to be preached Sacraments and other holy things to bee administred Here q Matth. 16. 19 therefore are the liuely notes and markes of a Church The Scripture stileth them by the name of the r Matth. 28. 19 20. keyes of the kingdome of Heauen The prime and principall is his Word whereof wee haue spoken already the Treasure of all heauenly Knowledge Å¿ Rom. 3. 2. This saith the Apostle to the Romans is the chiefe of those excellencies which the Iewes had aboue other men that vnto them were committed the Oracles of God Or as the t Hosh 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet speaketh the excellencies of the Law Wherefore Gods Word and Precepts Dauid doth many times call u Whereunto it seemeth Paul doth allude 1. Tim. 6. 20. 2. Tim. 1. 14 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things deposited In regard whereof the Church is said to bee x 1. Tim. 3. 15. the Pillar and Sâ—ate of Truth for the Truth of God is no where to be found but there It is Error Lies Superstition Deceit whatsoeuer coÌ„meth not from hence The Church onely is the golden Candle-sticke figured in the Law which holdeth vp the eternal Truth of God to giue light vnto all the World and there light is to be had when darkenesse couereth the whole face of the earth beside Preaching for the forme and manner of it is an Preaching is an instruction of the Church by liuely voice instruction by word of mouth opening and interpreting the Scriptures rendring the sense thereof drawing the doctrines that are to be gathered from them making vse and profit of it for the edification and building vp of our faith which the Apostle by a Metaphor from the Sacrifices of the Law calleth y 2. Tim. 2. 15. Cutting aright the Word of Truth It standeth not in the bare and naked reading of them And that you may see Nehe. 8. 8 9. where the people abiding in their standing the Leuites taught them the Law first reading it distinctly then rendring the sense by the Scripture it selfe So Luk. 4. 17 18 19 20 21. Our Sauiour comming into the Synagogue there was giuen him the Booke of the Prophet Esay which when he had vnfolded and read a portion of that Scripture he folded the Booke and gaue it againe to him that wayted and sate downe and the eyes of all in the Synagogue being fastened on him he began to say vnto them To day is this Scripture fulfilled in your eares And of this instruction by word of mouth it pleased God to make choyce rather than of reading for that it pierceth deeper into the heart and mind of man and more doth affect him and that through the blessing of God who vseth the zeale of the speaker for the quickning and putting of life into that which is spoken The argument matter or subiect must be of and concerning in the Word of Christ Christ by teaching our owne corruption and impotencie to fulfill the Law and therefore the necessitie wee haue to flye to him who is made vnto vs of God Righteousnesse Sanctification and Redemption that he that glorieth might glorie in the Lord. Wherein it differeth from the ministery of Moses or of the Law as the Apostle doth oppose them 2. Cor. 3. 6. Who also hath inabled vs to be Ministers of the new Testament not of the Letter but of the Spirit So Rom. 1. 1 2 3 4. he sheweth He was called to be an Apostle and set apart to preach the Gospell of God concerning his Sonne Iesus Christ our Lord and Rom. 10. 8. This is that Word of faith that we preach In like sort it is said of Philip when he came downe vnto Samaria that he preached vnto them Christ Act. 8. 5. PETER also Act. 10. 43 44. declareth the sum of all that which he was charged of God to preach vnto the people to be this that by his Name should euerie one that beleeueth in him receiue forgiuenesse of sinnes * And that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrary Errors Exhortation to apply it also to all good vses of comforting denouncing stirring vp reprouing The parts of this instruction of the Church are Doctrine and exhortation both comprehended Rom. 12. 7 8. Doctrine by laying forth the Truth and confuting of contrarie errours that so the puritie of faith may alwayes remayne sound and vncorrupt in the Church Exhortation which sharpeneth the Word and setteth an edge vpon it by applying the same and making vse of it as the necessitie of the people requireth And these two aptly answere to the two parts of the soule of man his minde or vnderstanding and his will and affections Both which by this meanes God prouideth for Sacraments or outward Signes and Seales of the Couenant A SacrameÌ„t is It hath the name Sacrament from the Militarie Oath that Souldiers tooke to doe faithful seruice to their Captaine for in like manner we in the Sacrament sweare our Allegeance to Christ and to fight vnder his Banner against the World the Flesh and the Deuill It is also called a Mysterie or hidden thing because beside the outward Signe there is somewhat inward and Spirituall In the definition of a Sacrament I obserue First They are outward and earthly things to bee seene and felt seruing for the helpe of our weaknesse which if wee were all Spirit we needed not Secondly They are Signes as it is said Gen. 17. 