and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
THE SUMME of Sacred Diuinitie Briefly Methodically Propounded More Largly cleerely handled and explaned PUBLISHED by John Downhame Batchelor in Diuinitie LONDON Printed by William Stansby TO THE CHRISTIAN READER AS in materiall buildings the skil of those Workemen is commendable who can cunningly frame the singular parts and so beautifie set them forth as that they may bee pleasant to the eye and conuenient for vse as they that can make faire Walls and Windowes a gracefull Frontispice and comely Roofe but they are most praise-worthy who can well contriue the whole plot lay a good and sure Foundation and in due proportion can frame out and set vp the principalls and chiefe parts which sustayne and beare all the rest so in the spirituall Edifice they are worthily to be commended who skilfully handle particular points of Diuinitie in their Learned and Religious Tractates whereby the iudgement of the Reader is thorowly informed in those diuine Mysteries and the heart and will inclined to draw them into holy vse but yet none deserue better of the Church of God nor ought rather to haue their names registred with red Letters in the Kalender of the worthiest Saints then they who in their Writings or Sermons doe skilfully contriue the whole building or body of Diuinitie in a wel-framed plot lay a sound and sure foundation and thereupon erect the chiefe Principles and most substantial parts which are the strength and stay of all the rest For if the iudgement bee once thorowly informed in these mayne points then is it able to deduce from them innumerable particular Conclusions for speciall information and direction in the well-ordering of our liues in all singular actions then may wee with profit and without perill of falling into pernicious errours reade the holy Scriptures when we are able to interpret them according to these infallible Canons and Rules then may we heare the Word preached with vnderstanding and trie the spirits of those who preach vnto vs whether they bee of God or no when wee haue skill to examine their Doctrines according to this Analogie of Faith and can trie them by this neuer-deceiuing Touchstone whether they bee pure metall or but reprobate siluer and counterfait coyne Then shall we be more strongly armed against all assaults of enemies and aduersaries to the Truth false Seducers and subtill Heretikes and be better able to defend that Veritie which we professe and conuince them of their errours and lyes then wanting this helpe if we should spend our whole time in reading of Controuersies and euen dimme our eyes and tyre our braynes in the perusing and studying of Polemicall discourses For these many grounds of Truth doe yeeld from them such a cleere light that they do not only appeare in their owne brightnesse but also discouer the blacknesse of errour and from one Principle well vnderstood wee inferre the falshood of innumerable contrarie Conclusions whereof it is that we shall very rarely obserue any well-grounded in the fundamentall points of Religion to fall into the snares of subtill Seducers whereas contrariwise wee may commonly see that those who are ignorant of them though neuer so sharpe-sighted in curious speculations doe become an easie prey and are quickly catched in the nets of their Sophistrie In which respects it were much to bee wished that both Ministers would bee more frequent and diligent in laying these grounds in their Teaching and Writing and also that the people would receyue this more solid and substantiall foode with a better appetite The which of both is too much neglected because how soeuer these grounds are most necessarie yet they doe not make so glorious a shew as other points lesse substantiall because like a sure foundation they are plaine and vnpolished whereas the other being beautifully garnished with wit and eloquence doe delight the sense and more pleasingly worke vpon the heart and affections And yet we must acknowledge to Gods glorie who hath giuen these gifts to men and grace to vse them that there haue not beene wanting in these latter times many famous Worthies who haue happily laboured in this kind and with great soundnesse and perspicuitie haue deliuered and cleered these mayne points by their speaking and writing Among which Christian Reader I commend vnto thee the Author of this Booke as deseruing iustly to be ranked among the best both for Method and Matter sound handling of the chiefe points of Christian Religion and for cleering by the way diuers hard places of holy Scripture All which hee performeth in this worke with such learning iudgement and pietie that had he herein respected the prayses of men hee might well haue graced his Name with his Worke euen as his Worke would haue beene graced by his Name and not as one ashamed of so beautifull an off-spring haue suffered it to come abroad into the World as an Orphan the Father still liuing onely vnder the name of an vnworthy God-father The which I write not to commend the Author who as he is farre aboue my prayses in the high pitch of his owne worth so doth he not desire but rather shunneth them and as to the willing an iniurie is no iniurie so an officious dutie is no benefit but a kind of wrong where the partie nilling it is forced and obtruded Nor yet doe I prayse the worke for the Workers sake which though it commeth abroad without the Fathers name yet will I doubt not in short time bee famous in it owne name and excellencie but that I may with the weake thread of my censure draw thee to peruse it and so will it sufficiently commend it selfe and giue there iust cause of praysing God for stirring vp such Instruments of his Glorie and thy good The Lord make this and all other the godly labours of his faithfull Seruants effectuall for magnifying of his great Name and the further Eph. 4. 12 13. building vp of the body of his Sonne till we all come in the Vnitie of the Faith and the knowledge of the Sonne of God vnto a perfect Man and vnto the measure of the stature of the fulnesse of Christ that wee henceforth bee no more children tossed to and fro and carryed about with euery wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceiue but speaking the truth in loue may grow vp into him in all things which is the Head euen Christ. AMEN Thine in the Lord Iesus IOHN DOWNAME An Aduertisement to the READER THis Booke tending to explane another intituled The sacred Doctrine of Diuinitie wherein the whole body of Religion is set forth according to rules of Arte it was thought necessarie to place the Arte in the Margent on the one hand and some principall Heresies and Errors contrarie to the Doctrines here handled as they arise on the other Also for thy better helpe we haue herewithall printed the Arte by it selfe before the beginning of the Booke If it differ in any
and the order of the Text must be respected Seuenthly We must conferre it with other places of the Scriptures the darke and obscure ones with those that are more lightsome Eighthly We must alwaies hold the analogie or proportion of faith neuer framing any exposition to our selues that altereth or declineth from that The fourth and last qualitie is that in euerie age the the whole Truth of Christ whole Truth of God was deliuered by a liuely voyce as touching the substance of the Doctrine although in greater cleerenesse vpon the comming of Christ then euer it was before and lastly and perfectly wherein we are now to rest both for their substance manner of reuelation it is fully and absolutely comprehended in the Scriptures So as we shall not need to flye eyther to Visions and Reuelations Anabaptists Libertines that bring in Visions and Reuelations as if the Word of God were imperfect or to mens Traditions and Inuentions Papists that supply it by mens Traditions and Inuentions Vnwritten Verities Sentences of Fathers Canons of Councels c. to Vnwritten Verities Sentences of Fathers Canons of Councels c. for to helpe vs but all is to be had in the written Word for when our Sauiour saith p Iohn 5. 39. Yee erre not knowing the Scriptures hee manifestly teacheth that all Truth is to bee learnt from thence And the q 2. Tim. 3. 15 16 17. Apostle commendeth the Scriptures as being able to make vs wise vnto saluation for the whole Scripture saith he is inspired of God and is profitable vnto Doctrine vnto Reproofe vnto Correction vnto Instruction which is in Righteousnesse that the man of God may be perfect perfectly fitted to euery good worke Which foure things comprehending all that can bee necessarie seeing the Word of God is able thorowly to furnish a Minister withall who is to disclose the r Acts 20. 27. whole counsell of God vnto the people it must needs be able to informe a Common Christian vnto saluation Iohn ſ Iohn 20. 31. also giueth this testimonie of the Scriptures that they are written to the end that beleeuing wee might haue euerlasting life And the Booke of the Reuelation hee shutteth vp with this most earnest protestation If any man adde to the words of the Prophecie of this Booke God will adde vnto him the seuen plagues written in this Booke and if any man take away from the words of the Book of this Prophecie God will take away his part of the Tree of Life c. Reu. 22. 18 19. Which if it be true in that one Booke alone how much more shall it hold in all the Bookes of the Scripture set together Fourthly In the Ministerie of the Prophets and Apostles and had power to worke Miracles for the confirming of their doctrine I obserue that they had the power of working Wonders for the confirmation and sealing vp of their Doctrine being innobled of God with a rare and Heroicall Spirit for the working of mightie and powerfull things As first touching the Prophets what great and wonderfull matters God wrought by their hands the Stories euery-where doe testifie when Elias as it were a pettie God could fetch t 2. Kings 1. fire from Heauen by his Prayer u 1. Kings 17. 1 Iames 5. 17 18. shut vp Heauen that no raine should fall but at his word as the Minister of the Lord before whom he stood and by his Prayers open them againe when those that escaped from the hand of Iehu * 1. King 19. 17 Elisha could cause to dye when x Exod. 4. Moses with his staffe was able to turne the waters into bloud c. The Apostles also haue their Commission in this behalfe recorded Marke 16. 15. Goe into all the World and preach the Gospell c. and these Signes shall follow them that doe beleeue In my Name they shall cast out Deuils they shall speake with new tongues they shall destroy Serpents and if they drinke any deadly thing it shall not hurt them vpon the weake they shall lay their hands and they shall be well And this is it which the Apostle saith to the Hebrewes y Heb. 2. 4. that God himselfe gaue testimony to the preaching of the Apostles both by Signes and Wonders and many powers or powerfull things and distributions of the Holy Ghost Wherefore Miracles wherewith it pleased God to grace the extraordinarie Ministeries Heresies and Errors The Papists which make Miracles a note of their Church are 2. wayes faultie First The Miracles they so bragge and boast of are false and fayned Secondly They vse their Miracles such as they bee to a wrong end for aduancing of erronious and lying doctrines and to shake the truth of the Gospell for confirmation whereof all Miracles ought to serue In which case their pretended Miracles though they should be admitted true are of no worth Deut. 13. 1 2 3 4 5. for the Truth of God shineth of it selfe so bright that no Miracles to the contrarie are of force to obscure it But added for confirmation as they were by Christ and his Apostles and by the holy Prophets they make the same more glorious of the Prophets and Apostles are All other Ministeries are to fetch their light from the Doctrine of those that were so inspired long since ceased neither could they nowadayes serue to any vse the truth being long agoe aboundantly confirmed by Christ and his Apostles Lastly all other Ministeries in the Church are and alwayes were to fetch Graces are Gifts for the discharge of those publike Functions their light from the Doctrine of the Prophets and Apostles that were so inspired To the Ministerie CHRIST hath added Gifts Gifts z 1. Cor. 12. 7. for profit as the Apostle speaketh that is for the Churches common good which is another of those rich endowments and necessarily coupled with the former for the Largesse of Christ vnto his Church had not beene so bountifull in the seuerall sorts of Ministeries vnlesse he had withall bestowed vpon them graces and abilitie to discharge the same for the glorie of God and edification of his people by giuing them knowledge to teach the Doctrine of Christ out of the Scripture by laying forth the Truth soundly and confuting of contrarie errours Wisdome to apply it also to all good vses of comforting casting downe stirring vp reproouing which in one word we terme exhorting and other the like graces for these also we haue not from our selues but all a 2. Cor. 3. 5. our sufficiencie to be Ministers of Christ vnto other is from God The Apostle calleth these kind of Gifts by the name of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces that make men apt and fit for the worke of the Ministerie 1. Cor. 12. 4. 5 6. Now there bee differences of Graces but the same Spirit and there bee differences of Ministeries but the same Lord. And there bee differences of
