Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heauen That is to bring Christ from aboue Or Who shall goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
fulnesse of Christ that we may be no more children c. And 1. Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away When I was a child I spake as a child I reasoned as a child But when I became a man I put away the conceits of a child The Infancie of Regeneration I call that weake inception which is in vs during this present life wherein we are yet as little children scarce come out of the shell h 1. Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-borne babes as PETER calleth vs i Rom. 8. 23. which receiue but the first fruits of the Spirit or onely k 2. Cor. 1. 22. a pawne or pledge the earnest penny of the Spirit for as in the naturall birth of a man his bodie commeth not into the world so great and strong as afterwards it proueth but small weake and impotent so in the spirituall birth of Regeneration the soule of man is not at the first moment indued with perfection but must grow and go on forwards to it which is all our life long I meane not that this Infancie is the first act of our Regeneration for there be some that are borne in respect of others strong in Christ and Giants the first day as was the Apostle Paul But I meane the whole progresse also and continuance all our life euen in the best And so doth the Apostle 1. Cor. 13. 11. bring the similitude of childe-hood and mans estate not to note the beginning and proceeding in Christianitie but to set forth the excellencie in heauen aboue that which we attaine vnto being here To this estate these foure things are proper First In euerie man Regenerate there be as it were two men deuided the old and the new man The old man called also the outward man the flesh the members for we carrie about vs a whole bodie of sinne is so much of vs whatsoeuer it be within or without that is naturall and left yet vnregenerate The new man called also the inner man the Spirit the minde is our part Regenerate and borne againe wherein being freed from sinne we begin to bring forth fruits to God And that both these are in one and the same man we are taught Math. 26. 41. The Spirit is readie but the flesh is weake 1. Cor. 5. 5. Deliuer such a one to Satan to the destruction of the flesh that the Spirit may bee saued in the Day of the Lord Iesus Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh that yee cannot doe the things you would Rom. 7. 25. Therefore I my selfe in the minde serue the Law of God but in the flesh the law of sinne and in a number of other places Thirdly That it is not a worke to bee seene and in our owne inward assurance of the Spirit not in the Worlds discerning of it knowne of men as that other shall be manifest vnto all But euery mans conscience must assure him for himselfe and of other in whom there bee signes and likelihoods we are to hope the best wherefore the Apostle Col. 3. 3. saith That our life is hid with God in Christ not to be manifested till Christ our Life doe manifest himselfe For l 1. Iohn 3. 2. this cause saith another the World knoweth vs not because it knoweth not him Beloued now are we the Children of God but it is not yet made manifest what we shall be Fourthly In this infancie there is yet a continuall and growing growth till we come to the full measure of a perfect man in Christ And that is it which the Apostle saith 2. Cor. 4. 16. that the inner man is renewed daily as hee doth more largely declare it Ephes 4. 15 16. Being sincere in loue let vs grow vp in him in all things who is the Head euen Christ of whom all the whole bodie knit together and compact by all the ioynts furnished through the power within working of Christ our Head quickening all the parts as the Soule doth the Bodie according to the measure of euery member receiueth an increase fit for the bodie to the building vp of it selfe through loue Colos 2. 19. By whom or from whom that is to say from Christ the Head all the Bodie furnished and knit together by ioynts and bands increaseth with the increase of God And hither those two Parables before Mat. 1◠seeme to tend Fiftly That the measure and proportion of our according as our Faith doth grow growth is the measure proportion of our Faith as the Apostle sheweth there m Ephes 4. 13. that the vnity of Faith bringeth the perfection of the Bodie of Christ So as the greater wee be in Faith the stronger wee are in Christ if of small Faith then weake Babes in Christ The full perfection and accomplishment of Regeneration After commeth that perfect Regeneration which the Scripture calleth mans estate shall then bee When wee haue attayned the marke and are made perfect as the Apostle speaketh Phil. 3. 12. Therefore this degree is termed Mans estate and sometimes by a note of excellencie aboue the other hath the name of Regeneration appropriate vnto it as appeareth by conference of Mat. 19. 28. with Marke 10. 30. where that which Matthew nameth Regeneration is called The World to come for then indeed doth our Spirituall Marriage beginne all our life here being as it were n Cant. 4. 7 8. the bidding or as the betrothing of a Wife The Church in the Canticles setteth it forth by o Cant. 7. 6. bringing of Christ into the House of her Mother CHAP. IX Of Wisdome Righteousnesse Sanctification and Redemption THE holy Angell telling Ioseph of a Sonne Saluation wrought by the Spirit of Christ dwelling in vs. to bee brought into the World whose name should be called IESVS rendreth this reason of the Name q Mat. 1. 22. For he shall saue his people from their sinnes That Saluation the Spirit of Christ dwelling in vs and being ours by Regeneration effectually doth worke for it washeth vs from our sinnes it iustifieth our persons and sanctifieth our hearts slaying sinne in our mortall bodies and quickening our soules to a liuing hope through the Resurrection of Iesus Christ and shall hereafter quicken both our bodies and our soules vnto euerlasting Glorie Thus the Apostle writeth to the Corinths n 1. Cor. 6. 11. But yee are washed from the sinnes wherein they formerly wallowed but yee are iustified but yee are sanctified in the Name of the Lord Iesus and by the Spirit of our God And to the o Rom 8. 11. Romanes If the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will also quicken your mortall bodies by his Spirit dwelling in you As on the other side p Iohn 6. 53. Christ saith Vnlesse ye eat the flesh of
as Mat. 10. 42. Whosoeuer shall giue to one of these little ones a cup of cold water onely in the name of a Disciple shall not lose his reward Ephes 6. 8. What good soeuer euery man doth that he shall receiue of the Lord Heb. 6. 10. God is not vniust to forget your workes and the labour of loue which yee shewed towards his Name ministring to the Saints c. But the reward they haue is not for themselues or of their owne desert since there is nothing absolutely good and worthy of reward that commeth from vs and everlasting life with all the parts of it is the free gift of God in Iesus Christ Rom. 6. 23. but because they proceed from Faith that is by the promise of Grace not by the promise of the Law Good works therefore The Popish doctrine that we are iustified by the workes which Christ worketh in vs by his Spirit So ioyning workes together with Christ in the matter of Iustification and their doctrime of Merits reaching that the good works of such as are in the state of Grace doe ex condignâ— that is of a sufficient worthinesse and desert that is in them merit eternall life auaile no whit to the purchasing or meriting of our Saluation neither in the whole nor in part First Because the best of all our workes in this life is stayned with some pollution and therefore not able to stand before God whose exact Iustice cannot abide the least defect Secondly The Apostle saith expresly Rom. 3. 20. By the workes of the Law none can be iustified Where by the workes of the Law hee meaneth not workes done by our owne strength without Faith and the Grace of God as Papists absurdly teach for whatsoever is not of Faith is sinne Rom. 14. 23. And therefore a question too vnworthy for the Apostle to dispute whether or no works meerly sinfull without any manner of Goodnesse in them may iustifie in the sight of God neither can the Law bee done in any measure at all by our owne strength for the wisdome of the flesh or of the naturall and vnregenerate man destitute of Gods Spirit is enmitie vnto God and neither is nor can be subiect to the Law of God as the Apostle saith Rom. 8. 7. and thereof setteth himselfe in the former Chapter for an example that albeit in his minde or part regenerate hee serued the Law of God yet in his flesh or part not regenerate he serued the law of sinne Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be to exclude all workes from iustifying euen those that are done by regenerate men in some measure according to the rule and direction of the Law For which purpose hee doth in this Argument apply the doctrine to the best and most righteous Iewes that liued vnder the Law Rom. 3. 19. Whatsoeuer the Law saith it speaketh to those that are within the Law And Gal. 5. 4. 5. not onely to the Galatians that beleeued but to himselfe as one of that number who not by the works of the Law but by Faith waited for the hope or hoped-for reward of Righteousnesse Which he teacheth cleerly Phil. 3. 9. That I might be found in him Christ that is not hauing mine owne Righteousnesse that which is by the Law but that which is through the Faith of Christ the Righteousnesse which is of God through Faith This further appeareth by i Ier. 23. 6. Ieremie calling Christ IEHOVAH our Righteousnesse Therefore Saluation commeth not by our owne And when the k 1. Cor. 1. 30. Apostle saith that Christ is made vnto vs of God both Righteousnes Sanctification if the Popish doctrine of being iustified by the workes which Christ worketh in vs by his Spirit were true it should follow that Iustice and Sanctification which the Apostle distinguisheth should bee one But that to the l Rom. 1. 17. Romanes In the Gospell the Righteousnesse of God is reuealed from Faith to Faith as it is written The righteous by Faith shall liue is notable to this purpose First In that the Apostle calleth it The Righteousnesse of God which is by Faith for seeing Faith apprehendeth not the workes contayned in the Law but Christ alone it must needes follow that Christ whome Faith apprehendeth is our Iustice and not the workes of the Law wrought by the Spirit of Christ which is not the subiect of Faith And thereupon the Apostle teacheth Gal. 3. 