11. a Signe and Rom. 4. 11. The Signe of Circumcision PETER calleth them Types and Figures 1. Pet. 3. 21. Therefore they serue as badges to distinguish true Professors from Infidels and Heathen men and as Monuments to bring heauenly things to our remembrance So saith our Sauiour Christ Luke 19. 22. Doe this in remembrance of me And the Apostle to the z 1. Cor. 11. 26. Corinths As oft as yee eate this bread and drinke this Cup ye publish the Lords death till hee come Thirdly The end why God doth giue them is to be and Seale of the Couenant not Signes onely but Seales and Pledges for the perswasion of our hearts and to confirme and assure vnto vs those spirituall and heauenly things which alreadie wee haue and doe enioy that is to say Christ himselfe and consequently Iustification and Sanctification and withall Saluation through him as the Apostle teacheth Rom. 4. 11. After he receiued the Signe of Circumcision as a Seale of the Righteousnesse of the Faith which hee had when he was vncircumcised Acts 10. 47. Can any man keepe water away that these should not bee baptized which haue receiued the holy Ghost aswell as we From whence we gather a noble vse of the holy Sacraments proper to the faithfull for where the visible and outward Signe is common vnto all yet being to other but bare and naked Signes dead and fruitlesse Ceremonies that profit nothing because
operations or faculties to worke great and wonderfull things but the same God there is that worketh all these things in all And so I distinguish those wordes in the question of the High Priests vnto the Apostles c Acts 4. 7. By what power or by what name haue you done this As if they should haue said By what Gifts or Calling noteth the Gift and Grace the other the Function or Calling it selfe Of gifts that are for a mans owne priuate is one knowledge Gifts for a mans owne priuate are knowledge of the Word of Christ and vnderstanding of the Word of Christ An excellent and a goodly grace for howsoeuer knowledge of it selfe without further The Popish assertion that Ignorance is the Mother of Deuotion which the Apostle maketh the Mother of Pride and of Rebellion against God Rom. 10. 3. grace bee not of power to reforme the hart yet it is so necessary that the holy Ghost pronounceth e Pro. 29. 2. Without knowledge the heart cannot bee good And this also is the proper worke of Christ for f Iohn 1. 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of his Father he hath declared him But knowledge as I said a man may haue and yet be and a taste of the sweetnesse of it which being the highest step that it is possible for any Reprobate to ascend neuer a whit the neerer to his Saluation nor haue made one pace vnto the heauenly Kingdome as touching any reformation of the heart That which followeth bringeth a change and alteration with it which the g Heb. 6. 4. Apostle calleth A tasting of the good Word of God c. meaning the sweet promises of the Gospell and is the furthest step that it is possible for any Reprobate to goe Wherein I obserue foure things First That it is a peculiar worke of Christ and commeth not but from him and h Heb. 10. 29. the Spirit of his Grace Secondly That it is not a counterfeit shew of holinesse or in hypocrisie onely but a matter of truth and an excellent grace of GOD wrought indeed in them touching and affecting their hearts as the Apostle Peter plainly sheweth 2. Pet. 1. 8. They beguile those that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed had escaped from them that were conuersant in errour Thirdly I obserue the neerenesse and affinitie that it hath with the sauing faith and the fruits of this with the fruits of that in which respect it pleaseth the Holy Ghost to call them both by one and the same name for they are said to bee k Heb. 6. 4. enlightened to l Heb. 10. 29. receiue the Spirit of Grace to m Luke 8. 13. They beleeued for a time Iohn 2. 24. Many beleeued yet he would not commit himselfe vnto them because he knew them all and what was in them Acts 8. 13 Then Simon also himselfe beleeued haue Faith to beleeue that the n Mat. 12. 43. vncleane spirit is gone out of them to flye o 2. Pet. 1. 20. the pollutions of the World to be p 2. Pet. 2. 22. washed to be q Heb. 10. 29. sanctified by the Spirit to be made r Heb. 6. 5. partaker of the Holy Ghost And the mayne sinne committed here-against is termed in the Scripture ſ Mat. 12. 