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
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
yeeres knowledge or howsoeuer else Reuerence in acknowledging the good things wherein they are preferred and making our vse of them The notes of which Reuerence are rising vp before them Giuing them the honour and place of speaking first c. To them in Authoritie Subiection in a readie submission to their gouernment and obedience voluntarily to doe what they command or when it cannot with a good conscience bee done patiently to beare the punishment To publike authoritie of Magistracie and the Ministrie supplying of Charges and other necessaries for the execution of their Office and a defending of them in the same Touching them in priuate Authoritie To Parents not marrying without their consent and in their necessities to releeue them To Masters faithfull seruice To Husband and Wife each from other mutuall helpe and due beneuolence The Wife also to represent her Husbands vertues and to saue that which hee bringeth in Againe from all Superiours a good example of graue and wise carriage and vsing of the things wherein they are preferred to the others benefit From them in Authoritie first instruction of their Inferiours in the things of God and of their speciall callings Then due recompence of good or euill actions And lastly protection from wrongs From publike Authoritie that is to say from Magistrates maintenance aswell of true Religion as of Peace and Honestie of life From the Ministrie publike teaching From priuate Authoritie prouision of Food and Rayment familiarly to teach their Inferiours and in Prayer to goe before them From both the Parents to apply their Children to that they are fit for and to prouide for them The Father to name the Child the Mother to nurse it From Masters due respect of their Seruants trauailes From Husbands cherishing of their Wiues with all intire affection Secondly it is of equals one vnto another in louing honouring doing of good to all but chiefly to such as by the bond of Nature or profession of the same Faith are more neerely linked vnto vs. And lastly towards our selues the maintayning of our honest credit and sober esteeming of the graces we haue receiued CHAP. XI Of the sixt Commandement THe generall duties of Loue are those that are without respect of degree And respect the Person or the good things belonging to the Person Person as Mercy and Chastitie Mercy is of the duties that touch the preseruation of ones person Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meekenesse and Kindnesse Meekenesse in a gentle and peaceable disposition readie to depart from ones right slow to wrath and patient to indure wrongs Kindnesse in a louing disposition and helpfulnesse vnto other not only forgiuing offences but recompencing good for euill CHAP. XII Of the seuenth Commandement CHastitie is of the duties that touch the puritie of ones person both soule and body and that aswell in single life as in the state of marriage which God hath instituted for a Remedie against Vncleanenesse The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely Shamefastnesse in Words Countenance Gesture Apparrell and other things Temperance which is a moderate and sober vse of lawfull Pleasures especially in Meats and Drinkes and in the vse of Marriage CHAP. XIII Of the eighth Commandement THose that respect the good things belonging to the Person are Vprightnesse and Contentednesse Vprightnesse is to hold a lawfull course in dealing about them and standeth in Right and Truth Right which is in dealing iustly Both for the meanes of comming by them that it be by lawfull Purchase or Descent and in the vse of them to doe it frugally and liberally by a cheerefull communicating of them all both in Giuing and Lending One Branch whereof is Hospitalitie CHAP. XIIII Of the ninth Commandement TRVTH is in dealing faithfully As Prudence in iudging aright Simplicitie in speaking and doing the Truth Charitie to take things in the best part c. CHAP. XV. Of the tenth Commandement THis is Vprightnesse Contentednesse is to rest fully satisfied with that which God bestoweth reioycing in anothers good as in our owne which is the top and perfection of Loue. CHAP. XVI Of the Couenant of Workes 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 to the Doers of Death vnto Transgressors Both more or lesse as the Righteousnesse or Sinne aboundeth Life is a continuall Progresse in Holinesse and Happinesse Death is a Sinnefull and Cursed Estate Sinnefull in Darkenesse and a totall corruption of the whole strength of Nature vnto all Vnrighteousnesse Cursed in the Wrath of God and all the euill that commeth of it contrary to the former Coniunction and Communion with him CHAP. XVII Of the Fall of Angels THis Couenant both Angels and Men in our first Parents Adam and Eue kept for a time but left vnto themselues they quickly fell away First of the Angels some onely fell but a great multitude One the Scripture nameth him Satan or the Deuill the chiefe Ring-leader of the rest The Curse vpon them is the fulnesse of Gods Wrath which falling vpon a bare Creature not able to beare the brunt of it crusheth him downe into Hell for euer And this estate is called Damnation drawing with it the full height and top of all Iniquitie hatred of God obstiuate Vnrepentance finall Desperation and such like Notwithstanding it pleaseth God many times to send them some release out of that Dungeon suffering them to dwell in the Ayre and to roame thorow out the World that so they may be Instruments to worke his pleasure here among vs. All this till a Day appointed which we call the Latter Day when they shall receiue their last Doome of an euerlasting and more dreadfull Damnation with Execution accordingly The Angels that fell not are supernaturally vpholden from all danger of falling CHAP. XVIII Of the Fall of Man AFter the Fall of Angels by Satans Temptation of Eue and through her of Adam they and in them all Mankind did fall The punishment vnto them by the great patience and long sufferance of God and in his singular Mercie to make a way for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the Latter Day Whereupon grow two Degrees of this sinfull and cursed estate for either it is in part onely during this Life or in the fulnesse of it after Death In part onely as Sinfulnesse not in the highest pitch Touching their Cursed estate first the Wrath of God vpon them so farre that all things not Blessings onely but his very Graces turne to their Ruine Secondly separation from his Presence Thirdly losse of our former Soueraigntie and consequently of our Power insomuch as both the Creatures are become our enemies and we slaues to Satan Fourthly all kinde of Calamities Ignorance Shame Infirmitie Sicknesse and
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
Lords Supper 391 CHAP. VI. Of the Church of Gods Elect. 399 Of Faith The nature of it the persons to whom it is appropriate the causes principall and instrumentall the prerogatiue of the Faithfull the weakenesse and degrees of it the growth that it neuer can be lost the fruit and effect of it 401 Of Hope 418 Of Sight 417 CHAP. VII Of a new World 419 Of the alteration of the Sabbath for the Day Name Time of Beginning 425 Of Regeneration Of Christ the Head and our vnion with him of 4. Petition the Spirit of Adoption the Infancie of Regeneration and Mans estate 427 CHAP. VIII Of Saluation 5. Petition Of remouing the Vayle of Ignorance of Wisedome Of forgiuenesse of Sinnes Imputation of Righteousnesse Iustification Of Mortification and Sanctification 1. Branch of the 6. Petition Of imperfect Sanctification and the degrees thereof Of the notes and markes of Sanctification Of the Lords Prayer Of the Church Militant The enemies we fight against the two Generals of the Field the Weapons which both the enemies and we fight withall the Goale or Mastrie we fight for The Issue of the Conflict Of Repentance The Notes or Signes the Fruit and whence wee haue it Of Fasting The outward abstinence the end and true vse the time of keeping a Fast it is in the nature of a Sabbath Gods acceptation of our Workes and how The reward due vnto them they no whit merit the necessitie of doing good Workes Of Celestiall Holinesse and of the Church Triumphant Of Redemption 2. Branch of the 6. Petition Of the Blessednesse of Gods children in this life Of the state of the faithfull departed Of the generall Resurrection Who shall rise by what power and in what sort Speciall things touching the resurrection of the Elect. Of the last Iudgement The persons to be iudged The Iudge Christ Of his comming to Iudgement the place from whence he shall come the signes and manner of his Comming The Place where the Iudgement shall be Of the Sentence The preparation to it the order of the Sentence the Sentence it selfe the Reason the execution of the Sentence and the order of execution Of our taking vp into Heauen and by what right we come thither Of our full Blessednesse The root and foundation of the same the parts the measure and quantitie the degrees of Glory and whence it groweth the eternitie Of certaine that rose vpon our Sauiours Resurrection Of Enoch and Elias Of the sudden change of those that shall be aliue at Christs comming Of the renewing of the Creatures FINIS THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAP. I. Of God the Father the Sonne and the Holy Ghost AS all other Sciences are Diuinitie is a Doctrine of glorifying God commended by their end and euery one esteemed so much the more eminent as the end doth more excell so it is the worthie prayse of the Doctrine of Religion which is the same that we call Diuinitie that it looketh to such an end as is incomparably most to be desired most to be loued and embraced of vs that is to say the glory of God a Rom. 11. 39. From whom and by whom and to whom are all things And whose glory ought to be a thousand-sold more deare vnto vs then our liues yea then the saluation of our soules This therefore is the scope and marke Heresies and Errors A Theists that say There is no God whom not onely the Word of God but all the Things created especially this goodly Frame and Workmanship of the World and euen their owne Consciences sufficiently confute since they cannot but see vnderstand hereby that there must needs be some Diuine Power before all and aboue all of whom these things were made and by whom they are gouerned in so wise and gracious sort as the â—postle teacheth Rom. 1. 20. For his inuisible Things that is his Eternall Power and Godhead being vnderstood by the things created are clearely seene by this Frame of the World to the end that men might be vnexcusable And therefore these Wretches that striue against their Conscience to put out so cleare a Light which will they nill they shineth thus bright in their eyes are to be left vnto themselues and Gods iust hand vpon them as vtterly vnworthie to be dealt with by any further Arguments The whole Doctrine of Poperie which in all the points of their Religion spoyleth God of his glorie for 1. In stead of the true blessed God they set vp an Idoll of their owne braine one neither perfectly righteous which accepteth an imperfect satisfaction as whatsoeuer proceedeth from man whom they will haue able to satisfie for his owne sins must of necessitie be nor perfectly mercifull if he do not freely forgiue sinne but receiue some part of recompence at our hands contrary to that of Esay 43. 25. I I for my selfe that is freely for mine own mercie and glorie do away iniquities 2. His incomprehensible and incorruptible glorie they transforme into the image of a corruptible creature as the Apostle speaketh Rom. 1. 23. painting him out sometimes after the likenesse of an old man sometimes in one shape sometimes in another as if Time did weare him or Age alter him who is the Eternitie of Israel and neuer changeth 3. Their prayers to Hee Saints Shee Saints and angels which is a glorie proper vnto God Psal â—0 15. Call upon â—â— and I will deliuer thee so shalt 〈…〉 fie mee And their bowing to Stocks and Stones whereof the Lord saith Esay 4â— â— I will not give my glorie to another nor my praise to carued Images 4. They teach that the predestinating as well of the elect to life as of the reprobate to condemnation is for their workes fore-seene which the Apostle Rom. 9. 22 23. sheweth to be of his owne free pleasure to shew forth the riches of his might and glorie 5. Touching 〈◊〉 â—â—w of God they are not only altogether ignorant of the true vse thereof which is by a right humiliation of ones selfe to prepare the way and to lead him vnto Christ but spoyle God of the glory due vnto him whilest they teach That it is possible for a man to fulfill the Law himselfe and so falsifie that goldeÌ„ saying of the Apostle Rom. 11. 32. God hath shâ—t all vnder sinne that he might haue mercie vpon all 6. The means of saluation they attribute in part to the worthinesse of men and to their due desert which is the free grace and gift of God that he that glorieth might glorie in the Lord 1. Cor. 1. 32. 7. Whereas the wonderfull glorie of God in his loue vnto mankind hath herein shined forth most clearely that when we were dead in sinnes and enemies vnto God he hath quickened and reconciled vs to himselfe they contrarily imagine that the wound is not to deepe but that there remaineth still a kind of life in man and a disposition to receiue