12. The Law is not of Faith but the man that doth these things shall liue by them Secondly When hee saith that this Righteousnesse is reuealed from Faith to Faith he declareth that wee are iustified by Faith not onely at the time when wee first beleeue but that our whole and continuall Iustification is by Faith otherwise hee should not haue said From Faith to Faith but From Faith to Workes And if Christ were not our Righteousnesse himselfe but obtayned onely power for vs that wee might haue Righteousnesse in our selues then hee should not be our Sauiour but an instrument of our Saluation As for that which Iames saith that m Iam. 2. 21 25 ABRAHAM was iustified by workes and so of Rahab weighing the circumstances of the Text I suppose hee vnderstandeth by Workes a liuely and a working Faith for Iames opposeth not the Workes of the Law to a true Faith as Paul doth but Workes that is to say an effectuall liuely Faith that sheweth his life and vigor by the fruits to a dead and fruitlesse Faith which is no Faith but a shaddow and carcase of Faith So the semblance of difference betweene the two Apostles may bee conceiued to be not in the word Iustifying which with them both goeth for that â—â— is to be made righteous in the sight and iudgement of God but in the terme of Workes Paul taking them literally Iames by a Metonymie for Faith that bringeth them forth ascribing that to the effect which he intendeth proper to the cause from whence of necessitie and vnseparably it commeth And this to bee his meaning may be gathered by n Verse 17 20. many passages but especially Verse 23. where that which he had said o Verse 11. immediately before Was not ABRAHAM iustified by workes he explaineth to be as much as ABRAHAM beleeued God and it was imputed to him for Righteousnesse But albeit good workes doe not iustiâ—e is there therefore no need to doe good Workes O yes very great for many and those most waightie causes First God is hereby glorified as our Sauiour teacheth vs p Iohn 15. â— Herein is my Father glorified that yee bring forth much fruit q Mat. 5. 16. Let your Light so shine before men that they may see your good Workes and glorifie your Father which is in Heauen Secondly Wee gather from hence assurance that wee are the Children of God and they serue as Testimonies and Pledges both to our selues and others that wee belong to him for which cause
knoweth all the secrets of his Father as perfectly as if they were numbred before him must not hee needes be wise himselfe and of an vnderstanding substance And how can he else be tempted as Paul t 1. Cor. 10. 9. saith that some of the Fathers in the Wildernesse tempted him To conclude what can bee more plaine then that in the u Proâ— 8. â—0 Prouerbs where he is said before the World was made to haue beene the daily delight of God sporting before him continually and in Iohn 17. 5. to haue beene glorious with his Father before the World was Whereunto adde the effects attributed vnto him he x Gen. 32. 4. 〈◊〉 with Moses 〈◊〉 wrestled with Iacob spake and blessed him came out from the Father when he y Iohn 16. 18. came into the World c. Touching the Spirit although wee grant this word to bee often vsed by a Metonymie of the cause sometimes for the motions and working of the Spirit in the faithfull as when z 1 Thess 5. 19. Paul saith Quench not the Spirit sometimes for the grace and gifts themselues wrought by the Spirit in which sense a Acts 2. 4. the diuersity of Tongues is called the holy Spirit yet there want not infinite testimonies to prooue the Spirit properly taken not onely distinct from the graces which it worketh which the Apostle doth most b 1. Cor. 12. 18. euidently saying There bee diuersity of graces but the selfe-same Spirit but to bee withall a liuing and vnderstanding substance Therefore to him is attributed will and that a most free and voluntary will c 1. Cor. 12. 11. He distributeth to euery one according as hee will Knowledge d 1. Cor. 2. 11. None knoweth the things of God but the Spirit of God Iudgement e Acts 15. 22. It seemeth good to the Holy Ghost and to vs hearing and declaring the same to others f Ioh. 16. 14 15. Of mine shall he take saith Christ and declare to you Againe g Iohn 16. 13. Whatsoeuer he heareth he shall speake And if hee were no liuing and vnderstanding substance how could hee be grieued as the Prophet speaketh h Esay 63. 10. They grieued his Spirit His actions likewise prooue the same i Esay 61. 1. Hee anoynted Christ sent him to preach vnto the poore k Esay 63. 14. led the people of Israel thorow the Wildernesse l Luke 1. 35. The Holy Ghost saith the Angell to MARY shall come vpon thee and ouer-shaddow thee framing and creating out of thy substance the flesh or humane nature of Christ Our Sauiour in Iohn calleth him m Iohn 14. 16. and 15. 26. and 16. 13. a Comforter he saith not comfort it selfe but a Comforter that is a liuing and vnderstanding person comforting Gods Elect. The point of their personall subsistence being thus cleered let vs goe on to that which followeth There be in all foure things to be considered touching these persons First That they are each distinct from other Sabellius who as the former robbeth vs of these persons but in a more subtill manner So infinite are the sleights of Satan who to deceiue and abuse the world changeth him self into a thousand formes For granting the Sonne and holy Spirit to be persons truly subsisting diuine eternall and vncreated yet he taketh away all distinction between the Father and them maketh but one Person in the God-head As if God were termed the Father the Son and the Holy Ghost no otherwise then as wee terme one and the same man to be wise learned rich c. seuerall and distinct persons When IOHN n Iohn 1. 1. saith that the Word was with God that is with the Father as in another o 1. Iohn 2. 2. place he doth expound it if he did not meane that it had some thing proper to it selfe beside the essence common with them both he had which is to be detested mistaken his kind of speech and hereunto it serueth that Christ expresly calleth the Father another then himselfe Iohn 5. 33. There is another that beareth witnesse of me So of the Spirit Iohn 14. 16. I will pray the Father and hee shall giue you another Comforter the Spirit of Truth as in the p Iohn 15. 26. next Chapter hee doth expound himselfe And how else could the comparison stand That the q Phil. 2. 6. Sonne is equall with God his Father vnlesse there be a distinction betweene them But among all other that place is very r Iohn 8. 13 14 15 16 17. 18. notable where to the cauill of the Iewes excepting that the testimony of our Sauiour Christ was not true because he bare record of himselfe he answereth If I iudge any thing my witnesse is true for I am not alone but there is I and the Father that sent mee Now in your owne Law it is written that the witnesse of two is true there is I beare witnesse of my selfe and the Father that sent mee beareth witnesse of me c. manifestly making himselfe and his Father two As also of the Spirit it doth appeare in the Prophet ESAY Å¿ Esay 48. 16. IEHOVAH hath sent me and his Spirit The second point is the Trinity of Persons euident and cleere by that which hath beene said yet for further illustration it shall not be amisse to note from the beginning such places as serue vndoubtedly to prooue it that it may appeare by what degrees the wisedome of God hath from time to time made knowne so great a Mystery to his Church which no reason can demonstrate nor since the fall could once haue entred into the thought or imagination of man if God had not reuealed it In the first Chapter of t 〈◊〉 1. 1 2. Genesis MOSES though more obscurely layeth downe this same God his Word and Spirit The Spirit of God mooued vpon the Waters And GOD said Let there bee Light c. whom anon hee bringeth in taking counsell together in the making of man diuision of Tongues c. as before wee haue declared Long after that as it were in a middle Age Esay u Esay 63 â— 11 doth reuiue it and speaketh somewhat playner I will declare the kindnesse of IEHOVAH towards the house of Israel The Angell of his face Christ the Mediator betweene God and man saued them but they rebelled and grieued his holy Spirit which he had put in the middest of them Last of all in the conclusion and winding vp at it were of the times of the Law hee manifesteth it more fully by the hands of the x Hag. 2. 5 6. Prophet HAGGAI Now therefore ZERVBBABEL and IEHOSHVA and all the people of the Land be strong and doe the worke for I am with you saith IEHOVAH of Hostes with my Word in whom I made a Couenant with you when you came out of Egypt and my Spirit that abideth among you And thus farre out of the Old
out IEHOVAH he is the true God The liuing God The eternall King which made the Earth by his Power established the inhabited World by his Wisedome and by his Prudence stretcheth out the Heauens who vttering his voice the waters make a noyse in the Heauens he bringeth forth vapours from the vtmost part of the Earth maketh Lightning together with the raine and bringeth the winde out of his treasures To conclude saith he Thus shall yee say to the Idolatrous Gentiles The Gods that made not Heauen and Earth shall perish from the Earth and from vnder the Heauen And y Psal 115. 15. Dauid setteth it as the proper mark of the only God Blessed be ye of IEHOVAH who hath made the heauen earth So Esay 44. 19. He taketh to himself alone both the creation and administration of all things I IEHOVAH stretch out the Heauens alone I stretch out the Earth by my selfe And of them both the z Esay 40. 12. Prophet saith Who hath measured the waters in his fift and couered the Heauens with a spanne or in a measure comprehended the Dust of the Earth and weighed the Mountaines with a Waight and the Hils in a Ballance Who then is like vnto our God or what or who is he that may be compared with him Whose a Psal 36. 