 5. 1. But these of his Propheticall Office as the rest of his Kingdome are vnto his Church Secondly Because those wherein the Propheticall Office Propheticall Office is thought to consist Teaching Preaching Ministring of the Sacraments Discipline and such like whervnto Miracles come also to bee annexed are matters of Authoritie and of Power deriued from his Kingly Office and his Word is called The e Mat. 13. 19. Word of the Kingdome yea the preaching of the Gospell and the outward Church collected and gathered by the same hath the name of f Mat. 13. 24 47 52. the Kingdome of Heauen Thirdly Since the Ministerie of Christ hath alwayes going with it an effectuall and liuely working of his Spirit as one speciall part of this Propheticall Office his Ministerie must needes bee a Noble and a Royall Dignity that is accompayned with so great a force and power Fourthly It is by vertue of his Kingly Office that he sendeth forth Prophets and Apostles and all other Ministers prooued Ephes 4. 8 11 12. where Paul describing the Royaltie of his Kingdome that hee led captiuitie captiue and gaue gifts vnto men immediatly addeth He therefore gaue some to be Apostles some to bee Euangelists some Prophets some Pasters and Teachers for the knitting together of the Saints for the worke of the Ministerie for the building vp of the Body of Christ But this all must grant that he doth as the Head of the Prophets Therefore the Propheticall Office is one part of his Kingly bountie And albeit Teaching may seeme a part of the Priestly Function by that which is written Deut. 33. 10. They teach IACOB thy Iudgements and Israel thy Law yet the essentiall point of the Priests Office which stood in Sacrifices and Oblations must bee distinguished from that common to the whole Tribe of Leui as in that very place the words following doe distinguish them They put Incense before thy face and Sacrifice wholy to bee consumed vpon thine Altar for as Priests they went no further then to doe and to be types of those things which before were assigned vnto the Priest-hood of Christ Their Office of teaching and instructing the people they had another calling for common with the Tribe of Leui which the Prophets else who were not of the same Tribe yet tooke vpon them being raysed vp extraordinarily for that purpose from whom this part of Christs Office tooke the name and not from the Priestly Function though they were also called of GOD vnto it The Propheticall Office of Christ respecteth a Church Which is
for they dranke of the Spirituall Rocke following them and the Rocke was Christ The difference onely is First In the outward Signes Secondly In that the Sacraments of the Old Testament were signes of c Heb. 10. 1. future good things which Christ should performe ours are signes and remembrances of good things alreadie done and performed by him The Ministers of the New Testament were first Apostles The Ministers of the New Testament were Apostles inspired by whose Ministery were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. inspired of Christ as is afore-said by whose Ministerie were written the Bookes of the New Testament then Prophets Euangelists Pastors Teachers c. These fiue you haue so reckoned vp Ephes 4. CHAP. VII Of that which the Scripture by excellencie termeth The Kingdome and of the Church of Gods Elect. OF the three great Armes or Branches of Hitherto of Christs Propheticall Office That which the Scripture by excellencie termeth The Kingdome is to the Church of Beleeuers It standeth in an effectuall Calling and the ruit that commeth from it An effectuall Calling whereby hee draweth as many as are elect to beleeue in him Christs Kingdome two haue beene alreadie opened His generall Gouernment of the World whereby hee swayeth all things and the fauours which in the Largesse and Royaltie of his Propheticall Office he bestoweth vpon the Church in generall the bad among them aswell as the good all sworne vnto him and called by his name and all for the Elects sake being so many steps and stayres to leade those whom God hath chosen to farre more eminent and surpassing Graces now to bee spoken of in this third part which the Scripture is wont to call by way of excellencie d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdome e Rom. 14. 17. The Kingdome of God or f Col. 1. 13. The Kingdome of his Sonne and g Mat. 13. 44 45. The Kingdome of Heauen For though the same as wee haue shewed bee specially spoken of the Raigne of the Messiah when hee came into the World yet for the truth and substance it holdeth in all times from the beginning that being Citizens of that Kingdome we haue as it were a Heauen here on Earth and Heauen indeed hereafter for in it are all the glorious things which God communicateth with his people Wee beginne with that excellent and precious gift of Faith the sauing Knowledge of GODS Elect Which standeth in the imbracing and laying hold on Christ the highest step of Grace that in this life is possible to bee attayned whither the Reprobate neuer can ascend Also it is the life soule of the true Church on Earth as Profession is outward for the proofe whereof I refer you further to that which is spoken there wherefore the number or h Ephes 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family as Paul speaketh of Gods Elect effectually called to the knowledge and participation of Christ makes the whole companie of those that belong vnto him and are indeed and truly his which therefore by excellencie is wont to be called i Ephes 1. 