of Loue Hatred Ioy Sorrow Anger and such like Such a free-will wee may truly say there is by nautre both in men and Angels for God hath set the beginning of motion in themselues Albeit hee onely haue all absolute freedome in him vpon whom dependeth the will of all other Creatures which hee holding the reines in his owne hands swayeth and ruleth which way it pleaseth him But to take freedome from the will were to destroy the will it selfe As touching the reasonable The Sadduces who said that there was neither Angell nor Spirit Acts 24. 8. but held good Angels to bee onely good thoughts and motions stirred vp of God in men or happy successe comming from God and euill angels to bee euill lusts and affections proceeding from the corruption of our nature Creatures themselues In the Angels generally I consider First that they bee Spirits that is to say inuisible and incorporeall substances Persons liuing and subsisting by themselues neither vpheld in any other nor part of another thing Heb. 1. 14. Bee they not all ministring spirits The opposition that is made Iob 4. 18 19. betweene the Angels and men that dwell in houses of clay whose foundation is in this dust prooueth them to bee of no bodily or fleshly substance nor of an earthly mould but spirituall and celestiall In z Col. 1. 16. the Epistle to the Colossians they are termed inuisible And Luke 24. 39. A Spirit hath not flesh and bone c. The Prophet likewise opposeth Spirit and flesh together Esay 31. 2. Secondly The spirit of Angels differeth from the soule of man in kind for Christs soule was no Angelicall Spirit He tooke not saith the Apostle Heb. 2. 16. the Angels but the seed of ABRAHAM Thirdly I consider the properties of their spirituall nature though common in some sort to the soule of man yet in them farre more excellent and are these foure First An incomparable power and strength Secondly Agilitie and nimblenesse able in a trice to dispatch great matters All which the Prophet noteth to be in spirits Esay 31. 3. The Egyptian is a man and not a mighty God and his horses are flesh and not spirit Thirdly An excellency of Vnderstanding Reason and other Graces for which the Apostle magnifieth the Angels 1. Cor. 13. 1. If I speake with the tongue of Angels c. Not that they haue tongues or vse of speech but to note what grace and excellencie of discourse must needs bee thought in them if it might bee supposed that they should speake Fourthly Immortality which our a Luke 20. 36. Sauiour noteth in the Angels when he compareth together in this behalfe the estate of them and of the Blessed after the Resurrection They cannot saith he dye any more for they are equall to the Angels In man I especially obserue First His person b Ecclesiast 12. 7. 1. Cor. 2. 21. consisting of a bodie and a reasonable soule being a spirituall and therefore immortall substance Secondly The faculty of speaking proper vnto him whereupon the tongue is called our glory because it is the instrument whereby wee glorifie God and excell all earthly Creatures as may appeare if you conferre Psalme 16. 9. with Acts 2. 26. for that which the Psalmist saith Therefore my heart is glad and my glory reioyceth c. PETER rendreth And my tongue reioyceth c. And in this sence it is also taken Psal 30. 12. and Gen. 49. 6. Thirdly The c Gen. 1. 27. two sexes that God created in this nature Man and Woman Man the head and chiefe Woman the comfort and companion of his life giuen for a helpe vnto him as the words of God import Genes 2. 18 It is not good for man to bee alone I will make him a helpe fit for him and the manner of her Creation being out of the Rib of man for which cause Adam himselfe d Gen. 2. 2. 3. acknowledgeth that shee was a helper giuen of God vnto him But that man is the head of the woman the Apostle plainly speaketh 1. Cor. 11. 3 7. where hee also calleth him the Image and glory of God carrying the marke of his soueraignty and dominion not onely ouer other Creatures but in respect of the woman her selfe who is likewise said to bee the glory of man because it is his honour to haue such an excellent Creature subiect to him This soueraignety of the man ouer the woman is declared in the Scriptures by diuers Arguments First by the matter whereof she was made being e Gen. 2. 23. taken out of man As it is 1. Cor. 11. 8. For man is not of the woman but woman of the man Secondly By the end of her creation as it followeth in the same place For man was not created for the woman but the woman for the man that is for the solace and comfort of his life Thirdly by the time and order of the Creation 1. Tim. 2. 12 13. I permit not a woman to take authoritie ouer the man for ADAM was first formed and then EVE Fourthly By f Gen. 2. 23. Adams taking of authoritie to impose a name vpon her And lastly by the very name of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman which he giueth deriued from man out of whom shee was taken Fourthly That of eyther sexe hee created but one Adam and one Eue h Gen. 2. 21 22. whom hee ioyned in holy Marriage for the propagation of Mankind The second thing to bee obserued Of nothing Those that held all or some of the Creatures whether Angels or the soules of men to bee made or traduced as they call it out of Gods owne essence is ex quo whereof they were made viz. of nothing onely by his mighty powerfull Word So as the things wee see were not made of things that doe appeare as the i Heb. 11. 13. Apostle saith to the Hebrewes that is were made of nothing By k Psal 33. 6. the Word of IEHOVAH as it is in the Psalmes the Heauens were made and by the breath of his Mouth all the host of them So it is in the 148. l Psal 148. 5. Psalme He commanded and they were created This appeareth euidently in the History of the Creation thorowout all the parts God m Gen. 1. 3. said Let there bee Light and there was Light And so in the rest God therefore needed not as silly men doe stuffe or matter to worke vpon hee needed not tooles or other instruments neyther vsed hee the ayde or helpe of any Assistant as the n Esay 40. 13. Prophet teacheth vs when hee cryeth out Who holpe the Spirit of IEHOVAH or as a man of his counsell gaue him Knowledge And this being against the course of nature and contrary to the beaten axiome of all Philosophie that of nothing it is impossible any thing should come is worthily made a fruit of Faith for men to beleeue the o Heb. 11. 3.
1. Sam. 14. 7. Ionathan preuailed with his Armour-bearer when they two were set vpon a whole Garrison of the Philistims There is no let vnto IEHOVAH but that hee may saue with many or with few A proofe whereof is euident to bee seene 2. Chron. 24. 24. where notwithstanding the Armie of ARAM came against IOASH with a few men yet IEHOVAH deliuered into their hands an exceeding great Armie because they had forsaken IEHOVAH the God of their fathers That of f Amos 5. 9. Amos is very memorable He refresheth the distressed against the strong that distresse it selfe should be able to scale a Fort that is men so wonderfully spent and wasted as if weaknesse and calamitie were to be seene in their faces And g Ier. 37. 10. Ieremie biddeth the Iewes not to deceiue themselues as if all were well because the Caldeans did a little giue backe For though you should smite saith hee all the hoast of the Caldeans that fought against you so as there were left among them but men thrust thorow yet should they rise vp euery man in his Tent and burne the Citie with fire As to the same Caldeans afterwards h Ier. 50. 45. he threatneth that the very least of the flocke shall teare them in pieces And as he himselfe is able to worke by slender meanes so hee disappointeth the great and mightie meanes bloweth vpon it and maketh it vnprofitable Is it not saith the Prophet i Abac. 2. 13. ABACVCK from IEHOVAH of Hosts that the People labour in the fire and the Nations weary themselues for nothing And k Ps 33. 15 16 Dauid himselfe a King A King is not saued by the multitude of strength The mightie man is not deliuered by the multitude of power A Horse is a vaine thing to saue and cannot deliuer by the multitude of his strength After whom Salomon l Prou. 21. 31. his sonne a worthy graft of so noble a Stocke heire of his fathers Vertue aswell as of his Crowne led by the same Spirit speaketh in like sort The Horse is prepared against the day of battaile but saluation commeth from IEHOVAH Take for Example the m Psal 78. 9 10 children of EPHRAIM valiant and renowned Archers turning their backe in the day of battaile because they kept not the couenant of God but refused to walke in his Law n Eccles 9. 13. SALOMON by his owne experience confirmeth this I haue seene that not alwayes the swift getteth the course nor the strong preuaile in warre c. This is that Iudgement which threatneth o Leuit. 26. 26. in the Law I will breake the staffe of bread by taking from it all power and vertue of nourishment that in the middest of abundance they shall euen dye for famine And in the Prophet p Hosh 4. 10. HOSEA Though they eate yet they shall not bee filled though they commit fornication yet they shall not bee multiplyed Ouer and beside all this to haue it yet more manifest that the whole vertue is to bee looked for from him he dealeth sometimes vtterly without all meanes euen in famine q Psal 33. 17. it selfe preseruing his aliue So Moses r Deut. 8. 3. telleth the people that God in their hunger fed them with Manna which they nor their Ancestors neuer knew to make knowne vnto them that man liueth not by bread onely but by euerie thing that proceedeth out of the month of IEHOVAH that is which God by his Commandements giueth power vnto to nourish And Å¿ Esay 38. 16. EZECHIAS in his Prayer acknowledgeth no lesse O Lord by these things which thou speakest and doest men doe liue yea in euery one of these consisteth the life of my spirit by these thou makest mee whole and keepest mee aliue noting the miraculous deliuerance from his sicknesse onely by the word that proceeded out of the mouth of the Lord. Hence ariseth that most glorious reioycing of Faith resting vpon the Couenant and fauour of God in the middest of the want of all worldly helpes t Aba 13. 17 18 Though the Figge tree should not bud nor no increase be in the Vines the worke of the Oliue lye and none of the fields bring forth meate the enemie cut away the flocke from the Fold and no herd be of the Bullockes yet I will reioyce in IEHOVAH and ioy in the God of my saluation Agreeable whereunto is that of the u Psal 20. 8. Psalmist These remember Horses and they Chariots but wee will remember the Name of IEHOVAH our God Lastly hither doe belong his glorious and magnificent workes done as we say against the hayre and contrarie to all meanes yea to the very course of nature that all men may know that nature is nothing else but that order which God hath set in things and which he altereth and changeth at his pleasure x 2. Kings 20. 1 Ezechias sicknesse by course of nature was incurable for it is noted to haue beene deadly and the Prophet told him as from the Lord Thou canst not liue But his power ouer-mastred the strength of the disease He remooueth y Iob 9. 5 6. Mountaines so as men cannot discerne so much as a step of them when hee ouerturneth them in his wrath he shaketh the earth out of her place that the very Pillers thereof tremble z Esay 50. 2. At his rebuke he dryeth vp the Sea and maketh the flouds a Desart euen then when they are in their prime As hee did to a Iosh 3. 15. 16. Iordan in the full Spring-tide when his course was to ouerflow all the Bankes The Earth how ponderous an Element it is how grosse and heauie yet as if it were lighter then lightnesse it selfe and not so much as the weight of a Fether b Iob 26. 7. he stretcheth it vpon emptinesse and hangeth it vpon nothing Waters which naturally seeke downwards and the raging of the Sea his mightie word so bridleth that though it be farre higher then the Earth it cannot ouerflow it c Iob 38. 10. 11 onely because he hath set his decree as a barre and a double gate against it saying Hither shalt thou come and no further and heere shall the shore set it selfe against the pride of thy waues How doth the Prophet d Psal 19. 6. admire the excellencie of the Sunne which commeth forth as a Gyant to runne his course yet at his commandement it hath stood e Iosh 10. 13. still yea which is a wonder for to speake at the request of a mortall man he hath made it goe f 2. Kings 20. 10 11. backwards What more naturall then fire to burne which hee notwithstanding as the Lord of nature hath so changed that in a hot g Dan. 3. burning Furnace heated seuen times not so much as a hayre of his Seruants head was touched nor a thred of their Garments sindged when at the selfe-same time the vehemencie of