7. kindnesse is vp vnto Heauen his truth vnto the Clouds his righteousnesse as the mighty Mountaine his iudgements as the great Deepe who by his Prouidence preserueth both man and beast Thine saith the b Psal 89 10 11 12 13 14 16 Psalmist are the Heauens yea thine is the Earth the inhabited World and the things that fill it thou hast founded Then followes an enlargement by the parts North and South thou hast created Tabor Westward and Hermon towards the East which sing of thy Name The Gouernment he partly touched before and afterwards more fully Thou rulest ouer the pride of the Sea when the waues thereof rage thou doest represse them Vpon all which he concludeth O blessed is the People that are acquainted with the shoute walking in the light of thy countenance O IEHOVAH that is who acknowledge thee their Soueraigne Lord and Captaine suffering themselues to bee led and guided by the shoute or noyse of thy voice in thy most glorious Word and workes as by the Trumpet or Allarum of their Generall Now to make it euident how the Glorie of God shineth and sheweth out in all which hath beene said of the exercise of his Kingdome Generally it may be seene First That hee is perfection it selfe in giuing all perfect things to other Secondly his owne Infinitenesse in that their best and put them altogether is but c Esay 40. 15 17 a drop of that which is feafull in him Thirdly his Eternitie in being before all things were More particularly he manifesteth his Power Wisedome Goodnesse both in the making and gouerning the World In the making hee manifesteth his Power in creating things of nothing onely by his command in fetching one contrarie out of another as Light out of Darknesse c. and bringing forth whatsoeuer he would euen at the first without naturall causes giuing light vnto the World before there was a Sunne making d Gen. 2. 5 6. Plants and Herbs to grow and all things to bee greene and flourishing in the Fields when there was no man to till the ground nor any mist or raine to water it His Wisdome in the artificiall distinction of things His Goodnesse in garnishing and replenishing the Earth with all good things fit for the vse of man and that before their Creation that so hee might bring them into the World not as to an emptie and barraine habitation but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life In the gouerning hee manifesteth his Power doing things not onely by meanes but without meanes aboue meanes and contrarie to all meanes and course of nature His Wisdome in doing all things according to the counsell of his will in measure and weight most wisely yea like a most cunning Workeman procuring good things by euill instruments and making sinne it selfe to serue vnto his glorie His Goodnesse in being liberall and bountifll to all as the Psalmist e Psal 145. 9. saith IEHOVAH is good to all and his Kindnesse is ouer all his Workes CHAP. V. Of the Morall Law the first Table and the first Commandement ALBEIT the Glorie of GOD shine most So much of the Kingdome of God The honor due vnto him is that the reasonable Creatures Angels men doe his Will cleerly in all his Workes yet is this honour which in the second place wee giue him very needfull for it was not enough for the illustration of his glorie either to make the World or by his Prouidence thus royally to gouerne it vnlesse there were some that might both see behold admire and confesse the excellencie thereof aswell in themselues as others without which all the other Creatures and Actions of God how infinite matter soeuer they containe of Gods Glory could no whit increase his prayse which was the end of his gouerning and making of them no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke if none but himselfe obserue it Therefore in his wisdome he saw it needfull to create Men and Angels indued with knowledge iudgement a reasonable soule and will and other excellent parts to be the Trumpetters of his Glorie But notwithstanding that in these God could glorifie himselfe though men and Angels would stop their mouthes and conspire to roote it out hee being able either to destroy the Creatures he had made and so to glorifie his Power and Iustice in their deserued ruine or against their will to wring from them a confession of his Prayse yet as earthly Princes not onely desire Soueraigntie and command which the Rebels themselues are not able to withdraw but loue especially that their people should obey carrie Subiectly mindes vnto them So it pleased God to adde this one vnto the rest for the full making vp and perfecting of his glorie This honour we define by the doing of his will which is the proper office of Angels and Men and not of any other Creature yet it is true the rest of the Creatures doe the will of God also yea the wicked aswell as the good but not in the same manner The wicked doe it because they shall doe it will they nill they Gods Children because they haue a will and desire to doe it Generally all doe his will and pleasure that is f Psal 115. 3. 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done But that is the secret and hidden will of God which the wicked may doe and perish not his knowne and reuealed will whereof wee heere speake which cannot bee done but in obedience of reasonable Creatures to the
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
contrarie whereof is Loue of the Creature aboue God He u Mat. 10. 37. that loueth father or mother more then me is not worthy of me They x Iohn 12. 43. loued the prayse of men more then the praise of God Whither belongeth the loue of our selues and of worldly pleasures of which kind of people the Apostle saith y Philip. 3. 14. Whose god is their belly Secondly When we come vnto our selues the soule is to be respected before all worldly commodities z Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse and all these things shall as appendices be cast vnto you So in spirituall Graces euery one as it is more excellent Desire a 1. Cor. 12. 31. the best gifts and I will shew you a more excellent way Follow b 1. Cor. 14. 1. after loue and couet after spirituall gifts but more that ye may prophesie of outward things The bodie is c Pro. 22. 1. to be esteemed more then rayment a good name more then great riches and grace and fauour better then siluer or gold And therefore in the things that concerne our owne good first we are to aske those that belong to the sauing of our soules and that without exception next the things for this present life so farre as God seeth them to bee good for vs. The contrarie whereof is that which the Apostle speaketh of Phil. 3. 19. To minde earthly things and as he saith in d 1. Tim. 6. 5 6 9 10. another place To imbrace godlinesse not for it selfe but for lucres sake Thirdly Circumstances also of time place person and such like ought to inforce our strength and powers Paul though he carryed himselfe in all sinceritie towards all yet 2. Cor. 2. 12. professeth hee did it more aboundantly vnto them Fourthly In things that are indifferent the lesse and fewer circumstances must yeeld to the more and greater vpon this reason Ezra being in a straight either to passe vnto Ierusalem with danger of his owne life and of theirs that went with him or to giue the King occasion to suspect the truth which he had taught him preferred that rather I was ashamed saith hee Ezra 8. 22. to aske of the King an Armie and Horsemen to helpe vs against the enemie in the way because we had spoken to the King saying The hand of our God is vpon all them that seeke him in goodnesse But his power and his wrath is against all them that forsake him In respect of all these things that hitherto haue bin deliuered the Law of God is called the Moral Law for there is a four-fold cōsideration of the Law of God One as it is an absolute and perfect comprehension of al duties whatsoeuer whereupon it hath the name of the Morall Law Another as it is the Image Sampler wherunto men Angels were created in all Wisedome and Holinesse at the beginning And so it is properly termed the Law of Nature The third as it contayneth the couenant of workes In which regard Paul is wont for the most part to terme it the Law and sometimes the e Rom. 3. 27. Law of Workes The last as it is a rule and direction for renewed Holinesse or the workes of Grace and Sanctification And in that sence Iohn calleth it the new Law or Commandement 1. Iohn 2. 8. But the Morall Law is it which here wee treate of whereunto for the Reasons afore-said these properties are ascribed First It is a Light vnto our feete and a Lanterne vnto our steps as it is in Psal 119. 104. Salomon f Pro. 6. 23. also in the Prouerbs For the Commandement is a Lanterne c. the Law a Light guiding our steps aright in those straight wayes wherein we are to walke And heereof the Commandements of God are said to bee straight and right The g Psal 19. 9. Commandements of IEHOVAH are right Therefore h Psal 119. 126 I account all thine Ordinances right in all things So doth Salomon proclayme in his i Pro. 4. 11. Prouerbs that by the words of Wisdome which there hee vttereth hee will guide vs in the paths of rightnesse Secondly It is a good and a holy Law as the Apostle to the k Rom. 12. 2. Romanes calleth it That good will of God And DAVID l Psal 119. 39. Thy Lawes are good Being therefore good it is in it selfe acceptable vnto God and maketh those that doe it accepted to him Whereupon the same Apostle m Rom. 12. 2. there calleth it That acceptable will of God Contrariwise sinne peruerteth the straight wayes of the Lord as Peter speaketh Acts 13. 10. And therefore it is euill and naught Know n Ier. 2. 19. and see saith IEREMIE that it is an euill and bitter thing that thou forsakest IEHOVAH And this is the common Epithite which the Scripture giueth vnto sinne which being naught maketh vs odious and hatefull vnto God o Pro. 15. 26. Euill thoughts are an abomination to IEHOVAH Thou p Psal 3. 6. hatest all the workers of iniquitie Thirdly It is a q Iam. 1. 25. perfect Law commanding all good and forbidding all euill Fourthly It is an eternall Law without limitation of time or place giuing a most absolute and perfect direction for all ages and times of the World before and since the Fall and binding to a perpetuall obseruation of it So in the r Reuel 21. 27. Reuelation wee finde That no vncleane thing nor which doth abomination or lyes shal enter into the new Ierusalem And Paul telleth the ſ Gal. 5. 21. Galathians They which doe such things the workes of the flesh there reckoned vp shall not inherit the Kingdome of God for which cause the definition not of Righteousnesse onely but of euery Commandement is so fitted as the same may be a perpetuall rule to serue all times and persons whatsoeuer for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen yet the substance of euery one remayneth there shall bee no Seuenth day set apart vnto Gods Seruice for all Eternitie of time shall be taken vp for it and a t Heb. 4 9. perpetuall Sabbath no vse of Marriage but u Mat. 22. 30. puritie and perfection like to the holy Angels And the like is to be said of the other Commandements for seeing the Image of God witnesse the x Coloss 3. 10. Ephes 4. 24. Apostle standeth in Righteousnesse and Holinesse which are the two branches of the Law it must needes tye vs with an euerlasting loue who were first made in that likenesse and whose perfection in Heauen is to bee fully and perfectly renewed thereunto which perpetuitie of the Morall Law was y Exod. 34. 27. 2 Cor. 3. 7. noted by ingrauing of it in stone But where will you say is this Doctrine of Righteousnesse taught First Nature it selfe doth teach it in that by our first Creatiō