22. 5. 23 32. Col. 1. 18 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. The Church or as we vse to speake and as the Symbole of the Apostles hath it The holy Catholike Church wherein these qualities come to be obserued First The Church is but one whether they bee on Earth drawne by the Word of Christ and the Grace of his holy Spirit to beleeue in him or in Heauen there enioying his blessed presence so the Apostle doth k Col. 1. 20. Ephes 3. 15. many times deuide it they make all but l Ephes 1. 10 23 Col. 1. 18. one bodie whereof Christ is the Head Secondly Catholike or Vniuersall The Papists ridiculous to call the Romane Church which if it were admitted a true Church is but a particular Church by the name of the Catholke Church it may be called hauing regard both to persons places and times Persons as comprehending all GODS Elect who in their time are all gathered into the bosome of this Church Wherefore Gal. 4. 26. the Catholike Church Ierusalem which is aboue is said to be the mother of all In regard of place because it is not tyed to any Region or Countrey in particular but scattered throughout the World For the times In all Ages of the World God hath euer some that are his indeed members of the true Church through faith in him Thirdly The true Church is called holy because they are indeed and truly the sanctified members of Christ regenerate and borne againe in whom he dwelleth and raigneth by his Spirit being washed iustified sanctified through him and hereafter for euer glorified So as out of this Church there is no Saluation for there is no Faith no Christ but there and hereof the m 1. Pet. 3. 20 21. Arke was a Figure wherein all that were not perished Fourthly The true Church whilest it remayneth here on Earth is inuisible because their Faith which onely maketh them members of the Church cannot be known or seene of any but of those that do receiue it And if the true Catholike Church might bee seene then were it no Article of our Faith to beleeue it Howbeit at the last Day they shall be all seene To speake of Faith which maketh men members of the true Church Properly it is a vertue and holy qualitie of the Minde and Will powred into vs by the Holy Ghost for the knowing and apprehending of Christ But as the Scriptures take it and Diuines commonly define it by the worke of Faith it is a knowledge and apprehension of Christ now absent with all his benefits offered in the Word to bee ones owne Howbeit in so great a matter to vse somwhat a more large description and in one view to lay forth whatsoeuer is necessarie to bee knowne of Faith Faith proper to Gods Elect for I meddle not here with Historicall Faith which n 1. Iames 2. 19 Iames calleth the faith of Deuils nor with o Mat. 13. 21. temporarie Faith or the Faith of p 1. Cor. 13. 2. working Miracles these are but in name onely and abuse of speech or if properly Faith yet not sauing Faith but true and sauing Faith is a speciall gift and grace of God wrought in our hearts by the Holy Ghost and that ordinarily by the preaching of the Gospell nourished by the Word and Sacraments Ioyned it is with Knowledge not a generall or confused knowledge but the sauing knowledge of Gods Children that apprendeth Christ and applyeth him to euery true Beleeuer But apprehending Christ absent in his Word it is mixed with much weaknesse and vnbeliefe yet still holdeth fast and letteth not goe the hold but continually groweth till wee come to see Christ in his Glorie and therefore is perpetually waited vpon by Hope the sure Anchor of our soules Now
another feruently being borne againe c. maketh a difference betweene these three Regeneration Sanctification and the fruits thereof in louing one another This is yet more euident in that Regeneration is that which b Iohn 1. 12 13 maketh vs the sonnes of God but c Ro. 8 9 10 11 Sanctification is the worke of Gods Spirit when 〈◊〉 once his sonnes although these things in time cannot bee seuered but in order and nature onely I make therefore Regeneration to be the whole work of our being in Christ and the meanes of those two notable Graces that wee haue from him Iustification and Sanctification as Generation is the meanes of that corruption that from our fleshly Parents commeth downe vpon vs so our Sauiour taketh it in the d Iohn 3. 3. place before named propounding this as the summe of Christianitie Vnlesse a man bee borne againe hee cannot see the Kingdom of God And this Regeneration is indeed a great and a wonderfull worke of God a Miracle of all Miracles and the onely Miracle which now adayes hee worketh ordinarily in his Church raising men from death to life a more excellent life then we lost in Adam whereupon it is called A quickening Ephes 2. 