4. 25. 8. 32. deliuered vp to death for vs the exceeding measure of whose Mercie and Loue in this behalfe is commended in the Scripture by two circumstances one is the giuing of his Sonne his onely Sonne his beloued Sonne for our Redemption ſ 1. Iohn 4. 9. In this saith the Apostle was the loue of God manifested towards vs that he hath sent his only begotten Sonne into the World that we should liue by him And our Sauiour Christ in t Iohn 3. 16. IOHN God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The second is the time of this giuing of his Sonne for vs euen then when we were his enemies This the same Apostle ioyneth with the former u Iohn 4. 20. Herein is loue not that we loued God but that he loued vs and sent his Sonne a Propitiation for our sinnes But most notably doth Paul vnto the Romanes inlarge this circūstance x Rom. 5. 6 7. 8 9 10. For Christ when yet we were of no strength in his time dyed for the vngodly Verily for a righteous man one would scarce dye peraduenture for a man that hath beene beneficiall and good vnto him some man would indure to dye But God commmendeth his loue to vs that when we were yet Sinners Christ dyed for vs for if being enemies wee were reconciled to God through the death of his Sonne how much more being reconciled shall we be saued Wherefore Called of his Father he thrust not himselfe into this Office of Mediation but had the warrant of a lawfull calling for it for y Iohn 6. 27. him as hee speaketh of himselfe hath God the Father sealed And the Apostle to the Hebrewes z Heb. 5. 4 5 6 No man taketh this honour to himselfe but hee that is called of God as was AARON So also Christ did not take this Honour to himselfe to become a High Priest but he that spake vnto him Thou art my Sonne this day haue I begotten thee gaue it him as also in another place he saith Thou art a Priest for euer after the order of MELCHISEDECH for this cause he is called an Apostle Heb. 3. 1. and the Angell of the Couenant Malach. 3. 1. And Nicodemus though hee knew him not aright acknowledgeth that he was a Teacher come from God Iohn 3. for how else might any man presume to set his hand vnto so great a worke Therefore the Prophet saith a Ier. 30. 31. His Noble one shall be of him And I will make him to approch that he may come neere vnto me for who is hee that can promise in his heart to draw neere vnto me saith IEHOVA that is as the Apostle speaketh to the Hebrewes b Heb. 5. 4. Who can take this honor to himselfe but Christ who is called of God and made our King and Priest It standeth as euery other lawfull calling doth on two parts First Gifts and Graces necessarie for the discharge of his Office which God neuer seuereth from his callings Secondly A solemne inuesting of him vnto his place Both which concurre in Christ Esay 61. The Spirit of the Lord IEHOVA is vpon me therefore IEHOVA hath anoynted mee to preach vnto the poore he hath sent me c. Of his Graces the Psalmist saith c Psal 45. 8. Heb. 1. 9. God hath anoynted thee with Oyle of gladnesse aboue thy fellowes for being the d Pro. 8. 12. Wisdome of God and in the e Iohn 1. 18. bosome of his Father how can hee bee without any Grace requisite for him that should be a Mediator And necessary it was hee should thus bee called and appointed that wee might bee out of doubt of GODS acceptance of that which Christ hath done for vs being his owne ordinance and appointment and of his good pleasure to saue vs through him whereupon the Apostle calleth him f Ephes 5. 1. an offering and sacrifice of a sweet smelling sauour to God without which all his sufferings had bene in vaine But albeit his Office of Mediation in Gods appointment were before all eternitie yet actually it beganne euer since the fall of Adam vpon Adams fall comming after the Couenant of workes which was from the beginning assoone as Angels and men were made when as yet the purpose of God to saue vs through Christ lay hid within himselfe which first hee reuealed in Paradise assoone as man had fallen The g Gen. 3. 15. seed of the woman shall breake the head of the Serpent Hereupon wee finde him inuested into the place not onely after he had taken flesh when a voyce came from Heauen saying h Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased but before his comming into the World by him that sware i Psal 110. 4. Heb. 5. 6. Thou art a Priest foreuer after the order of MELCHISEDECH And againe k Psal 2. 7. Heb. 1. 5. Thou art my Sinne this day begate I thee In regard partly of his calling to the Office of Mediation partly of the Graces that God his Father did adorne him with hee is named Christ that is to say Anoynted and because also of Gods euerlasting Decree it is said Prouerbs 8. 23. He was anoynted before the World This Office of Mediation belongeth to whole Christ to be a Mediator not to any one seuerall nature in that great worke of our Redemption the Man-hood being assisted of the God-head and the God-head in an vnspeakable manner working by the Man-hood So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession m Eph. 2. 13 14 our Peace n 1 Cor. 1. 29 30 our Wisdome Righteousnesse Sanctification and Redemption and finally o Rom. 1. 4. Our Lord and p Eph. 1. 20 22 Head of the Church An Office so appropriate vnto him that there neither are nor can be any more the Apostle telling vs that he hath a Priesthood q Heb. 7. 24. which cannot passe vnto any other but remayneth in himselfe for euer And Acts 4. 12. There is no other name giuen vs vnder Heauen whereby we may be saued Therefore he proclaymeth of himselfe I am r Iohn 14. 6. the Way I am ſ Iohn 10. 7. the Doore Touching the parties for whom Christ is a Mediator betweene God and men this benefit is proper to Mankinde Neither the Angels that fell are redeemed by him whose fall being with a high hand presumptuously and without temptation can neuer bee repayred and therefore our Sauiour saith Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels neither are those that stand vpholden by Christ as Mediator for hee tooke not their seed or nature wherefore those places Ephes 1. 10. That he might gather into one bodie all things in Christ both the things in Heauen and
Thessalonians comprehendeth both for when hee incourageth them by this Argument that God had not appointed them for wrath but to the purchasing of saluation through IESVS CHRIST he manifestly noteth some ordayned to Saluation other to destruction as many as come not to haue their part in Christ But that to the o Rom. 9. 21 â—2 Romanes is more manifest Hath not the Potter power ouer the clay of the same lumpe to make one Vessell for Honour and another to dishonour And what if God willing to shew forth his wrath and to make knowne his power hath borne with much long suffering the vessels of wrath framed for destruction and that he might make knowne the riches of his Glorie vpon the vessels of Mercie which he hath before ordayned vnto Glorie Behold how he calleth them heere the one Vessels to Honour Vessels of Mercie prepared vnto Glorie the other vessels to dishonour vessels of wrath framed for destruction which selfe-same phrase Vessels to Honour and to shame or dishonour he keepeth also in the Epistle to p 2. Tim. 2. 20. TIMOTHIE Now in a great house there are not onely Vessels of Gold and Vessels of Siluer but of Wood also and of Earth and some verily for Honour some for dishonour This shall yet further appeare if we cast our eye vnto those meanes whereby this predestinate Decree of God is brought vnto effect for sith it is manifest that some beleeue the Gospell and testifie the same by the fruits of their conuersation other are obstinate and stubborne and giuen vp to their lusts blinded with infidelitie and hardnesse of heart thereof we may conclude that some are ordained vnto life other vnto destruction Notable also to this purpose is that vnto the q 2. Thes 2. 9. Thessalonians The comming of Antichrist shall bee with all power to them that are to perish but wee ought alwayes to giue thankes to God who hath chosen vs to Saluation and called vs by the preaching of the Gospell where these two sorts are manifestly distinguished as also Iohn 17. 19. I pray not for the World but for those whom thou hast giuen me out of the World The very scope of the Apostles disputation Rom. 9. 22. driueth heere unto in the person of Ismael and of Isack children one of the flesh the other of the promise And againe in Isacks two sonnes one loued the other hated to set before vs the generall state of all Mankinde yea God hath not onely predestinated men to ioy or to paine but to the measure of it more or lesse according as there be degrees both of glorie and of punishment Mat. 20. 23. vpon the request of the Sonnes of Zebedy our Sauiour Christ granting a difference of Glorie saith It shall be theirs for whom it is prepared of his Father And of the Reprobate the place in IVDE r Iude v. 4. is manifest Which long agoe were appointed to this damnation In saying this he noteth not a common but a rare and as it were an extraordinary Damnation for so I refer the word Damnation to the end aswell as to the meanes to the iudgement it selfe as to the sinne and disobedience which was the cause of it The truth heere of is euident in Iudas the Traitor of whom Å¿ Acts 1. 25. Peter saith that he turned aside from the lot of his Ministerie whereunto Christ had called him to goe vnto his owne place In the words his owne hee noteth his proper degree of punishment and calling it his place sheweth that it was reserued for him and allotted from Eternitie Secondly Euery particular person is thus predestinate So as both the number how many and the persons who they bee are before all Eternitie most certainly knowne to God Therefore our t Luke 10. 20. Sauiour saith Their names are written in Heauen And in u Iohn 10. 3. IOHN A good Shepheard calleth his sheep by Name And hither belongeth that in x 2. Tim. 2. 19. TIMOTHIE The foundation remayneth firme hauing this seale God knoweth who are his Agreeably whereunto our Sauiour Christ saith I y Iohn 13. 18. know whom I haue chosen This number of Gods Elect in comparison of the Reprobate is but small for z Mat. 20. 16. Many are called but few are chosen If but few euen of those that haue an outward calling how much more few if you consider the rest of the World beside And this may teach vs the rather to admire Gods goodnesse to our selues as nature and reason doe instruct vs to set more by that which is common but with a few Thirdly The cause of this difference is the The Papists teach that those who God foresaw would willingly beleeue the Gospel do good works them hee chose though not by reason of their workes but freely of his Grace yet so as hee had respect to the good things would bee in them Wherby they make Gods free election in some sort to haue his cause in man and in his goodnesse which in truth is but an effect comming from that Election free-will and pleasure of God without any motiue to it but in and of himselfe Which the name of Predestination speaketh that the Will and Decree of GOD not in time onely but in the very order and nature of causes is first and before all other things And the Apostle a Ephes 1. 11. saith plainly Hee worketh all things after the counsell of his Will God therefore notwithstanding any thing that hath beene â—â—id is no respecter of persons nor mooued by any qualitâ— that is in man but by his owne free-will No fore-knowledge of faith or infidelitie good or euill workes were the cause of this Decree for they are but b Ephes 1. 4. Titus 2. 12. consequences that follow and depend vpon it but all here is free the roote it selfe and all the branches Election free therefore the Apostle calleth it c Rom. 11. 5. The election of Grace d 2. Tim. 1. 9. Calling free e Phil. 1. 29. We beleeue freely through Grace Are f Rom. 3. 24. freely iustified through Faith Our g Ezech. 36. 37 Sanctification free and h Titus 3. 5. eternall life the free gift of God through Iesus Christ Election therefore commeth from the onely will and pleasure of God for aboue this or out of this it is impietie Rom. 6. 13. Luke 12 32. for to goe Therefore the Apostle wrappeth vp all in sinne He i Ephes 1. 6. chose vs in himselfe according to the free pleasure of his will And the sole and onely cause both of Election and Reprobation of one rather then another is his own good wil and pleasure for causes vnknown to vs but yet most holy and iust and righteous in themselues So he saith to the Romans Whom k Rom. 9. â—8 he will he pittieth whom he will he hardeneth Exemplifying both the parts of this diuision by two most singular and