we were made framed to the perfectiō of it yet retayn some notions therof in this our corrupt estate Secondly The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of Adam the same is by the mercifull prouidence of GOD for a more certaine direction of our wayes and to humble vs in seeing how short we come of the performance of it againe renewed and the summe of all compendiously abridged in ten Words Sentences or Commandements written z Exod. 34. 28. by the finger of GOD in two Tables Thirdly The same are expounded and handled more at large in the whole Volume of the Scripture where all this Doctrine is fully and absolutely taught Of both thse Lawes the Law of Nature and the written Law the Apostle speaketh Rom. 2. 14 15. For when the Gentiles which haue not a law doe by nature the things of the Law these hauing not a law are a law vnto themselues as those which declare the worke of the Law written in their heart their conscience bearing record vnto themselues and their thoughts accusing or excusing them c. For the vnderstanding of those ten Commandements and the better to discerne the large spread of Righteousnesse which they contayne take these few Rules that hold in euery one First They are vttered by a figuratiue speech of a part for the whole vnder one and that commonly the greatest comprehending not onely euery particular dutie whatsoeuer may fall into the life of man of the same nature with that which is there commanded or forbidden but the whole manner of performance that it bee with all the powers of ones minde soule and bodie which belonging to euery Commandement is once for all explayned in the definition I gaue of Righteousnesse Secondly Commanding one thing they forbid the contrarie forbidding one thing they command the contrarie Lastly this withall is to be remembred that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse pertayne and haue their place in euery Commandement the corruption of nature and desire being as I thinke forbidden in euery one not alone in the tenth And that for these Reasons First From the nature of God that gaue the Law who being a a Iohn 4. 24. Spirit therfore piercing b Heb. 4. 12 13 into the most secret thoughts and intents of the heart euery Commandement of his not onely the ten Commandements layd together must needes bee c Rom. 7. 14. spirituall to binde the whole strength of nature and all the thoughts and desires which the Scripture is wont to call the spirit of our minde as before was noted Secondly Since it cannot bee denyed but that this is so in the duties of the first Table the same reason and proportion carrieth it to those of the second also Thirdly our Sauiour Christs interpretation of the seuenth Commandement is a sufficient warrant extending it to all kinde of Lust Math. 5. 28. As for the tenth it hath another sense as shall be seene when we come vnto it And that which Paul saith Rom. 7. 7. I had not knowne lust except the Law had said Thou shalt not lust I take vnder reformation of better iudgement to be meant not of the tenth Commandement onely but of the whole puritie that way which the Law of God thorowout requireth and that as well in the duties to God as to our brethren which the Apostle soundly gathereth to be commanded in the Law because the Law is spirituall Neither doth it follow because he saith Except the Law had said Thou shalt not lust that therefore he must needs point out the very words of one Commandement or because he saith many times that Commandement that therefore he meaneth a particular Commandement one of the tenne for the Law may as well be said to say Thou shalt not lust because in the generall doctrine thereof it forbiddeth all kind of lust as in the like case the same Apostle d Ephes 5. 14. writeth that God saith in the Scripture Arise thou that sleepest and Christ shall shine vnto thee Which notwithstanding are not the precize words of any one place of Scripture but the generall summe and doctrine of the Gospell The name also of Commandement comprehending the scope and substance of many Commandements you haue so vsed 1. Iohn 2. 7 8. And albeit Paul Rom. 13. 9. doe aptly truly render the meaning of the tenth Commandement by the same very words which heere he vseth that hindereth not but that in this place it may haue another sence the word seruing indifferently for e So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire coueting or for lusting and the diuersity of the Argument inforcing a diuers interpretation of these two places The Tenne Commandements which summarily conteine the whole doctrine of Righteousnesse whatsoeuer the Law or Prophets speake of our Sauiour Christ in his The doing whereof is tearmed Righteousnesse and hath two parts Pietio and Iustice infinite wisedome hath contriued into two The loue of God and of our brethren When vnto the Lawyer asking him which is the great Commandement in the Law he answereth f Math. 22. 37. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy might This is the first and great Commandement and the second is like vnto it Thou shalt loue thy neighbour as thy selfe on these two commandements hang the whole Law and the Prophets PAVL vseth the very termes of Pietie and Iustice Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety and iniustice of men So he saith Tit. 2. 12. that the Grace of God manifested by the Gospell instructeth vs that wee should liue soberly and iustly and godly in this present world Where before Iustice and Piety which are the parts he putteth Sobriety or Soundnesse of minde as the forme that is to hold in both 1. Tim. 1 2. he deuideth it into Piety or Godlines and Honesty Sometimes in stead of Piety you shall finde the terme of Holinesse which is all one g Luke 1. 75. That being deliuered out of the hands of our enemies wee might serue him in holinesse and righteousnesse Put on h Ephes 4. 24. the new man which according to God is created in true righteousnesse and holinesse but i Acts 3. 14. yee haue denyed that holy and lust one HEROD k Marc. 6. 20. did reuerence IOHN knowing he was a iust and a holy man Yee l 1. Thess ◠10. are witnesses and God how holily and iustly and vnblameably wee were conuersant among you that beleeue Hee m Reuel 22. 11. that is iust let him become more iust hee that is holy let him become yet more holy According to this diuision of our Sauiour Christ wee commonly call these two The
for it is neere my house and I will giue thee a better Vineyard then it or if it seeme better in thine eyes I will giue theemony to the full value of it He that is so effected will reioyce in anothers good Reioycing in anothers good as in our own which is the top and perfection of loue as in his owne Rom. 12. 15. Reioyce with them that reioyce and weepe with them that weepe which is the top and perfection of loue And heereupon I take it by conference of both the Euangelists MATTHEW and MARKE that our Sauiour Mat. 19. 19. noteth out the tenth Commandement by these words Thou shalt loue thy Neighbour as thy selfe Which else-where is made the whole summe of all the second Table The contrary hereof is first Selfe-loue In q 2. Tim. 3. 2. the latter dayes men shall be louers of themselues Secondly Enuie maligning the good things of another condemned r 1. Tim. 6. 4. He is puffed vp and knoweth nothing but doteth about questions and strife of words whereof commeth Enuie Strife Raylings euill Surmises c. 1. Tim. 6. and the first of ſ 1. Pet. 2. 1. Wherefore laying aside all maliciousnesse and all guile and dissimulation and enuie and all euill speaking Peter 2. Thirdly Reioycing at his hurt The Psalmist complayneth of this Psalme 70. 34. Let them be turned backward and confounded that delight in my hurt let them goe backward for a reward of their shame that say There there And t Obad. v. 12. OBADIAH reprehendeth the Edomites for it Thou shouldest not haue beene glad of the day of thy Brother meaning his affliction the day when hee was made a stranger neither shouldest thou haue reioyced at the Iewes what day they perished This Commandement hath commonly another sence of forbidding onely the first lusts and motions of sinne but the reasons to confirme the Interpretation which I haue giuen I take it vnder reformation are plaine and pregnant which notwithstanding I offer without preiudice of other mens opinions submitting my selfe and them to those that can better iudge First The plaine euidence of the words Thou shalt not couet thy Neighbours house which is to be inforced by the conference of the rest of the Commandements Honour thy father and thy mother Thou shalt not kill Thou shalt not steale thou shalt not commit adultery thou shalt not beare false witnesse hauing all of them a common and a familiar vnderstanding such as euery man at the first hearing doth conceiue This therefore must haue the like And it is a thing in this point worthie to be obserued which the Talmudists cite so oft The u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law they meane the Scripture speaketh according to common vse Now let any man indued onely with reason and vnderstanding be asked what this should meane Thou shalt not couet thy Neighbours house he will certainly answere We must be content with our owne Secondly The word that Moses hath in x Deut. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not long after thy Neighbours house c. Deuteronomie signifieth To long after a thing and To haue ones teeth water at it for so you shall finde it vsed Mach. 7. 1. and in many other places Thirdly The particular instances Thy Neighbours House Wife Man seruant Maide Oxe Asse or any thing that is his declare manifestly that goods and possessions are the proper subiect of this Commandement for which cause Exodus 20. 