13 32 Sinne against the Holy Ghost So that these men come to the skirt of the Holy Land and as Moses did from Mount Nebo behold it from afar or rather are at the very gate of the Kingdome of Heauen though for lacke of Faith they cannot enter in In nature it commeth so neere that they taste the changeth after a sort mans corrupt nature sweetnesse and excellency that is in Christ as we shewed before out of Heb. 6. 4. In the fruits and effects that a great and wonderfull change is wrought in them in all their parts and powers their Vnderstanding Will affections Wayes For touching their Vnderstanding they are t Heb. 10. 26. inlightened to the Knowledge and acknowledgement of Christ Touching their Will they desire to bee like Gods Children and to bee saued as Balaam did Numbers 23. 10. O that my soule might dye the death of the Righteous and that my last end might be like theirs For their Affections to omit those that comming from the Law and Couenant of workes may be in such as neuer heard of Christ as terrour and pricking of conscience for their sinnes which u Acts 24. 25. Felix had when Paul disputed of Righteousnesse Temperance and of the Iudgement to come to bee sorrie for them as x Heb. 12. 17. Esay that with teares sought the blessing and y Mat. 27. 35. Iudas that repented him and in the anguish of his soule hanged himselfe Those that properly belong to this place are First An imbracing of the Truth whereupon they are said to z Heb. 10. 25. receiue the Word and to receiue the acknowledgement of the Truth as it were taking it in their armes and imbracing it Secondly Ioy and Gladnesse in the sweet promises of the Gospell They a Heb. 6. 4 5. taste the good Word of God and the powers of the life to come they b Mat. 13. 20. receiue the Word by and by with ioy So did the c Iohn 5. 35. Iewes who willingly reioyced for a while in IOHNS light And d Marke 6. 20. Herod that heard him gladly Thirdly Zeale which was in the Galatians e Gal. 4. 15. that receiued Paul as an Angell and would haue plucked out their eyes to haue done him good and yet afterwards fell away So was f 2. Kin. 10. 16. Iehu zealous for Gods cause in the defacing of Idolatrie and yet a g 2. Kin. 10. 31 wicked man Fourthly Reuerence of the Ministers as HEROD h Marke 6. 20. reuerenced IOHN knowing him to bee a iust and a holy man and obserued him Changes in their actions and wayes Beside a confession of their faults with i Exod. 9. 27. PHARAOH I haue sinned this time IEHOVAH is most iust but I and my people are most wicked And k 1. Sam. 15. 24 26. 21. SAVL I haue sinned now c. And a conforming of themselues in the outward duties of holinesse as to heare the Word preached which l Marke 6. 20. Herod did to Prayer c. They haue these First Vexation in themselues and disquietnesse of minde before they commit sinne and feare to commit it So m Marke 6. 26. Herod was sore grieued to grant Herodias request when shee asked Iohn Baptists head and n Mat. 27. 24. Pilate much troubled in minde before he condemned Christ and sought all meanes to put it off Secondly Repentance and a kinde of humiliation for sinnes committed as o 1. Kings 21. 27 29. Ahab that rent his clothes and put sackcloth vpon him and fasted
first of the Nature Persons and properties of the Godhead then of his soueraigntie and command together with the duty of Allegiance which wee owe vnto him which if men were able to performe as the Law of their Creation not enioyneth onely but inabled them vnto and as the Angels doe in Heauen they neede goe no farther but should be blessed in the doing of it But because that is a path which no foot of man can tread he propoundeth in the other three to miserable man fallen now away the blessed Sonne of God that peerelesse Pearle and inestimable Treasure of the World Iesus Christ the righteous who hath gone the tracke for vs and regeneration righteousnesse and sanctification through him more briefly Iohn 17. 3. hee noteth the perfect distribution of Diuinity To know thee the only true God and him whom thou hast sent Iesus Christ These two parts lacking apt names to expresse them you may perhaps till we light vpon some better not altogether vnfitly call Theologie and Christianitie for so Theologie doth in his proper and naturall signification sound a Speech of or concerning God The name of Christianity taking it for the Doctrine of Christianitie as is vsuall in words of art may aptly bee deduced from diuers t Act. 13. 26. and 26. 18. 1. Pet. 4. 16. places of holy Writ and is the same in sense which the u Col. 3. 16. Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ. But till these termes by custome and vse bee worne and made familiar and our eares better acquainted with them I thinke it not amisse to forbeare the names let the thing be vnderstood To define God perfectly as that great and Christian God is Iehouah three persons Iehouah which is Being or perfection it self x Ramus in his Theology Logician said wee had neede of Gods owne Logicke whose nature knowne onely to himselfe infinitely exceedeth all thought and apprehension that can possibly bee in any creature wherefore to keepe vs within the limits of sobriety not taking vpon vs to define that wee know not which were folly and madnesse much lesse attempting it in the God-head which were extreme vngodlinesse we must remember the answere that God made vnto Moses desiring to see the Maiestie of his presence that he should see his hinder y Exod. 33. 23. parts but his face could not be seene There is then in God a forepart and a face there is a hinder part and backe By his face that is his very Maiestie and Essence no man or Angell is able to define GOD but by those steps and markes of his glory whereby he hath manifested himselfe in his Word and Works as it were by his hinder and backe parts we may in some sort describe him which what they are appeare in the next Chapter when passing by Moses whom he set in the hollow of a Rocke and couered with his hand till he were gone by he cryed z Exod. 34. 6. IEHOVAH IEHOVAH the mighty God mercifull and gracious long suffering and full of kindnesse and truth preseruing kindnesse for thousands forgiuing iniquity and rebellion and sinne by no meanes freeing the guiltie visiting the iniquity of fathers vpon children and vpon childrens children to the third and fourth Generation All which and whatsoeuer notes of his glory else scattered here and there in the whole Volume of the Scriptures or shining euery-where in the large Volume of the Heauens are many times comprehended in one onely word as Iah Iehouah or Ehieh that is to say I am as if you would say Being or perfection it selfe For these three comming from the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and being in effect but one are that essentiall and proper name of God whereby he calleth himselfe when he would paint out men the excellency of his Nature and distinguish it from all other things that are in Heauen or vpon the earth or vnder the earth So Exod. 3. 13 14 15. vnto Moses asking him When I shall say vnto them The God of your fathers hath sent me vnto you and they say to me What is his name what shall I say to them IEHOVAH answered MOSES EHIEH or I am for I am And he said Thus shalt thou say to the Children of Israel EHIEH that is I am hath sent me vnto you Againe God said to MOSES Thus shalt thou say vnto the Children of Israel IEHOVAH the God of your fathers the God of ABRAHAM the God of ISACK and the God of IACOB hath sent me vnto you This is my Name for euer and this is my Memoriall vnto all Ages Of the other we reade Psal 68. 5. Exalt him for his Name IAH It is most certaine that b Plato in his Dialogue entituled Cratylus the name of a thing if it be rightly giuen serueth to set out the true nature property of the thing wherein consisted a great part of that wisedome which was in Adam who c Gen. 2. 19. gaue apt and fit names to all the Beasts of the Field and to all the Fowles of the Ayre according to their quality and condition much more is the same to be thought of this Name which the most wise God taketh to him and is neuer giuen to any Creature Man nor Angell to Temple Sanctuary nor any holy place else not so much as in a Sacramentall signification if the places seeming to serue for that purpose be rightly skanned These words therefore doe truly and perfectly comprehend that backe part of his or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. whatsoeeuer may be knowne of God so farre as our slender capacity is able to reach For first hereby appeareth that all that is is in him subsistence life vnderstanding will holinesse happinesse and whatsoeuer else all proper to him all his and commeth from him all essentiall vnto him and of his nature all infinite eternall and vnchangeable Or to speake more plaine in that he is Being first he must needs haue in himselfe the very life soule and perfection of all things that be subsistence life vnderstanding will holinesse happinesse and whatsoeuer else Secondly all this hee hath infinitely for what can bee imagined where Being should be excluded Thirdly nothing is in him but essentiall and of his nature for all is his Being Fourthly how can being it selfe otherwise be then of and from it selfe Fiftly Being can neuer leaue to bee nor haue beginning of his Being and therefore is eternall Lastly it is not possible that any thing should bee whom Being doth not make to bee In briefe God is being life vnderstanding will holinesse happinesse essentially infinitely eternally causally to himselfe and others And so doth the Apostle at once expound all those names when hee saith e Rom. 11. 36. For of him and by him and to him are all things But this needeth some larger explication Therefore it shall not bee amisse more particularly to deduce these things and