for the World but for those whom thou hast giuen me Fiftly For what things this Intercession is made Not for some one or few benefits but that we may be partakers of all the good things that he hath wrought Faith or Vocation Vnion with himselfe that is to say Regeration Righteousnesse and Sanctification through him Constancie and Perseuerance in the estate of Grace and finally Eternall Happinesse for all these parts are particularly set downe Iohn 17. as namely Verse 20. 21. I pray for all that are to beleeue in me by their Ministerie that all may be one as thâ—â— Father in me and Iâ—n thee So that they also may be one with vs that the World may beleeue that thou hast sent mee Verse 17. Sanctifie them by thy Truth Verse 11 Holy 〈…〉 er keepe them in thy Name Verse 15. I pray not that thou 〈…〉 them out of the World but that thou keepe them from th 〈…〉 one Verse 13. That they may haue my ioy fulfilled to them Verse 24. Righteous Father whom thou hast giuen vnto me I desire that where I am there they also may be that they may behold my Glorie which thou hast giuen me And Verse 26. That the loue wherewith thou hast loued me may be vpon them So hee doth expresse the Intercession hee made for Peter to bee That his faith should not faile Luke 22. 32. Intercession therefore of our Sauiour Christ is as it were a continuall plaister for the curing of the manifold slips frailties and sins whereunto the faithfull through infirmitie doe continually fall that so by a speciall and continuall application of his Merit our persons may remayne iust and our workes acceptable to God 1. Iohn 2. 1. If any man sinne we haue an Aduocate c. Sixtly That as in his humanitie hee desireth all these things for our Saluation and the applying of his Merits and death vnto vs so by the power of his Deâ—â—e he doth indeed apply them whereunto his being in t Heb. â— â—4 Heauen and in the sight of God his u Rom. â— 34. sitting at the right hand of his Father and his x Heb. 7. 25. euerliuing doe much 〈…〉 le making that Intercession of his as in it selfe more glorious so for vs more gracious and acceptable and able perfectly to saue them that come to God by him Seuenthly That y Rom. 8. 26. making Intercession for vs hee teacheth vs also by his Spirit to make Intercession to God with Prayers sighes and grones that cannot bee expressed CHAP. III. Of Christs Gouernment of the World in generall AFter the Priesthood of Christ next followeth Such is the Priest-hood of Christ his Kingdome followeth his Kingdome which is euerywhere spoken of in the Scriptures and most honourable and glorious promises made vnto it Esay 9. 7. A Child shall bee borne vnto vs and a Sonne giuen to vs vpon whose shoulder the Dominion shall lye Esay 32. 1. Behold a King shall raigne in Righteousnesse And Ierem. 23. 5. A King shall raigne and prosper Generally in his Kingdome I obserue three things Kingdome First A calling of Christ by God his Father to it for as hee intruded not himselfe into the Office of a Priest but expected the calling of his Father so he tooke not vpon him to raigne before hee had a Kingdome giuen him Therefore Psalme 2. 6. God is brought in saying I haue appointed my King ouer Sion my holy Hill And Dan. 2. 44. it is said In those dayes shall the God of Heauen rayse vp a Kingdome So Luke 1. 32. the Angell telleth MARIE The Lord shall giue vnto him the Throne of his Father DAVID And PETER z Acts 2. 36. Him hath God made both Lord and Christ Secondly The inuesting of him into the Princely Honour and Administration of his Kingdome whereof he had full seizin and was put into the actuall and reall possession of it when he ascended into Heauen which a man may call his going vp vnto his Coronation Daniel a Dan. 7. 13 14 in his seuenth Chapter hath a notable description of it seeing in a Vision Christ God and Man comming out of Heauen into the lower parts of the Earth to worke the mysterie of our Redemption and that done ascending into Heauen to the Ancient of dayes God his Father to present himselfe before him And to him saith hee was giuen Dominion Glorie and a Kingdome Thirdly The fruit and end of all this the same wherevnto is in the things which he doth from God for those Elect the whole worke of his Mediation tendeth which is our b Ephes â— 16. Peace and Reconciliation with God in and through him Therefore hee is called The c Esay 9. 6. Prince of Peace d Heb. 7. 2. The King of Righteousnesse and The King of Peace figured by MELCHISEDECH King of Shalem And heereupon the e Rom. 14. 17. Apostle saith that the Kingdome of God is Righteousnesse Peace and loy in the Holy Ghost More specially to treat of this his Kingdome It parteth The kingdome of Christ hath two parts it selfe into three mayne Armes or Branches rising by so many steps or stayres one is his Gouernment of the World in generall taking things in such sort as the Fall did leaue them without vouchsafing any further fauour And this may bee called the footstoole of his Kingdome Another standeth in the bestowing of his Word and the fruits thereof matters of speciall grace though such as fall vpon the Reprobate and this may be called the Scepter of his Kingdome The third Is the giuing of his Spirit whereby of carnall he maketh vs spirituall and heauenly Creatures and this may be called the Seate and Throne or rather the Life and Power of his Kingdome as these three parts are so distinguished and in the same order Psal 93. The first words of which Psalme in a holy triumph and reioycing-wise expresse the generall argument that Iehouah which is Christ our Lord raigneth and not raigneth onely but hath his Raigne accompanied with two Noble Adiuncts Glorie and Power Then hee commeth to distinguish the parts First his Gouernment of the World considered in two degrees One the stay and sustentation of all things the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrewes for whereas Adams sinne had turned vpside downe the whole frame of Nature and according to the curse What day thou eatest of the forbidden fruit thou shalt certainly dye had brought man and all the Creatures for mans sake to vtter ruine and desolation Christ the Mediator steppeth forth and there beginneth his Kingdome in holding vp the World which otherwise had instantly come to nothing This you haue in the latter end of the first Verse The inhabited World is settled it shall not be remoued And that so wonderfull a thing as this a worke of such admiration might haue a reason sutable to make it not seeme strange the Prophet
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
Chro. 15. 3. Israel by which is meant not the ten Tribes onely but Iudah and Beniamin as the sequel of the Chapter sheweth is said to haue beene a long time without the true God without Priest to teach without the Law And Paul 2. Thess 2. 3. telleth of a generall defection and falling from the Truth that no face of a visible Church should be discerned Antichrist should so vniuersally set vp his throne which in the height and fulnesse of Poperie we see to haue bin accomplished Although that God hath and alwaies had some that are his as appeareth by that which the Lord d Rom. 11. 2 3. answered to Elias But I call it a visible Church because it may be seene and knowne who are such Professors though the Church of the Elect cannot be seene This outward Church vniuersall is further Seuerall companies that assemble for the exercises of the Word are so many Churches members of the whole to be considered in the beautie it receiueth by companies and assemblies drawne by the power of Christs Spirit to associate and ioyne themselues together in the profession of his Name which is a singular ornament and a marueilous gracing of the whole thus to be distinguished into particular meetings as it were the field of the Lord into seuerall closures or a garden into seuerall beds or alleyes Whereby Gods glory is much the more conspicuous Such a Church or Congregation for so in ordinary sense the Scripture vseth the word Church neither standeth of one or two nor a few in a corner but of many enough to performe all seruices of the Church and those publiquely assembling So the Apostle speaketh of the e 1. Cor. 11. 18. Corinths Comming together to the Church and to the Hebrewes f Heb. 10. 25. Leaue not your assembling together as the manner is of sâ—me But not euery assembly of Professors doth forth with make a Church but their assembling in the name of Christ for Prayer Administration of the Sacraments or other spirituall matters whereby the Church is distinguished from the Common-wealth and ciuill meetings And this badge or marke our Sauiour setteth vpon it Matth. 18. 20. Where two or three are gathered together in my name And Paul 1. Cor. 1. 5. 4. 5. I haue decreed when you and my Spirit are gathered together in the name of our Lord Iesus Christ with the power of our Lord Iesus Christ to deliuer such a one to Satan So wee read in the Acts that the first day of the Weeke the Disciples gathered together to breake bread Act. 20. 7. And not in vaine doe the Churches so assemble God And in euery of these hath alwaies some that are his indeed hath made vnto them this large and ample promise that he will be alwayes effectuall to renue some of them by the power of his Spirit vnto euerlasting life for the ministery of the Word with the vse of the Sacraments and the exercise of true discipline sounding in euery Church g Math. 13. 3 â— 5 6 7. neuer returneth emptie but howsoeuer much of it fall by the way or vpon stonie places or among the thornes yet some alwayes lighteth vpon good ground and bringeth forth fruit in that measure that God hath appointed A promise anciently made to the Church as appeareth Esay 9. 251. This shall be my Couenant with them saith IEHOVAH My Spirit that is in thee and the words I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith IEHOVAH from this time forth for euermore Which promise our Sauiour hath also renued Matth. 28. 19 20. Goe therefore and gather Disciples of all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to keepe all things whatsoeuer I haue commanded you And behold I am with you alwayes vnto the end of the world Hereof it is that so many things are generally attributed to the Churches professing Christ because the same is alwaies true in some that are among them As where they are called h Eph. 1. 1. Faithfull ones i Eph. 1. 1. Holy k 1. Cor. 1. 2. Sanctified and the Iewes in generall l Exod. 19. 5 6. A holie Nation A peculiar people c. So Deut. 32. 15. They are called leshurum that is The righteous people for that all being called to that honour many of them were such indeed although of a number it were also true that they m Vers 5. were none of his sonnes Another noble Prerogatiue belongeth to the outward Their children also are of the Church Church that they purchase not onely this dignity for themselues by the profession of their faith but their children also are borne free Burgesses of this Citie as the promise is made to n Gen. 17. 7. ABRAHAM I will be the God of thee and of thy seed for as the Apostle saith The gifts which Christ bestoweth vpon the outward Church are for the Churches coÌ„mon good or for a mans owne priuate for the common good are first things committed to the Churches keeping then Ministeries and Graces The things committed are his Word whereof we haue spoken to be preached Sacraments to be administred and other holy things Rom. 11. 16. If the Root be holy so are the branches also Else-where doth the same Apostle Gal. 2. 15. oppose Iewes by nature to sinners of the Gentiles but to shew that from the very birth the children of beleeuing parents are within the outward Couenant of the forgiuenesse of sinnes And this is not to be restrayned to such children onely as are borne of both parents beleeuers but if any one of them be of the Church so is the child likewise for the vnbeleeuing man is sanctified by the beleeuing wife and the vnbeleeuing woman is sanctified by the beleeuing husband so farre as to make our children that otherwise were vncleane to be holy 1. Cor. 7. 14. Christ not onely gathereth a Church vnto himselfe a precious possession out of the world and the delight and ioy of the earth but he garnisheth it also and setteth it forth with many goodly ornaments and rich endowments which the Apostle calleth Gifts Ephe. 4. 7 8. Some for the publique some for a mans owne priuate Of these the first are certaine rich Iewels of inestimable price and valew his Word Sacraments and other holy things which Christ hath layed vp in the Arke of his Church and committed to their care as a treasure which he will trust none but his Church withall As vnder the Law in the Holy of holies wherein was the Arke were kept the o Heb. 9. 3. Tables of the Testament the Word the golden pot that had Manna a Sacrament and Aarons Rod that had budded for p 〈◊〉 â—7 10 1. Cor. 4. 21. a signe against the rebellious His word