17. the Wife of our Neighbour his most y Pro. 19. 14. precious possession commeth not in the first place but is set in the middest of other possessions that by the very marshalling of the words it might appeare that this Commandement reacheth not to the desiring of ones Wife for filthinesse and vncleannesse sake Fourthly The order of the Commandements going by degrees from the greater to the lesse and so continually falling till you come to this sinne of couering which is the first step and beginning of all wrong and deceit and yet differeth in nature from them both Fiftly Adde hereunto that which I hold as a certayne ground and is prooued before at large that the corruption both of nature and desire is forbidden in euery one so as this cannot be restrayned to a seuerall degree of sin but a differing and distinct kinde of sinne from those that went before Sixtly and lastly our Sauiour Christ the best Interpreter of the Law doth so expound it Marke 10. 9. when reckoning vp all the Commandements of the second Table in stead of Thou shalt not couet he saith Thou shalt not depriue or bereaue a man of ought hee hath that is couet or desire to haue any thing that is his though it be neither by wrong nor fraude which two are forbidden in the words next before but rest in that which God hath giuen thee which in effect is to loue our Neighbour as our selfe as z Mat. 19. 19. Matthew hath it For that this must needs be the sence of that place Marke 10. 19. I gather first because no doubt our Sauiours purpose was to reckon vp al the Commandements without leauing out any one Secondly Else in so few words hee should make a superfluous repetition and not onely so but also speake darkly and obscurely that which was more cleerely taught before for Thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not bereaue cannot bee brought to explaine Thou shalt not steale Thou shalt not beare false witnesse it being a great deale more questionable what is meant by that word then by the other two CHAP. XV. Of the Couenant of Workes THE whole Doctrine of Righteousnesse in With the Creatures who are thus to doe his will it hath pleased God to make a Couenant which is called the Couenant of Workes A Couenant of life or blessednes to the doers of death or of a curse vnto transgressours the seuerall parts and branches of it hath hitherto beene declared which is indeed the perfect rule directorie of all duties whatsoeuer which either we owe to God or to our brethrē for his sake Now if a man shall aske but what good commeth to vs by the keeping of these Commandements This if there were no more is aboundantly sufficient that God is thereby glorified So as if it were possible which notwithstanding cannot be that doing his will we should perish euerlastingly yet ought wee as cherefully and with as readie mindes to obey as if wee were to gaine Heauen by it But see the exceeding bountie and goodnesse of God that will not haue vs serue him for nought He is pleased for the perfect keeping of his Law and the Righteousnesse by him inioyned not onely to promise a recompence of reward but to contract and couenant with vs and vnder certaine conditions as it were to binde himselfe vnto it which is the same that we call the Law or Couenant of workes the first Couenant that euer God made with his Creatures
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
Therefore by Faith So he saith Gala. 3. 17. For if the inheritance be by the Lawe then is it not any more by promise making it impossible and absurd that both should concurre together in the act of Iustification That wee might be the more in loue with the Couenant of Grace it is gloriously commended and set forth aboue the other Couenant many wayes First by the excellencie of the matter as is before declared Then by the nature of the thing beeing an z Esay 55. 3. and elsewhere euerlasting Couenant safe and sure that neuer can be altered more fixed in his Sonne than the Sunne and the Moone are fixed in the Heauens Thirdly by the solemnitie of the Couenant for First it is vttered in forme of Lawe Indenturewise betweene him on the one part and his Church on the other part a Ier. 31. 33. This is the Couenant which I will make with the House of Israel the speech of Iehoua Secondly it is registred and inrolled in the Records of the Court of Heauen as a perpetuall monument to indure for all eternitie Thirdly to put vs out of all danger and feare of losing it we haue a Duplicate left vnto vs Heb. 8. 8. c. as Lawyers speake an Exemplification or a Constat Fourthly b Psal 79. 4. Heb. 5. 13. he hath bound himselfe both by word and oath to make it good That by c Heb. 5. 21. two immutable things wherein it is impossible that God should lye wee might haue strong consolation Fiftly Not content with all this as knowing well our incredulitie and hardnesse of heart he fetcheth instances and confirmation from d Gen. 15. 5. Psal 79. 3. Heauen aboue and from the Earth beneath and all the Hoast of both from the e Ier. 31. 35 36 Sunne and Moone and Starres from the courses of the day and night from things present and things f Esay 66. 22. to come from the g Ier. 31. 37. height and from the Deepe of all which we cannot now stand particularly to discourse Lastly it is sealed with the great Seale of the bloud of and ratified by the death of him that made it hath also the name of a Testamēt his onely Sonne A Seale that hee neuer set vpon any other Letters Patents whereupon ratified by the death of him that made it it hath also the name of a h Heb. 9. 15 16 17. Testament This Couenant or Testament was alwayes one and the same from the beginning Heresies and Errors Being alwayes one and the same in substance as Iesus Christ the substance thereof was i Heb. 13. 8. yesterday and to day the same and for euer Wherefore Reu. 1◠8. he is said to be the Lambe slaine from the foundation of the World The power of whose death is not to be measured by the time of his suffering as if it were auaileable onely for those that should come after but all the faithfull from the beginning are alike saued by the vertue of it aswell before as since his comming for Abraham saith hee reioyced to see my day he saw it and was glad Iohn 8. 56. Howbeit according to the difference of the times it it is neuerthelesse distinguished or distinctly to bee considered in the Old and the New Testament The Old Testament was the Couenant through Christ to come The New Testament is the Couenant through Christ already come Iesus the Son of Marie hath a diuers name giuen vnto it Before the comming of Christ in the flesh the Couenant being through Christ to come of the Seed of a Virgin when hee was once come Iesus the blessed Seed of Mary Iudaisme that acknowledgeth not Iesus the Sonne of Mary to bee the promised Messias nor the Messias to be yet come the Couenant then was through CHRIST alreadie come Whereby the former being k Heb 8. 13. abrogated and done away this that succeeded was called l Ier. 31. 32. 33 34. the New Testament In regard whereof the other hath the name of the Old Testament But had the Fathers that liued before his comming as full a participation of Christ and all his benefits as wee haue I they had the very same in substance for they dranke of the Spirituall Rocke which is Christ 1. Cor. 10. 4. And to them also were the promises made Genesis 17. 7. I will be the God of thee and of thy Seed after thee And Acts 15. 11. By the grace of the Lord Iesus Christ they did beleeue to bee saued in the same manner as wee doe Onely the dispensation of the times did differ CHAP. II. Of the Priesthood of Christ THere be m Psal 1 10. Ier. 33. 17 18. Zach. 6. 13. Heb. 7. 23. two parts of the Mediation Of the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. of Christ Priesthood and Kingdome being both together fully complete and perfect for the whole worke of our Redemption for in the one is comprehended all sufficiencie of matter for our Regeneration Righteousnes and the blessednes belonging to it in the other all power to effect and worke it the one is in Humilitie the other in Glorie one in all things betweene God and him that should be our Mediator the other in all things that from God are through him conueyed downe vnto vs. To conclude the Priesthood of Christ purchaseth our Redemption his Kingdome doth apply it The things generally spoken before of his whole Office of Mediation may here be considered in his Priestly Function whereunto it pleaseth the Holy Ghost for our comfort more specially to apply them all differing from the Leuiticall Priesthood which was vnder the Law First His calling hauing two properties n Heb. 7. 16. one that it was by the Law of the power of life whereas the Priests of Leui were appointed by the Law of the fleshly commandement The other o Heb. 7. 20 21 22. that where they were made Priests without another he was appointed by his Father by an oath to shew that he is the suretie of a better Testament Secōdly The p Heb. 7. 21 23. 24 52. eternitie of his Priesthood that q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot passe from one to another eyther by succession or discent as theirs did but is personall and euerlastingly abideth in himselfe Thou art a Priest for euer after the order of MELCHISEDECH whereas in the Leuiticall Priesthood both the persons dyed and the Priesthood it selfe changed being translated to the Tribe of Iuda whence our Lord sprang Thirdly That this is The Popish Priesthood whose verie institution is to offer sacrifice for the quicke and the dead r Heb. 7. 28. proper vnto Christ and that there bee no Priests now vnder the Gospell to offer any propipitiatorie Sacrifice Indeed the name of Priest is often vsed in the New Testament but