5. To proceed then to the opening of the former definition First The worke of Regeneration is altogether heauenly o. ◠spirituall and spirituall as in Generation all things are fleshly and carnall whereupon it is called The Seed of God 1. Iohn 3. 9. This deceiued that great Doctor Nicodemus that when our Sauiour taught him Vnlesse a man be borne againe he cannot see the Kingdome of God he answered How e Iohn 3. 4. can this bee Can a man that is old enter into his Mothers wombe and bee borne againe Not vnderstanding that all things heere are spirituall The begetter not a man as our Parents according to the flesh are but the Spirit of God himselfe That f Iohn 3. 6. which is borne of the Spirit is Spirit g Iohn 1. 13. which are not borne of bloud nor of the will of man but of GOD. h 1. Cor. 12. 13. By one Spirit wee are of the will of the flesh all baptized into one Bodie c. The seed wherewith wee are begotten is the i 1. Iohn 3. 9. seed of God not corruptible but immortall the worke it selfe spirituall For that which is borne of the Spirit is Spirit Iohn 3. 6. And thus doth the Apostle 1. Cor. 15. 45. compare our heauenly and spirituall condition that wee haue by Christ opposing it to that wee had in Adam who though he were made perfectly holy yet was made onely naturall The first man ADAM was made a liuing soule or a naturall person the last ADAM was made a quickening Spirit Againe k Verse 49. Such as the earthly one is such also are those that are earthly and such as the heauenly one is such also are those that are heauenly And as we beare the Image of the earthly one so shall wee beare the Image of the heauenly one Secondly I note the dignitie of those that GOD incorporating into Christ vouchsafeth the honour of a new Birth vnto that it is a translating of them from the rotten stocke of their Parents according to the flesh and an in graffing of them into the noble Stocke of his Sonne Christ Iesus that as we are of one fleshly mould and substance with our Parents so are we spiritually of one nature and substance with Christ and are truely and indeed but in a heauenly and spirituall manner bone of his bones and flesh of his flesh as the Apostle saith By l 1. Cor. 12. 13. one Spirit wee all are baptized into one Bodie and are made to drinke into one Spirit that is are incorporate into Christ and made partakers of his whole person both of his bodie and soule And hereupon wee are said to bee m 2. Cor. 5. 17. in Christ to n Gal. 3. 27. put on Christ that o Ephes 3. 17. Christ dwelleth in vs and that wee are his p Heb. 3. 6. House and q 2. Cor. 6. 16. Temples c. This neere coniunction our Sauiour expresseth by the similitude of a Vine and the branches Iohn 15. 1 2. The Apostle of a Bodie and the members 1. Cor. 12. 12. and againe of a man and wife in wedlocke Ephes 5. 23. The husband is the wiues head as Christ is the head of the Church Thus the Prophet also speaketh Hosh 2. 18. I will espouse thee to be mine for euer The Song of Salomon and the fiue fortieth Psalme are wholly spēt in the celebrating of this spirituall Marriage And Ezechiel in his sixteenth Chapter doth notably declare it from the eighth Verse vnto the foureteenth I stretched the wing of my garment ouer thee taking there for my Wife and being thy Husband and Redeemer I couered thy nakednesse and sware and entred into a Couenant with thee that thou mightest be mine I washed thee with water and washed away the abundance of bloud from thee and anoynted thee with Oyle as great Princes were wont to haue their Wiues to bee before they came together meaning the anointing of the Spirit whereby shee was regenerate and restored to her beautie To conclude saith hee I clothed thee with broydered worke and shod thee with Badgers skinnes and I girded thee about with fine Linnen and couered thee with Silke I decked thee also with Ornaments and I put Bracelets vpon thy hands and a Chaine on thy necke and I put a Frontlet vpon thy face and Earings in thine eares and a beautifull Crowne vpon thine head that is I gaue thee all things both for necessitie and delight crowned thee with beautie and great honour and made thee a Queene by thy match with me The man thus borne againe or so much of him as is regenerate is called r 1. Cor. 5. 5. Gal. 5. 17. Spirit A ſ Ephes 4. 24. Col. 3. 20. new man or a man new created The t Rom. 7. 22 25. minde The u Rom. 7. 22. Ephes 3. 16. inner man The Spirit principally in regard of the Authour and Efficient of it the Spirit of God and of that whole heauenly and spirituall worke whereof wee heard before A man new created to shew both the excellencie and difficultie of the worke the excellencie as being all cast into a new mould that our fleshlinesse may bee put off the difficultie in that it is no lesse a piece of worke then to make the World againe that so wee may learne to ascribe the Glorie of it vnto God alone For x Psal 100. 3. he hath made vs and we haue not made our selues to be his flocke and the sheepe of his pasture And as the Apostle saith to the y Ephes 1. 10. Ephesians Wee are his workmanship created in Christ Iesus vnto good workes Lastly Because in our m 〈…〉 e and inward parts this