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
God hath vsed that haue not spared to lay open their owne nakednesse and shame the nakednesse and shame of their Wiues Children Families Tribes of whom they came Seuenthly The end and drift of all which is to giue glorie vnto God and to beat downe and abase the pride of man A second sort of argument is from the authoritie of the Church which may moue and well perswade vs of them The third and last without which all the rest whether humane testimonies or other arguments are nothing is the testimony of the Spirit it selfe bearing witnesse of them Esay 59. 21. My Spirit that is in thee and my Word that I haue put in thy mouth Therefore Esay 54. 13. the faithfull are said to be such as are taught of God And PAVL saith The spirituall man discerneth all things 1. Cor. 2. 15. Therefore it is not the iudgement of the Church which maketh vs beleeue the Scriptures but the Church is the same to the testimony of the Spirit that the c Ioh. 4. 39 40 41 42. woman of Samaria was to the preaching of our Sauiour Christ because of whose words many of the Samaritans were brought to beleeue in Christ but when hee himselfe came and preached amongst them they tell her plainely Now wee beleeue no more because of thy speech for wee our selues haue heard and know that this is of a truth That Sauiour of the World That Christ So the iudgement of the Church may well bee a motiue at the first and also bring great stay and confirmation to a mind that is once inlightned but the maine strength of all dependeth vpon the testimonie of the Spirit Thirdly In the ministery of the Prophets Apostles so as they could not erre I obserue the qualitie of their doctrine thus deliuered by diuine inspiration First It was not subiect to error for howsoeuer they were men subiect to sinfull infirmitie and in part onely regenerate whose seruice it pleased God to vse for this purpose yet in the deliuery of the Doctrine they were so extraordinarily gouerned and inspired with his Spirit that they d Ioh. 16. 13. could by no meanes erre Secondly It is holy both the whole and euery part whereupon grow these speeches e 2. Pet. 1. 21. The holy men of God f 2. Pet. 3. 2. The holy Prophets g Eph. 3. 5. Reu. 18. 20. The holy Apostles h 2. Pet. 2. 22. The holy Commandements i Rom. 1. 2. The holy Scriptures whereas all other bookes and speeches of men are prophane further then they fetch some holinesse from hence Thirdly That both their Sermons and these Bookes written by the Spirit of Christ are of soueraigne authoritie in the Church of God and haue the sole pre-eminence for the deciding of all controuersies the iudging and discerning of all sayings and writings of men for vnto them the holy Ghost doth alwaies call vs k Esay 8. 20. To the Law and to the testimonie if they speake not according to this Word it is because there is no light in them And this is it which Christ vsed as the weapon to foile Satan Math. 4. So the Apostle Paul 1. Corin. 15. 3 4. maketh the Scriptures to giue credit to his doctrine I haue deliuered vnto you that which I haue receyued that Christ dyed for our sins according to the Scriptures and that he was buried and that he was raysed the third day according to the Scriptures c. The men likewise of Berhea Acts 17. 11. are commended for examining by the Scriptures the things which Paul taught Therefore our Sauiour l Iohn 5. 39. Christ referreth vs to the Scriptures as to the Touchstone of all truth Search the Scriptures and in m Matth. 22. 25 another place Yee erre not knowing the Scriptures For the authority of these Bookes is greater than the authoritie of the Church as the authoritie of God who cannot erre must needes be greater than the authority The Popish Doctrine which hangeth the authoritie of the Scriptures vpon the Church of men that may and doe erre Againe the Church hath her life and being from the Word inasmuch as faith which maketh a Church cannot bee without the Word So hath not the Word from the Church Thirdly It is aboue the authoritie of the Angels of heauen n Gal. 1. 8 9. who if they preach any other doctrine are to be held accursed How much more aboue the authoritie of the Church Fourthly Our Sauiour Christ attributeth this excellencie to his Word which men or Angels cannot challenge that in the latter Day it is That which shall iudge him that doth not receiue it Iohn 12. 48. But why then is the Church called the Pillar of Truth 1. Tim. 3. 15 Surely because the Truth of God dwelleth no where else and there is alwaies Truth sufficient to saluation Not that the Church eyther beareth and bringeth forth the Truth of God or is the chiefe and fundamentall ground to hold it vp for she her selfe hath another foundation to sticke vnto from whence shee fetcheth all her Truth which is the doctrine of the Prophets and Apostles o Eph. 2. 20. 1. Cor. 3. 11. Esay 28. 16. Christ himselfe beeing the head Corner-stone and is not the Mother but the Nurse of the Truth of God that cherisheth and preserueth the same and giueth testimonie thereof vnto the World To the true meaning of the Scriptures we are to reach by the Scriptures themselues the same Spirit that indited them suggesting and opening the sence vnto vs. So did the Leuites that taught the people Nehem. 8. 9. render the sense and giue the vnderstanding of it by the Scripture it selfe Our Sauiour also Matth. 4. beeing set vpon by Satan that clipped and wrested the Scriptures to serue his owne turne confuted his false glosses and expositions of it by the conference of other Scriptures The meanes we must vse for this purpose are these First we must come with a mind to profit and to bee made the better by them not to read them for knowledge onely or vaine ostentation much lesse to cauill at them Secondly Prayer is to bee vsed to God to open and enlighten our hearts that wee may see the wonderfull things that lye hid therein Thirdly We are to frequent the House of God and to giue diligent attendance vpon the Ministery and Preaching of the Word whereby the Doctrines deliuered in the Scriptures are beaten out and made familiar and plaine vnto vs the same being also the ordinarie meanes by which the holy Ghost doth vse to worke in our hearts all true and spirituall wisdome Fourthly the true sense and nature of the words euery one apart and the construction of them all together must be waighed Fiftly We must alwaies take the proper and naturall sense if the matter it selfe will beare it Sixtly The summe of the matter the scope and drift of the place the Arguments and their coherence the method
to open more largely the parts of this description there bee eight mayne points lye obuious before our eyes First The nature of Faith Secondly The persons to whom it is appropriate Thirdly The causes efficient both primarie and secondarie principall and instrumentall the begetting and the preseruing causes Fourthly The prerogatiue of the faithfull Fiftly The qualities or adioynts of Faith Sixtly Of sight the full perfection of it Seuenthly Of Hope the sister and companion And eightly the fruits or effects The nature of Faith is to know Christ to lay hold vpon him and with confidence and assurance to apply him to ones selfe Wherein we are to consider both the Obiect of Faith and the Actions The Obiect of Faith is Christ for albeit Faith sometimes take hold of a particular promise as the q Mat. 15. 29. blind men did for the opening of their eyes yet it resteth not in that particular good but thorow it looketh at the generall good which is Christ But Christ is the Obiect of Faith not as he is in himselfe and present but absent in his Word Whereupon it is called r 2. Thess 2. 13. The Faith of Truth or that which imbraceth and layeth hold vpon the Word and Truth of God that is to say the Doctrine of Iesus Christ and Christ himselfe in and by the same And this Word is the Word of the Couenant the Word of Reconciliation published and preached and sealed vp by the Sacraments in regard whereof it is also called Å¿ Phil. 1. 27. The Faith of the Gospell So that to speake properly Faith seeth not so much Christ himselfe as a certaine Image and Picture of Christ in his Word and Sacraments wherein wee behold him but as it were in a Looking-glasse So Paul telleth the Galatians Gal. 3. 1. that by the Gospell which hee preached vnto them Iesus Christ was pictured out before their eyes and among them crucified And hereof are the speeches 1. Cor. 13. 22. We see now as it were in a Glasse in a Riddle 2. Cor. 3. 18. But we all with open face beholding as in a Glasse the Glorie of the Lord c. The Actions are three to know to apprehend to apply First Faith hath her seat in the mind and vnderstanding of man for without knowing of Christ how can one embrace and lay hold vpon him since no t Ignoti nulla Cupido man longeth for that he knoweth not This is apparant by those titles which are giuen to Faith euery-where in the Scripture as where it is called Knowledge Vnderstanding Sight Iohn 6. 40. Euerie one that seeth the Sonne and beleeueth in him shall haue euerlasting life Wherefore 1. Iohn 4. 16. these two are ioyned together Wee know and beleeue Faith and other Knowledges differ thus Knowledge is by Reason or from the Testimonie of the Sences Faith grounding vpon the authority and truth of him that promiseth giueth a u Heb. 11. 1. being to things that are not or bee inuisible Secondly In Faith there is an assent of the mind and certaintie or assurance that the promises of the Gospell are true and good not onely in generall but especially to and of ones selfe for there is a double knowledge of Christ one a generall knowledge which the x Iam. 2. 19. Deuils haue and tremble the other proper to the faithfull which is an apprehending Knowledge or knowing apprehension When y Iohn 6. 40. 12. 44 45. men see and beleeue in him And this assurance euery one that beleeueth hath for seeing Faith whereby we enioy Christ is nothing else but to lay hold vpon him and to receiue him as our owne how weake soeuer ones hold bee for that maketh not a difference of Faith from other things but onely of the measure and degree of Faith it followeth that euery mans conscience may assure him whether hee beleeue and so haue Christ or no as his sences can tell him whether hee reach forth his hand or no. Therefore the Apostle saith z 1. Iohn 5. 10. Hee that beleeueth hath this testimony in himselfe Howbeit wee cannot say that assurance is an inseparable companion of Faith alwayes and at all times for as a hand that is benummed may hold a thing though it doth not feele nor discerne the hold it hath so may it be in Faith That though indeed and truely it apprehend Christ yet sometime by the rage and violence of sinne that lulleth vs asleepe and sometimes by other meanes it may fall out that wee shall haue no sence nor feeling that we haue him Thirdly The peculiar and speciall propertie wherein the verie point of Faith doth lye is in the heart and will particularly applying to one selfe that which he iudged to bee so true and good for Faith is the hand of the soule to apprehend Christ and lay hold vpon him as the hand of the bodie apprehendeth outward things and layeth hold vpon them And therefore hereby wee apply Christ vnto our selues and receiue him for our owne And this to be the nature of Faith the Euangelist expresly teacheth when hee saith a Iohn 1. 12. As many as receiued him or laid hold vpon him he gaue them this dignitie to bee the sonnes of God euen to those that beleeue in his Name And againe b Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Where comming vnto Christ is expounded by the words following of beleeuing in him and that this carryeth with it a particular application as the word it selfe doth shew So the Apostle c 1. Pe. 1. 2. Peter The Papists teach that Faith layeth hold onely vpon a general mercie propounded generally to the Church and not offered particularly to the seuerall members thereof doth more expresly declare when he calleth it The sprinkling of the bloud of Christ particucularly and specially applyed to our soules for the washing and scowring of them for albeit the promises of the Gospel are generall d Ioh. 3 16. Whosoeuer beleeueth in the Son shall not perish but haue life euerlasting yet the same are to be vnderstood singularly and particularly as if they were spoken to thee and mee and to euery one by himselfe in seuerall Otherwise what should our faith differ from the faith of the e Luk. 4. 41. Deuils who knew him and proclaymed him to be that Christ that Holy one of God Hence are these speeches so common in the Scripture f Psal 17. 15. I in righteousnesse shall see thy face I shall bee satisfied when I awake with thy likenesse g Iob 19. 25 26. I know my Redeemer lineth whom I my selfe shall see and mine eyes shall behold and not any other for mee h Gal. 2. 20. Who hath loued me and giuen himselfe for mee i 2. Cor. 5. 1. Wee know that if this our earthly Tabernacle be dissolued we haue a Building from God a House not made