to be preached Sacraments and other holy things to bee administred Here q Matth. 16. 19 therefore are the liuely notes and markes of a Church The Scripture stileth them by the name of the r Matth. 28. 19 20. keyes of the kingdome of Heauen The prime and principall is his Word whereof wee haue spoken already the Treasure of all heauenly Knowledge Å¿ Rom. 3. 2. This saith the Apostle to the Romans is the chiefe of those excellencies which the Iewes had aboue other men that vnto them were committed the Oracles of God Or as the t Hosh 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet speaketh the excellencies of the Law Wherefore Gods Word and Precepts Dauid doth many times call u Whereunto it seemeth Paul doth allude 1. Tim. 6. 20. 2. Tim. 1. 14 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things deposited In regard whereof the Church is said to bee x 1. Tim. 3. 15. the Pillar and Sâ—ate of Truth for the Truth of God is no where to be found but there It is Error Lies Superstition Deceit whatsoeuer coÌ„meth not from hence The Church onely is the golden Candle-sticke figured in the Law which holdeth vp the eternal Truth of God to giue light vnto all the World and there light is to be had when darkenesse couereth the whole face of the earth beside Preaching for the forme and manner of it is an Preaching is an instruction of the Church by liuely voice instruction by word of mouth opening and interpreting the Scriptures rendring the sense thereof drawing the doctrines that are to be gathered from them making vse and profit of it for the edification and building vp of our faith which the Apostle by a Metaphor from the Sacrifices of the Law calleth y 2. Tim. 2. 15. Cutting aright the Word of Truth It standeth not in the bare and naked reading of them And that you may see Nehe. 8. 8 9. where the people abiding in their standing the Leuites taught them the Law first reading it distinctly then rendring the sense by the Scripture it selfe So Luk. 4. 17 18 19 20 21. Our Sauiour comming into the Synagogue there was giuen him the Booke of the Prophet Esay which when he had vnfolded and read a portion of that Scripture he folded the Booke and gaue it againe to him that wayted and sate downe and the eyes of all in the Synagogue being fastened on him he began to say vnto them To day is this Scripture fulfilled in your eares And of this instruction by word of mouth it pleased God to make choyce rather than of reading for that it pierceth deeper into the heart and mind of man and more doth affect him and that through the blessing of God who vseth the zeale of the speaker for the quickning and putting of life into that which is spoken The argument matter or subiect must be of and concerning in the Word of Christ Christ by teaching our owne corruption and impotencie to fulfill the Law and therefore the necessitie wee haue to flye to him who is made vnto vs of God Righteousnesse Sanctification and Redemption that he that glorieth might glorie in the Lord. Wherein it differeth from the ministery of Moses or of the Law as the Apostle doth oppose them 2. Cor. 3. 6. Who also hath inabled vs to be Ministers of the new Testament not of the Letter but of the Spirit So Rom. 1. 1 2 3 4. he sheweth He was called to be an Apostle and set apart to preach the Gospell of God concerning his Sonne Iesus Christ our Lord and Rom. 10. 8. This is that Word of faith that we preach In like sort it is said of Philip when he came downe vnto Samaria that he preached vnto them Christ Act. 8. 5. PETER also Act. 10. 43 44. declareth the sum of all that which he was charged of God to preach vnto the people to be this that by his Name should euerie one that beleeueth in him receiue forgiuenesse of sinnes * And that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrary Errors Exhortation to apply it also to all good vses of comforting denouncing stirring vp reprouing The parts of this instruction of the Church are Doctrine and exhortation both comprehended Rom. 12. 7 8. Doctrine by laying forth the Truth and confuting of contrarie errours that so the puritie of faith may alwayes remayne sound and vncorrupt in the Church Exhortation which sharpeneth the Word and setteth an edge vpon it by applying the same and making vse of it as the necessitie of the people requireth And these two aptly answere to the two parts of the soule of man his minde or vnderstanding and his will and affections Both which by this meanes God prouideth for Sacraments or outward Signes and Seales of the Couenant A SacrameÌ„t is It hath the name Sacrament from the Militarie Oath that Souldiers tooke to doe faithful seruice to their Captaine for in like manner we in the Sacrament sweare our Allegeance to Christ and to fight vnder his Banner against the World the Flesh and the Deuill It is also called a Mysterie or hidden thing because beside the outward Signe there is somewhat inward and Spirituall In the definition of a Sacrament I obserue First They are outward and earthly things to bee seene and felt seruing for the helpe of our weaknesse which if wee were all Spirit we needed not Secondly They are Signes as it is said Gen. 17. 11. a Signe and Rom. 4. 11. The Signe of Circumcision PETER calleth them Types and Figures 1. Pet. 3. 21. Therefore they serue as badges to distinguish true Professors from Infidels and Heathen men and as Monuments to bring heauenly things to our remembrance So saith our Sauiour Christ Luke 19. 22. Doe this in remembrance of me And the Apostle to the z 1. Cor. 11. 26. Corinths As oft as yee eate this bread and drinke this Cup ye publish the Lords death till hee come Thirdly The end why God doth giue them is to be and Seale of the Couenant not Signes onely but Seales and Pledges for the perswasion of our hearts and to confirme and assure vnto vs those spirituall and heauenly things which alreadie wee haue and doe enioy that is to say Christ himselfe and consequently Iustification and Sanctification and withall Saluation through him as the Apostle teacheth Rom. 4. 11. After he receiued the Signe of Circumcision as a Seale of the Righteousnesse of the Faith which hee had when he was vncircumcised Acts 10. 47. Can any man keepe water away that these should not bee baptized which haue receiued the holy Ghost aswell as we From whence we gather a noble vse of the holy Sacraments proper to the faithfull for where the visible and outward Signe is common vnto all yet being to other but bare and naked Signes dead and fruitlesse Ceremonies that profit nothing because
operations or faculties to worke great and wonderfull things but the same God there is that worketh all these things in all And so I distinguish those wordes in the question of the High Priests vnto the Apostles c Acts 4. 7. By what power or by what name haue you done this As if they should haue said By what Gifts or Calling noteth the Gift and Grace the other the Function or Calling it selfe Of gifts that are for a mans owne priuate is one knowledge Gifts for a mans owne priuate are knowledge of the Word of Christ and vnderstanding of the Word of Christ An excellent and a goodly grace for howsoeuer knowledge of it selfe without further The Popish assertion that Ignorance is the Mother of Deuotion which the Apostle maketh the Mother of Pride and of Rebellion against God Rom. 10. 3. grace bee not of power to reforme the hart yet it is so necessary that the holy Ghost pronounceth e Pro. 29. 2. Without knowledge the heart cannot bee good And this also is the proper worke of Christ for f Iohn 1. 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of his Father he hath declared him But knowledge as I said a man may haue and yet be and a taste of the sweetnesse of it which being the highest step that it is possible for any Reprobate to ascend neuer a whit the neerer to his Saluation nor haue made one pace vnto the heauenly Kingdome as touching any reformation of the heart That which followeth bringeth a change and alteration with it which the g Heb. 6. 4. Apostle calleth A tasting of the good Word of God c. meaning the sweet promises of the Gospell and is the furthest step that it is possible for any Reprobate to goe Wherein I obserue foure things First That it is a peculiar worke of Christ and commeth not but from him and h Heb. 10. 29. the Spirit of his Grace Secondly That it is not a counterfeit shew of holinesse or in hypocrisie onely but a matter of truth and an excellent grace of GOD wrought indeed in them touching and affecting their hearts as the Apostle Peter plainly sheweth 2. Pet. 1. 8. They beguile those that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed had escaped from them that were conuersant in errour Thirdly I obserue the neerenesse and affinitie that it hath with the sauing faith and the fruits of this with the fruits of that in which respect it pleaseth the Holy Ghost to call them both by one and the same name for they are said to bee k Heb. 6. 4. enlightened to l Heb. 10. 29. receiue the Spirit of Grace to m Luke 8. 13. They beleeued for a time Iohn 2. 24. Many beleeued yet he would not commit himselfe vnto them because he knew them all and what was in them Acts 8. 13 Then Simon also himselfe beleeued haue Faith to beleeue that the n Mat. 12. 43. vncleane spirit is gone out of them to flye o 2. Pet. 1. 20. the pollutions of the World to be p 2. Pet. 2. 22. washed to be q Heb. 10. 29. sanctified by the Spirit to be made r Heb. 6. 5. partaker of the Holy Ghost And the mayne sinne committed here-against is termed in the Scripture ſ Mat. 12. 13 32 Sinne against the Holy Ghost So that these men come to the skirt of the Holy Land and as Moses did from Mount Nebo behold it from afar or rather are at the very gate of the Kingdome of Heauen though for lacke of Faith they cannot enter in In nature it commeth so neere that they taste the changeth after a sort mans corrupt nature sweetnesse and excellency that is in Christ as we shewed before out of Heb. 6. 4. In the fruits and effects that a great and wonderfull change is wrought in them in all their parts and powers their Vnderstanding Will affections Wayes For touching their Vnderstanding they are t Heb. 10. 26. inlightened to the Knowledge and acknowledgement of Christ Touching their Will they desire to bee like Gods Children and to bee saued as Balaam did Numbers 23. 10. O that my soule might dye the death of the Righteous and that my last end might be like theirs For their Affections to omit those that comming from the Law and Couenant of workes may be in such as neuer heard of Christ as terrour and pricking of conscience for their sinnes which u Acts 24. 25. Felix had when Paul disputed of Righteousnesse Temperance and of the Iudgement to come to bee sorrie for them as x Heb. 12. 17. Esay that with teares sought the blessing and y Mat. 27. 35. Iudas that repented him and in the anguish of his soule hanged himselfe Those that properly belong to this place are First An imbracing of the Truth whereupon they are said to z Heb. 10. 25. receiue the Word and to receiue the acknowledgement of the Truth as it were taking it in their armes and imbracing it Secondly Ioy and Gladnesse in the sweet promises of the Gospell They a Heb. 6. 