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
both their minde and conscience is defiled Albeit there remayne in this part of our minde and conscience some reliques as wee shall sheare anon to make vs vnexcusable but in the other part all are corrupt and naught and we vtterly gone and dead in sinne for first touching our desires all whatsoeuer riseth vp within z Gen. 6. 5. vs is onely euill continually for a 2. Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not saith the Apostle meete of our selues to thinke any thing as of our selues but that we are meete it is of God Therefore Ephes 4. 22. hee willeth vs to put off the old man which is corrupted through deceiuable lusts And Rom. 1. 24. The lusts of our owne hearts or as b Iam. 1. 14. Iames hath it our owne lusts are put in stead of fleshly and wicked lusts Touching the will albeit the same still remayne free else were it no will at all yet the freedome of it standeth only in this to be carryed wholy and freely and willingly into euill and therefore to bee a slaue and seruant vnto sinne Whereupon c 1. Pet. 4. 3. Peter vseth the will of the Gentiles in stead of a Deuillish and wicked will to shew that such is the will of vs all without Christ The affections also that it may appeare how they are wholy drowned and taken vp of sinne are called by the Apostle sinfull affections or affections of all kind of sinne Rom. 7. 5. And lastly to shew that this contagion sticketh to our whole bodie and all the parts and members of it the same Apostle expresseth sinfull lusts by the name of the lusts of the bodie Rom. 6. 5. Because they sticke in our flesh and the soule by these lusts mooueth the bodie as the bodie againe by them solliciteth and prouoketh the soule This corruption of all our parts quite estranged from the life of God the Apostle elegantly setteth forth and particularly doth enumerate Ephes 4. 17 18 19. our mindes to bee vaine and ignorant our discoursing part to be darkened the heart which there he putteth for the desire will affections to bee hardened benummed and greedily carryed vnto sinne our selues that is our bodies to be fit instruments of all vncleannesse This therefore I say and testifie in the Lord that yee walke no more as the other Gentiles walke in the vanitie of their minde darkned in their discoursing parts being estranged from the life of God through the ignorance which is in them by the hardnesse of their owne heart which after they haue cast off all sorow haue giuen themselues to wantonnesse to worke all manner of vncleannesse with greedinesse Secondly It is totall in respect that both our nature is wholy corrupted and all our actions peruerted by it for touching our nature it is not onely decayed in part hurt and wounded by the fall of Adam but vtterly dead in sinne neither doe we sinne by custome and imitation but are borne Sinners by nature which we vse to call Originall sinne that is a naturall corruption of all our parts and powers from our conception void of all good and inclining to all euill vnable to conceiue and iudge aright of heauenly things by our owne strength and industry or to keepe in remembrance the things which are taught vnto vs bent and readie without the supernaturall worke of Gods Spirit changing vs to lust after that which is euill and to abhorre that which is good to a disorder in all our affections and lastly in our bodie to the offering of all occasions of sinne vnto the soule and to an executing of the things are offered Psal 51. 7. I was borne in iniquitie and in sinne hath my Mother conceiued me Esay 48. â—8 A transgressor from the wombe from the very time thou wast first conceiued and borne art thou called This is the estate of all men in themselues euen of the best as the Apostle teacheth Ephes 2. 3. wee euen we the Iewes with whom the promises were made and not d Gal. 2. 15. sinners of the Gentiles as hee speaketh in another place that is such as can doe nothing else but sinne being aliens from the Couenant yet euen we were by nature the children of wrath as are also other men and dead in trespasses and in sinnes as he said e Verse 1. 5. Câ—l 2. 13. a little before Ephes 4. 14. hee sheweth the summe of the Gospell to bee nothing else but this Awake thou that sleepest and arise from the dead that Christ may shine vnto thee Wherefore of our wisdome it selfe wherein we beasted so much and thinke we so excell the Scripture speaketh euidently that f 1. Cor. 2. 14. the naturall man is not capable of the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned And the Apostle g Iames 3. 