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
our Sauiour Christ n Iohn 10. 27 28 29 30. My sheepe heare my voyce and I know them and they follow me and I giue euerlasting Life vnto them and they shall neuer perish neither shall any pull them out of my hand My Father which hath giuen them me is greater then all and none can pull them out of my Fathers hand I and my Father are one And againe o Iohn 6. 37 39 40. Euery one that the Father giueth mee commeth vnto mee and him that commeth vnto me I will not cast out but I will rayse him vp in the latter Day To conclude that which is said Mat. 16. 18. that the gates of Hell shall not preuaile against the Church must needs bee true of euery one which by Faith is made a member of the Church So that our faith how weake soeuer it be in it selfe yet it is firme and strong in and through him that hath promised to hold it vp so as all aduersarie powers shall not be able to root it out which is the fulnesse of excellencie purchased for vs by Christ that being quickened from death and a spirituall life put into vs we are no more at our owne hand left to keepe our selues and so in danger to lose all againe as Adam did but haue the promise of a continuall support and stay by the mightie working of Christs Spirit till we come to his heauenly Kingdome where is nothing but Eternitie And therefore he that once beleeueth is said p Iohn 3. 36. alreadie to haue eternall Life to q Ephes 2. 6. bee raised vp and seated in heauenly places r Rom. 8. 30. glorified c. for the certaintie and vndoubted assurance of it And Å¿ Rom. 5. 1. being iustified by Faith saith the Apostle We haue peace with God which could not possibly be if we were not sure to continue in the state of Grace As for those exhortations so common in the Scripture t 1. Cor. 10. 12. He that thinketh he standeth let him take held lest hee fall u 2. Iohn ver 8. Looke to your selues that wee lose not the good things which we haue wrought but that wee may receiue a full reward x Reuel 3. 11. Hold fast that thou hast that no man take away thy Crowne y Heb. 12. 15. Take heed that no man fall from the Grace of God z 1. Thes 5. 19. Quench not the Spirit and such like whereby it seemeth that the Spirit of Adoption and Sanctification proper to Gods Children may be lost The answere to them and all other of that kinde is short and readie They serue to stirre vs vp to watchfulnesse and diligence and as the Apostle speaketh to worke our saluation in feare and trembling not to teach what is possible for true Beleeuers to doe for as God doth assure the faithfull that they shall perseuer hold on vnto the end so he hath appointed Exhortation and the Preaching of the Word as a meanes whereby hee will nourish this holy fire in vs. But doe not the sinnes and grieuous falls of GODS Elect impeach the truth of this Doctrine Not a whit for the a 1. Iohn 3. 9. seed of God abiding in them maketh that they cannot sinne totally and finally without recouery but are at the length raysed vp againe and in the meane time their Faith and Grace is not extinct and gone how sore soeuer it may bee shaken as is euident to bee seene in Peter whose sinne being of that nature that the sinne against the Holy Ghost except a greater can scarcely be imagined yet his b Luke 22. 32. Faith supported by the Prayer of our Sauiour Christ who hath c Iohn 17. prayed in like sort for all that are his in all that conflict did not faile And Dauid after his fact with Vriahs Wife and the murdering of her Husband prayeth d Psal 51. 13. Take not thy holy Spirit from mee Therefore he had not lost it The other point which is the third qualitie of faith but continually groweth is that continually it groweth Therefore the e Rom. 1. 17. Apostle saith that by the preaching of the Gospell the Righteousnesse of God is reueiled from Faith to Faith That is a Faith that groweth and increaseth continually being nourished and holpen by meditation of the Word of God serious and faithfull Prayer and other meanes which God hath sanctified to keepe this holy f 2. Tim. 1. 6. fire still within vs that it neuer should goe out but flame forth more and more Faith euen when it ceaseth to bee Faith for as wee till we come to see Christ in his Glorie reade 1. Cor. 13. 13. Now and no longer abideth Faith yet euen then we cannot giue her lost since she groweth into a greater and a farre surpassing light to see Christ in his heauenly Kingdome for Faith is in this life and sight in the World to come as the Apostle doth distinguish them 2. Cor. 5. 7. Wee walke by Faith and not by Sight And g 1. Pet. 1. 8. PETER Whom though yee see him not yet ye beleeue in him Sight therefore hath place in the next World and apprehendeth Christ as hee is in himselfe then present without this Glasse of the Word and Sacraments 1. Iohn 3. 2. When he shall be manifested we shall see him as he is 1. Cor. 13. 12. Then after this life we shall see him face to face And both these are in nature and essence one for euen Faith is a kinde of seeing Christ Iohn 6. 69. and 1. Iohn 4 16. Euery one that seeth the Sonne and beleeueth in him shall haue euerlasting Life onely they differ in measure and quantitie In Faith this seeing of Christ the knowledge and apprehension of him is feeble and weake 1. Cor. 13. 12. Now we see in a Glasse In sight it is full and perfect as it is said there But after that which is perfect is come c. With Faith Hope is alwayes ioyned By Hope I So as Faith hath alwayes Hope that is an assured wayting for of that blessed Sight going with it meane the blessed expectation and waiting for of eternall Life But because Hope is commonly taken as of things doubtfull and vncertaine that to hope for saluation seemeth no more then to stand in suspence and questionable whether one shall be saued or no it is good wee vnderstand the verie nature of this Grace Hope therefore to speake in generall is an expectation and wayting for of some good thing not present but promised and to come h Rom. 8. 24 25 for hope which is seene is no hope for how can a man hope for that which hee seeth but if wee hope for that wee see not wee doe wait for it with patience saith the Apostle to the Romanes Therefore according to the nature of the promise so doth Hope take hold doubtingly where either there is no speciall and
the Sonne of man and drinke his bloud ye shall haue no life in you for without an Vnion with Christ there can bee no true partaking of his gifts vnto Saluation no more then a woman can be partaker of the riches and honour of some great man except shee be ioyned with him in Marriage so that they become one bodie and one flesh or then the members can draw life from the head if they bee not knit vnto it The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ hath beene pointed at in generall First To destroy the old ADAM or the old man that is the sinfull and wretched condition which by nature euery Mothers Child bringeth into the World and is as old as since Adam fell to bee vnder the power of Satan slaues of sinne and children of destruction Then the bestowing of a new a blessed and a happie estate opposite to the former The r Heb. 2. 15. Apostle to the Hebrewes comprehendeth both that through death hee might abolish him that hath the power of death that is the Deuill and might set free his Children So in the Epistle to the ſ Col. 1. 13. Colossians Who hath deliuered vs from the power of darknesse and translated into the Kingdome of his Sonne And our Sauiour Acts 26. 17 18. To whom now I send thee to open their eyes that they may turne from darknesse vnto Light and from the power of Satan vnto God that through Faith in me they may haue remission of sinnes and an inheritance among hath two parts Illumination and Iustification the sanctified ones Paul 1. Cor. 1. 30. brancheth all the benefits wee haue by Christ into foure Wisdome Righteousnesse Sanctification and Redemption or Holinesse and Blessednesse Such a traine of Noble Graces doth attend Regeneration for as man by Creation was made holy and happy so by this new Creation we obtayne a repayre of our first estate not as some Relique or Remayne of that Image of God according whereunto we were created in the beginning but as a new worke of Gods Spirit forming the same in vs after a heauenly and diuine manner out of nothing by the power of the Resurrection of Iesus Christ And in euery of these good things is implyed the remoouing of the contrarie Wisdome standeth not with Ignorance and Blindnesse Righteousnesse putteth away the guilt of sin Sanctification the power and dominion of sinne for where one of these is the other cannot bee Redemption speaketh more cleerly of freeing vs from wrath and the curse of the Law Wisdome and Righteousnesse from the which the other two doe flow were for their surpassing excellencie figured in the High Priests Vrim and Thummim as you haue it taught in the explication of the Ceremonies of the Law But to handle these foure apart The first benefit which wee haue by Christ is the taking Illumination whereby dispelling darknesse away of the vaile of ignorance the blindnesse that naturally possesseth our soules as in that place of the Acts it is first named And Esay 25. 7. He will swallow vp the vaile of the face the vaile that is vpon all people and the couering that is vpon all Nations So 2. Cor. 3. 16. When their heart shall bee turned to the Lord the vaile shall be taken away for where the Spirit of the Lord is there is doth enlighten our mindes with the knowledge of the will of God in Christ which the Apostle calleth Wisdome Freedome But this is not all In stead of the Light of Nature turned through sinne into palpable and grosse darknesse we haue now another manner of light an heauenly and Spirituall Wisdome A grace distinct not onely from Knowledge that went before which was common to the Reprobate whereas this is the peculiar of GODS Heritage but euen from Faith though the same include Knowledge in it for Faith is the Instrument of Regeneration Iohn 1. 12. and therefore before it in nature but this Wisdome commeth in nature after Regeneration for so the Apostle saith Yee are of God in Christ who is made vnto vs Wisdome and Coloss 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Knowledge which is this Wisdome Therefore in nature it commeth after I take it to bee that Light of the Minde of which the Scripture speaketh so oft comprehending vnder it by a Synechdoche the whole worke of our Renewing Ephes 5. 8. Ye were once darknesse but now are light in the Lord 2. Cor. 4. 6. God which commanded that light should shine out of darknesse is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ In this regard we are said to bee illuminated or enlightened Heb. 10. 32. to bee translated out of darknesse into his wonderfull light 1. Pet. 2. 9. Wisdome and Sanctification or Holinesse both inherent in vs seeme to differ thus Holinesse is the Renewing of vs into the state of Innocencie which we had by Creation But this Wisdome is of a farre more excellent mould then the light of Knowledge that Adam had for Adams minde was indeed enlightened to vnderstand all morall duties but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seene Eare hath not heard nor haue entred into the heart of man x 1. Pet. 1. Which the Angels themselues desire to stoope downe and looke into namely one Mysteries of the Gospell reuealed from aboue wherefore that was according vnto nature this is Diuine and supernaturall wherein after the vaile of Ignorance taken away that our eyes are once made able to behold the Light Christ the Image of God doth shine vnto vs 2. Cor. 3. 17. Such a Light as man by nature when it was at the best could neuer comprehend And hereby wee come to haue all the secrets and the whole will of God in Christ Iesus made knowne vnto vs by his Spirit A maruailous benefit sensibly to be seene euen in this life that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie It is that the Apostle saith 1. Cor. 2. 15. The spirituall man discerneth all things in that we haue the minde of the Lord manifested vnto vs through Christ Howbeit the illumination of our mindes in this life hath withall much darknesse for growing wholy by the meanes of the Word as the Apostle saith Coloss 3. 16. Let the Word of Christ dwell richly in you in all Wisdome and to TIMOTHIE y 2. Tim. 3. 15. Thou hast knowne the Scriptures that are able to make thee wise wee can know but weakly and imperfectly because the way and meanes whereby wee come to knowledge by the Ministerie of man is weake and imperfect for in part wee know saith the same Apostle 1. Cor. 13. 9. and in part wee prophecie that is we learne but imperfectly because our