4 5. taste the good Word of God and the powers of the life to come they b Mat. 13. 20. receiue the Word by and by with ioy So did the c Iohn 5. 35. Iewes who willingly reioyced for a while in IOHNS light And d Marke 6. 20. Herod that heard him gladly Thirdly Zeale which was in the Galatians e Gal. 4. 15. that receiued Paul as an Angell and would haue plucked out their eyes to haue done him good and yet afterwards fell away So was f 2. Kin. 10. 16. Iehu zealous for Gods cause in the defacing of Idolatrie and yet a g 2. Kin. 10. 31 wicked man Fourthly Reuerence of the Ministers as HEROD h Marke 6. 20. reuerenced IOHN knowing him to bee a iust and a holy man and obserued him Changes in their actions and wayes Beside a confession of their faults with i Exod. 9. 27. PHARAOH I haue sinned this time IEHOVAH is most iust but I and my people are most wicked And k 1. Sam. 15. 24 26. 21. SAVL I haue sinned now c. And a conforming of themselues in the outward duties of holinesse as to heare the Word preached which l Marke 6. 20. Herod did to Prayer c. They haue these First Vexation in themselues and disquietnesse of minde before they commit sinne and feare to commit it So m Marke 6. 26. Herod was sore grieued to grant Herodias request when shee asked Iohn Baptists head and n Mat. 27. 24. Pilate much troubled in minde before he condemned Christ and sought all meanes to put it off Secondly Repentance and a kinde of humiliation for sinnes committed as o 1. Kings 21. 27 29. Ahab that rent his clothes and put sackcloth vpon him and fasted
not able to discerne of the Godhead of Christ lying hid vnder the vaile of his flesh not of euery one in particular for some wittingly and willingly and contrarie to their owne conscience went against him knowing what hee i Iohn 7. 28. was and wherâ—e he came which gaue our Sauiour occasion to handle this Argument Matthew 12. Marke 3. Luke 12. Fourthly It is a sinne not simply against knowledge but against the light of the Spirit or that sweetnesse and comfort which once they felt in Christ And so it appeareth that many of the Iewes offended of whom our k Iohn 5. 36. Sauiour saith that they did with cheerfulnesse reioyce for a time in the Ministerie of Iohn Baptist preaching Christ vnto them and yet afterwards l Iohn 5. 38. fell backe and had no m Iohn 5. 40. list to come vnto Christ This inlightening is n Mat. 12. 43. 2. Pet. 2. 20 23. Heb. 6. 5. 10. 29. a diuine and supernaturall worke of GODS Spirit changing a mans corruption and entring him into the high-way that leadeth to Regeneration So that I cannot thinke that either the sinne of Angels if you consider their first fall though then they were most glorious Creatures and Children of Light and their fall presumptuous or yet their sinne being now become Deuils though they o Mat. 8. 29. know Christ to bee the true Messias the Son and the Holy One of God and he of whom they must bee iudged and yet with all their might and mayne oppugne him can bee said properly the sinne against the Holy Ghost in that sence which the Scripture speaketh of it though I denie not but it is at the least equiualent or rather much beyond it for both at the first they sinned against that naturall light onely that they had by their first Creation which also was immediatly bent against the Maiestie of God without the respect of a Redeemer and since that time they are not vouchsafed grace to haue any taste at all of the sweetnesse in CHRIST nor possibly can haue seeing he p Heb. 2. 16. came not for a Sauiour vnto them Fiftly It is a witting and q Heb. 10. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarie sin freely without compulsion or other not cause onely but colour or shew of cause Sixtly It is of meere malice against that which their owne conscience telleth them to be so good and against Christ the Authour of it r Heb. 6. 6. crucifying him in their hearts and making a mocke of him because if they will be his they see they cannot enioy those Pleasures Profits or Preferments which they dote vpon and are resolued to hold though they lose their owne soules for it whereof commeth a persecuting and blaspheming of things they haue beleeued and of all that doe professe the same an vtter Å¿ Heb. 6. 6. 10. 29. reuolt from Christ and open warre against him It seemeth the Holy Ghost noteth this sinne to haue beene in Saul 1. Sam. 22. 17. Kill the Priests of IEHOVA He saith not simply Kill the Priests but the Priests of IEHOVAH as if hee should haue said I Hath Christ indeed serued me so not onely to turne me out of my Kingdome and to giue it to my seruant but will he now by his answeres and Oracles teach him how to rise vp and lye in waite against mee Well though my malice cannot reach to him who is in Heauen yet I will wracke it vpon his Darlings the Priests Goe kill me all his Priests c. It is not a falling of frailtie and infirmitie though wittingly as that of Peters was By all which may appeare that this being a hidden and a secret sinne lurking in the heart is most hard to bee discerned saue when it pleaseth God himselfe as it were from Heauen to reueale it which in the time of the Apostles to whom the extraordinarie Graces of his Spirit were more plenteous hee did now and then as appeareth in those that seduced the Galatians and further by that alleaged out of Paul and Iohn before but in the succeeding Ages more rarely whereof notwithstanding Iulian the Apostata may bee an example against whom the Prayers of the Church were simply to cut him off Seuenthly It is an vtter reuolt not from Christ or any good thing wee haue in him vpon which Rocke whosoeuer is firmely built the gates of Hell cannot preuaile against him though they may sorely shake him but from a loue and t Mat. 13. 20 21 ioy in some sweet thing which yet neuer had roote in their heart Therefore they that once beleeue in Christ and by faith are rooted in him can neuer come within the compasse of this sinne With this sinne against the Holy Ghost a u Heb. 6. 6. finall can neuer bee repayred vnrepentance is vnseparably ioyned so that they which commit it can neuer come to Faith and Repentance nor euer be in Christ which maketh it x Mat. 12. 32. vnpardonable CHAP. V. Of the Church vnder the Law And CHAP. VI. Of the Church in the time of the Gospell THE Church is one and cannot bee diuided The Church is one and cannot be deuided 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 To the Church of the New Testament the dispensation is in all cleernesse and perfection But according to the difference of times it is to bee distinguished into the Church vnder the Law I meane the Ceremoniall Law whilest the promise was afoot and the Church in the time of the Gospell differing onely by the diuersitie of dispensation before and since his comming God saith the Apostle to the Hebrewes in many pieces y Heb. 1. 1 2. and after diuers fashions of old spake to the Fathers by the Prophets but in these latter dayes he hath spoken vnto vs by his Sonne The manner therefore and the measure of the Reuelation of Christ did differ First For the manner it was vnto them in diuers Rites Ceremonies Types and Figures and therefore darke and obscure To vs all things are plainly without any shaddowes the bodie being come which is Christ Secondly Though the substance of the doctrine it selfe was alwayes
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
Teachers teach and instruct vs after a lame and imperfect manner But then saith he when that which is perfect commeth I shall know as I shall bee taught to know Hauing so excellent a Master as Christ himselfe for our Teacher of whom we shall heare things which it is not possible for any mortall man to vtter and for the way of our Instruction the beholding of him and the presence of his face from whose immediate Spirit all is to come our knowledge also shall be perfect The second benefit is Righteousnesse The Apostle Iustification whereby forgiuing our sins distinguisheth two parts of it Forgiuenesse of sinne◠and Imputation of Righteousnesse whereby wee are iustified in his presēce Ro. 14. 25 Who was deliuered vp for our offences and raysed for our Iustification 2. Cor. 5. 19 21. God was in Christ reconciling the World vnto himselfe not imputing vnto them their offences And by and by For him that knew not sinne hee made to bee sinne for vs that wee might become the Righteousnesse of God in him DANIEL also z Dan. 9. 24. in his ninth Chapter speaketh of them both Seuentie weekes are determined touching thy people to seale vp sinne and to purge iniquitie and to bring in euerlasting Righteousnesse Forgiuenesse of sinnes I call it when the guilt and fault of our offences are taken away pardoned and forgiuen vs as if we neuer had committed them so as they come not once in account or reckoning before the Iudgement feat of God against vs which being a benefit of all benefits the Scripture is wont to expresse by many formes of speech Forgiuenesse of sinnes that is the doing and taking of them away a 1. Iohn 1. 9. if we confesse our sinnes he is faithfull and righteous to forgiue vs the sins b Rom. 4. 7. Blessed are those whose sinnes are forgiuen them Secondly The free remitting of them c Coloss 2. 13. You that were dead hath he quickened freely remitting vnto you all transgressions Thirdly The sealing by which is meant the hiding and the couering of them d Dan. 9. 24. Seuentie weekes are determined to seale vp sinne Fourthly Gods casting of them behind his backe and into the botome of the sea as that good King Hezekia speaketh in his Prayer e Esay 38. 1◠Thou hast cast behind thy backe all my sins And Mica the Prophet f Mica 7. 19. Thou wilt cast all their sinnes into the bottome of the sea Of which sort is that Psal 103. 12. As farre as the East is from the West hath he set farre from vs all our transgressions Fiftly A passing by of them g Mica 7. 18. Who is a mightie God like vnto thee forgiuing iniquitie and passing by the transgression of the remnant of his inheritance Sixtly The forgetting and blotting of them out h Esay 43. 12. I I for my selfe blot out thy transgressions and remember not thy sinnes Beside a number more as that i Num. 23. 25. Hee beholdeth not iniquitie in IACOB nor seeth frowardnesse in Israel and such like Dauid in the 32. k Psal 32. 