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will
18. Perfect loue casteth out feare Å¿ Iam. 1. 4. That yee may bee perfect and wholly sound wanting in nothing By perfect it meaneth not the exact performance of legall Righteousnesse but the whole and totall change of all the man which yet in this life is euermore imperfect And so doth Iames in that place last before mentioned expound it So that there is a Legall and an Euangelicall perfection which rather and more properly is termed integritie I call it totall first in respect that the whole man and all our parts and powers both of the soule and bodie are renewed as the Apostle to the t 1. Thess 5. 23. Thessalonians prayeth that their Spirit soule and bodie may be kept vnblameable in the comming of Iesus Christ First our mind and euen the Spirit of our mind whereof it is said u Rom. 12. 2. Bee transformed in the renewing of your minde x Ephe. 4. 23. Be renewed in the Spirit of your mind I y Ezech. 36. 26. wil put a new Spirit in the midst of you Againe both our Knowledge and Iudgement are reformed that now z 1. Cor. 2. 15. the spirituall man discerneth all things And our Memorie and Consciences purged for the Memorie that serueth where the Apostle doth commend the a 1. Thess 3. 6. Thessalonians for hauing a good memory of him alwayes And to the b 1. Cor. 11. 2. Corinths That they remembred all his matters or remembred him in all things Of the Conscience it is said c Heb. 9. 4. That the bloud of Christ purgeth our Consciences from dead works to serue the liuing God And d Heb. 10. 22. Hebrewes the tenth Hauing your hearts sprinkled from an euill Conscience This Renewing reacheth to the heart also that is to the Soule the seate of the Desire Will Affection which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit I will giue you a new heart And f Deut. 10. 16. Moses saith Circumcise the fore-skin of your heart Of the Desire we reade The g Gal. 5. 17. Spirit or part regenerate lusteth against the flesh Of the Will that h Phil. 2. 3. God worketh this grace in vs to will according to his owne good pleasure And of the Affections They that i Gal. 5. 24. are Christs haue crucified the flesh with the affections and lusts of it Lastly The Bodie it selfe and all the members are made anew not in substance but in qualitie by putting off the sinfull body of the flesh as the Apostle speaketh k Col. 2. 11. Colossians the second Whereupon he doth exhort vs l Rom. 6. 12. Let not sinne raigne in your mortall bodies m Col. 3. 5. Mortifie your earthly members fornication and vncleannesse c. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the minde so there are o 1. Cor. 12. 27. members that are by Regeneration the members of CHRIST which fight against that Law of the old man Secondly It is totall in respect that it maketh a change not in our p Ier. 7. 3. wayes and actions only but in our very nature the perfect and all-sufficient Sanctification Esay 1. 16 17. of our nature in the person of Christ himselfe freeing vs from that naturall corruption which as the Law of the members is inherent in vs. This the Apostle speaketh Romanes q Rom. 8. 2. the eighth The Law of the Spirit of life which is in Christ Iesus hath freed mee from the Law of sin and of death that is from that inherent corruption which as the Law of the members sticketh to our nature the perfect Sanctification of his humane nature beginning a Sanctification here in vs euen in our very nature ouer and besides the Righteousnesse of our wayes Thirdly It is totall in regard of both the parts of Righteousnesse which wee are renewed into Holinesse and true Iustice for both these the Scripture noteth Ephes 4. 24. Put on the new man which according to God is created in Holinesse and true Iustice Marke 6. 20. Herod reuerenced IOHN BAPTIST knowing he was a iust and a holy man Luke 1. 74. That wee being deliuered from the hands of our enemies may serue him in true Iustice and Holinesse Titus 2. 11 12. The grace of God hath appeared c. instructing vs to liue wisely and iustly and godly in this present World Yet we must obserue that there are degrees in the imperfection which we speake of for First Some are weake ones and euen Babes in Christ weake in Faith weake in Knowledge weake in all kind of practice of spirituall Graces whom the Apostle calleth carnall that is to say rude Of the weake in Faith the Apostle speaketh Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples O yee of little faith Of weake in knowledge and capacitie of heauenly things it is said Rom. 6. 19. I spake vnto you after the manner of men that is by Similitudes taken from the common course of mans life For the infirmitie of your flesh And Heb. 5. 12. For when through the time yee ought to haue beene Teachers yea haue need to bee taught anew what are the elements of the beginning of the words of Christ and are become those that haue need of Milke and not of strong meate So our Sauiour Christ telleth his Disciples r Iohn 16. 12. I haue many things to say vnto you but you are not able to beare them now Of weake in practice we reade 1. Cor. 3. 1. I Brethren could not speake vnto you as spirituall but as carnall as Infants in CHRIST I gaue you Milke to drinke and not strong meate for you were not able to beare it Secondly There is a further step which Christians of the better sort commonly attayne vnto standing in a sufficient furniture of all graces needfull for the performance of euery good dutie in soule good manner and a blamelesse and vndefiled life whereof the Scripture giueth testimonie to many particular Christians And the Apostles in their Epistles partly Å¿ 1. Cor. 1. 1. 1. Thes 5 c. witnesse of diuers Churches and partly t Phil. 2. 15. 2. Pet. 3. 14 c. pray for them to be such Thirdly Vpon some few in respect of his ordinarie dealing it pleaseth GOD to powre a more aboundant measure of grace and higher degree of perfection filling and inriching their hearts with an exceeding increase of Faith of Knowledge of Loue of Hope of Patience and of the Gifts of the Holy Ghost These the Apostle calleth u Heb. 5. 14. perfect men who through a habit haue their sences exercised to the discerning of good and euill Phil. 3. 15. As many of vs as are perfect let vs bee thus minded and if ye thinke any thing otherwise that also will God reueale Thus x Rom. 4. 20 21 it is said of Abraham that hee was
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
vp vnto full and perfect Happinesse And thereof came those Phrases e Iohn 6. 47. He that beleeueth in me or as it is in another place f Iohn 3. 36. Hee that beleeueth in the Sonne hath euerlasting life and commeth not vnto iudgement but is passed from death to life g 1. Iohn 5. 12. Hee that hath the Sonne hath life h 1. Iohn 3. 14. Wee know that wee are alreadie passed from death to life because we loue the Brethren That is the reason why the i Rom. 8. 29. Apostle speaketh in the present or time past not in the future when he saith Whom he hath iustified them he hath also glorified The particularities of this degree of Happinesse beside our Vnion with Christ and through him with God whereof wee haue spoken alreadie are these that follow First The loue of God k Heb. 12. 6. anew that now he vouchsafeth First in the Loue of God anew to call vs friends As we reade of ABRAHAM that he was called the friend of God Iames 2. 33. Whereof follow three excellent consequences First His generall goodnesse in the gouernment of the World doth after a more speciall and louing manner extend vnto the faithfull and that three manner of wayes First In an extraordinary bountie and goodnesse In which sence the l 1. Tim. 4. 10. Apostle calleth him the Sauer and Preseruer of all men but especially of the faithfull And m Psal 68. 20. Dauid saith The God of our Saluation lodeth vs with benefits day by day Secondly In a most fatherly prouidence ouer his Church and chosen people of whome hee letteth not so much as n Psal 34. 20. one bone to bee broken keepeth them in all their wayes that they should not o Psal 91. 22. dash their foote against a stone Nay the p Luke 12. 7. very haires of their head are all numbred And q Zach. 2 8. he that but toucheth them toucheth the apple of his eye Whereupon wee are r 1. Pet. 5. 7. willed to cast our care vpon God for hee careth for vs. A Doctrine full of most sweet comfort the vse whereof is large and reacheth very farre all our life is subiect to an infinite heape of euils whether we looke vpwards or downe vnto our feet A thousand dangers compasse vs about at home and abroad rising vp and lying downe walking and sitting stil On euery side of vs how many things there be that threaten dāger yea to the verie taking away of life In the middest of these how were it possible for a man to bee quiet if hee did not rest assured that God had a speciall care of him which when once his heart conceiueth by and by all feare and perplexitie flyeth from him and casting all his care on God Hee saith boldly ſ Psal 27. 3. Though an Armie pitch against me my heart shall not bee afraid Though Warre rise vp against mee in that will I haue trust t Psal 3. 6 7. I will not feare for tenne thousand of people that haue set their Tents round about mee but will lye downe and sleepe and wake againe for IEHOVAH holds mee vp u Psal 118. 6 7 Heb. 13. 6. IEHOVAH is with mee and my helper I will not bee afraid what man can doe vnto mee And therefore also hee taketh as made vnto himselfe those golden promises mentioned in the Psalme x Psal 91. 3 4 5 6 7. He shall deliuer thee from the snare of the hunter from the plaguie pestilence with his feathers shall he couer thee when thou betakest thy selfe vnder his wing a shield and buckler his truth shall bee Thou shalt not bee afraid of the feare by night of the Arrow that flyeth in the day of the Pestilence that walketh in a mist of the Murraine that wasteth at noone day a thousand falling at thy side and ten thousand at thy right hand it shall not come neere to thee In a word no open nor secret outward nor inward bodily nor spirituall euill no not at any time shall bee able to preuaile against thee Thirdly In all kindnesse and mercie comforting them in their distresses as hee hath promised To y Esay 25. 8. wipe away all teares from their eyes And againe z Esay 49. 15. Though a Mother forget her childe yet will I not forget thee Sorrow saith a Psal 30. 6. DAVID may come in the night but in the morning is singing And in the Prophet ESAY b Esay 54. 7 8. For a little time I haue left thee but with euerlasting Mercies will I gather thee with a little wrath did I hide my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee The second consequence is that all things turne vnto whereby all things our good We know saith the c Rom. 8. 28. Apostle to the Romanes that to them that loue God all things worke together to good In which respect he saith in d 1. Cor. 3. 21 22 another place All things are yours whether life or death or things present or things to come c. To declare this more particularly First The calamities and troubles of this life are not not the calamities onely and troubles of this life now any punishment of sin vnto vs which is all borne in Christ but fatherly chastizements for our amendment whereunto that sentence of the Apostle Rom. 8. 28. more specially driueth And this is the Couenant and promise of God Psal 89. 31 32 33 34. If his sonnes forsake my Law and walke not in my Statutes c. I will visit their transgressions with the Rod and their inquitie with stripes but my kindnesse I will not put from him nor falsific my faith Secondly Death it selfe hath lost his sting and the and also death it selfe Graue his victorie Being no more fearefull and terrible but the gate of hope and a sweet pleasant passage vnto life and immortalitie In so much as knowing the nature of it to be changed from a punishment of sinne which properly it is vnto a good and happie thing wee come now to desire it and to wish for it Phil. 1. 23. I desire to bee dissolued and to bee with Christ Wherefore 1. Cor. 3. 22. death is said to be ours and to serue for our good And to the e Heb. 2. 14 15 Hebrewes that Christ by his death doth set vs free from all feare of death Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing ouer it O Death where is thy sting O Graue where is thy victorie Thirdly Our verie sinnes by the wonderfull Goodnesse but euen our very sins turne vnto our good of God and his admirable and vnspeakable Wisdome who bringeth light out of darknesse serue for our further strengthening and incouragement vnto good For first they tend to manifest our owne weaknesse and corruption and to make vs