1 2. Psalme setteth it forth by three Metaphors First of a heauie burthen and loade that doth presse and keepe vs downe Blessed is he that is eased of his sinne Secondly Of a menstruous and filthie cloth or sluttish corner that men will be carefull to hide and to couer and whose sinne is couered Thirdly of a Debt or Obligation cancelled or forgiuen Blessed is the man to whom IEHOVAH imputeth not iniquitie And thus the guilt of our sinnes being pardoned and forgiuen the punishment must also needs be abolished and done away In all which God cannot be said vniust that remitteth by his taking them vpon him thus offences because hee hath laied them vpon Christ and set them vpon his Score l 2. Cor. 5. 21. Who not knowing sinne became Sinne for vs washing vs from the same by his bloud Reu. 1. 5. which is one great vse and benefit of his sufferings Wherefore PAVL saith Coloss 2. 14 15. that He nayled vpon the Crosse the handwriting of Ordinances that was closely against vs. Where hee compareth God the Father to a Creditor and vs vnto Debtors as by bill or writing vnder our hand which bill or writing is both the morall Law so farre forth as it is a couenant of Workes and that by it Iustification and Saluation should be sought and also the Law of Ceremonies a priuie and a secret enemie that carrying a shew of the discharge of our debt did indeed hold vs faster bound and serued for nothing else but for an euidence against vs of our filthinesse and vncleannesse by the legal washings and purifications of the death we doe deserue by the Sacrifices c. This Debt saith the Apostle which wee had neuer beene able to come out of Christ our Surety paying by his death to the vttermost farthing cancelleth the bond which is the Law and nayleth it to the Crosse and so hath set vs free Imputation of he doth account Osiander taught that to be iustified is to be indued with the essentiall Righteousnesse of God himselfe And so maketh our righteousnesse to bee God himselfe mouing vs to doe well Papists teach that our first Iustification is not by that Iustice which was inherent in Christ but which he infuseth into man specially Hope and Charitie and that there is a second Iustification whereby men of iust are made more iust the cause whereof is Faith ioyned with good works righteousnesse is the reckoning and accounting of all the holinesse and righteousnesse that was in Christ to be ours as truely and verily in the presence of God and before his Iudgement seat as if we our selues had wrought it For as by the disobedience of one man many were made sinners so by the obedience of one man many are made righteous Rom. 5. 18. Hereupon he hath the name of m Ierem. 23. 6. 33. 16. IEHOVAH our Righteousnesse And n Esay 45. 25. Esay saith In IEHOVAH shall the whole seed of Israel be iustified PAVL likewise exhorteth o Rom. 13. 14. Put on the Lord IESVS clothed with his Righteousnesse for those are p Reuel 3. 18. the white garments spoken of in the Reuelation q Reu. 7. 9. The long white Robes washed and r Reu. 7. 14. whited in the bloud of the Lambe And againe ſ Reu. 19. 8. 2. Pet. 3. 11. It was giuen vnto her to bee arrayed in fine linnen cleane and bright for the fine linnen is the righteousnesses of the Saints Which sauing better iudgement I doe not vnderstand of a double righteousnesse one before God by faith the other before men by the fruits of Sanctification wrought by the Spirit But to bee an Hebraisme such as the New t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament vseth oft by the plural Righteousnesses noting the most absolute righteousnesse which we haue in Christ for
so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In 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 the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
of Gods goodnesse in the things they pray for Thirteenth Gods Children are constant in their prayers and continue in them Giue vs this day c. euery day renewing their supplications The wicked faint and quickly giue ouer or pray but by starts These circumstances to be obserued out of the manner of the Lords Prayer lead mee by the hand to some consideration of the matter it selfe and parts of that Prayer wherein also vnlesse I deceiue may selfe we shall nothing digresse from our purpose There be two parts of that as of all other Prayers for it standeth partly in petition partly in thankes-giuing The Petitions are sixe in number all in that course and order as the Doctrine before was handled whereof the first three compreheÌ„ded in the first part of Diuinity are of those things that belong vnto Gods glory without any respect of our owne good as the particle Thy in euery one doth shew And this one thing whâ—eein the soundest Diuines agree being well obserued bringeth a great light for the distinguishing of all the sixe Petitions according to their proper bounds and limits in such sort as hereafter followeth The first Peticion Hallowed bee thy name O thou the blessed and great IEHOVAH Father Sonne and holy Spirit three persons and one onely true and euer-liuing God whose i Esay 9. 3. name is wonderfull and who alone art glorious and excellent thy Mercie great vnto the Heauens thy Truth vnto the Cloudes thy Righteousnesse as the mightie Hills thy Iudgements like the bottomlesse Deepe exalt thy selfe O God aboue the heauens thy Glorie ouer all the earth And make it knowne vnto thy creatures that thou the Creator blessed for euer Amen art a Nature Spirituall and Diuine of thy selfe and in thy selfe and by thy selfe subsisting Eternall Immeasurable Incomprehensible Infinite in Power Wisdome Holinesse Truth Mercie Iustice and whatsoeuer good is yea Goodnesse and Perfection it selfe So that both whatsoeuer thou doest is absolutely good and holy and all good and perfect gifts are thine there being no iot of good in any creature but that onely which they haue from thee who art the Father of Lights And this respecteth the first branch of that part of Diuinitie concerning the Nature Persons and Properties of the Godhead The second Petition Thy Kingdome come Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World according to all thy counsels and purposes decreed from Eternitie Whether of sauing the Elect or destroying of the Reprobate or of the businesses and affaires pertayning to this life and the generall Prouidence ouer all things that thy hands haue fashioned and made together with the meanes which thou hast sanctified thereunto thy Gospell with the Ministerie and preaching thereof the Sacraments Censures and Discipline of the Church and all other good things thou hast ordayned may prooue to thy Children a sauour of life vnto life and to none of them a sauour of death vnto death And that thou wouldest so dispose of things by thy hidden and secret prouidence that all persons and creatures although they many of them sinfully and wretchedly mooued with other causes and ends then in obedience vnto thee yet in regard of thy worke most holily and iustly may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done Neither let any power or policie of Satan or man or any other creature hinder the execution of thy most glorious and magnificent most wise and iust Decrees But let them all bee as the Mountaines of Brasse that cannot be remooued but stand fast for euer And this respecteth the second branch touching the Kingdome of God and the dispensation of his Counsels The third Petition Thy will be done in Earth as it is in Heauen Haue thou alwayes in the World euen here among men as thou hast among thy holy Angels and Spirits of the Righteous that are deceased a Church and chosen Companie which may k Zach. 8. 8. refresh and delight thy Spirit by yeelding with free and readie hearts all cheerfull obedience to thy knowne and reuealed will whilest they bee seene to preferre the loue they beare to thee before the loue of themselues their owne pleasure profit or liues or whatsoeuer else that is most deare vnto them And this which is the third branch the honour due to God riseth by a necessarie consequence from the former two for he that is in himselfe and in his workes so glorious is worthie and alone worthy to be honoured and serued of vs. The three latter Petitions comprehended in the second part of Diuinitie are of those things that concerne our owne and our Neighbours good whereof the first being the fourth Petition in number is for the Fountaine of all good that excellent l Iohn 4. 4. gift of Christ himselfe and all the meanes and Graces Faith especially whereby he may be ours and we come to be his The fift and sixt are for the streames of Righteousnesse that flow from it and spring vnto euerlasting life So that in these last Petitions the whole substance of the Gospell is contayned for touching the other Righteousnesse which is our owne or by the Law the same being impossible through our owne corruption to be had our Sauiour teacheth vs not to pray for it But contrariwise in teaching Regeneration and Righteousnesse through him he doth vtterly exclude all Righteousnesse from our selues or by our owne Creation And in willing vs to pray to bee deliuered from euill he sheweth the right vse of the Law whereby euill is discouered to be the rule of our obedience The fourth Petition Giue vs this Day that Bread of ours that bread aboue substance or better then all wealth and riches which consume and perish whereas this indureth to euerlasting Life being the Bread of God that commeth downe from Heauen and giueth life vnto the World euen Christ himselfe the spirituall Manna promised in Paradise figured in the Wildernesse forespoken by the Prophets shaddowed in the Law manifested in the Gospell thy onely Sonne of thine owne eternall nature and Essence conceiued and borne of the Virgin by the wonderfull worke of thy holy Spirit sanctified from the Wombe to bee the mightie and powerfull Instrument in and by whose flesh or humane nature vnited to the God-head personally hee quickeneth all those that by Fâ—ith are ingraffed in him replenished with all Righteousnesse and fulnesse of the Spirit aboue measure And therefore in himselfe most blessed and happie but for vs and for our sakes accursed in that he bare the whole wrath due to our sinnes and became subiect to death the most ignominious death of the Crosse it selfe vnder which notwithstanding he did not lye for that it was impossible he should bee holden of it but loosing the pangs and sorrowes of death hee arose againe and ascended into Heauen where he sitteth at the right hand of thy most excellent Maiestie to make continuall Intercession for those that are his