15. Iames maketh naturall wisedome all one with that which is earthly and Deuillish Whereby we may easily vnderstand what is to bee said of the inferiour parts And therefore Iude h Iude vers 19. opposing naturall men to them that haue not the Spirit sheweth euery inch of vs before wee bee regenerate to bee a lumpe of earth and a part of Satans brood In regard of which generall contagion and the better to set forth how our whole man and whatsoeuer is in man within and without from the top to the toe is by nature nothing else but a lumpe and masse of all vncleannesse the Scripture calleth vs Flesh i Iohn 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5 25. wherein k Rom. 7. 17 18 20. no good thing but all sinne doth dwell fleshly sold vnder sinne Rom. 7. 14. which being there opposed to the Law of God which is spirituall that is requireth heauenly perfection and integritie of nature as concerning all the parts and powers of our soule and bodie sheweth by flesh which is the Epithete giuen to vs all and to Paul himselfe so farre as he is vnregenerate the quite contrarie to bee meant Further it calleth vs The l Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man The m 2. Cor. 4. 16. outward man The n Col. 3. 5. members The Law of the o Rom. 7. 25. members The bodie p Rom. 6. 6. 7. 24. of sinne or sinfull bodie wherein sinne so sticketh and the q Col. 2. 11. sinfull bodie of flesh By which words it meaneth not this outward bodie onely subiect to our eye but all the parts and powers of man without exception Therefore the minde it selfe and soule and all the faculties of them both are termed Flesh A minde r Col. 2. 18. of flesh The Å¿ Rom. 8. 6 7. vnderstanding of the flesh Fleshly t 2. Cor. 1. 12 wisdome Fleshly u 1. Pet. 2. 11. lusts The x Ephes 2. 3. Gal. 5. 16 24. 1.
Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
pronouncing against vs the iudgement and condemnation f Rom. 3. 9. due vnto sin to driue vs to seeke Righteousnesse and thereby Saluation in another that is to say in Christ For Christ is the end of the Law for Righteousnesse to euery one that beleeueth Rom. 10. 4. So g Gal. 3. 22 23 24. The Law shutteth all men vnder sinne not that they should perish but that the promise by Faith in Iesus Christ might be giuen to those that beleeue And thus are wee led by the hand to the second part of this most holy Doctrine the Doctrine concerning Christ and the ioyfull and glad tydings of Saluation in and through him In speaking of Christ we are to handle both his Person Immanuel God with vs is in one person and his Office And first his Person In regard wherof the Scripture giueth him the Name of h Esay 7. 14. Mat. 1. 23. Immanuel God with vs or God-man The true Iehouah Coessentiall and Consubstantiall with the Father and the holy Spirit true man of our very nature and substance Wherefore in his Person are to be considered First The two distinct natures Secondly The vnion of them into one Christ The two distinct natures the Sonne of God Samosetanus held that Christ was not before hee tooke flesh Patropassians held that the Father tooke flesh and suffered are his Deitie and Humanitie his God-head or Diuine Nature being not the Person of the Father who was not incarnate nor of the Holy Ghost but of the Sonne as it is confessed by all as many as admit the distinction of persons and euident by the Scripture Gal. 4. 4. When the fulnesse of time came God sent downe his Sonne made of a woman c. Iohn 3. 16. God so loued the World that hee gaue his onely begotten Sonne c. This is also the confession of PETER Mat. 16. 16. Thou art the Sonne of the Liuing God and infinite other places Whatsoeuer therefore is disputed before concerning the God-head of the Sonne and his eternall Deitie falleth into this Man Christ Iesus And this nature doth of it selfe make a person supporting and holding vp the Manhood that wholy is subsisteth in the person of the God-head Wherefore that which is said Iohn 1. 14. The Word became flesh is expounded Heb. 2. 16. to be by taking it to his God-head therein to haue the being and subsistence and of the same to be supported and holden vp for euer The other nature is his Humanitie and very man Marcian and Valentinus taught that Christ tooke his bodie from Heauen and passed thorow the Virgin as water thorow a Pipe or that he tooke it out of the Ayre and so denyed the truth of his humane nature in that hee was perfect man of the very flesh of Marie So we reade Rom. 1. 3 Made of the Seed of DAVID according to the flesh that is his humane nature and Heb. 2. 16. He tooke not to his Godhead the nature of Angels but the Seed of ABRAHAM Againe Galat. 4. 4. he is said to be made of a woman the Preposition of noting her very substance and flesh And this is it that was prophecied long before that i Gen. 3. 15. the seed of the woman should tread downe the head of the Serpent And that k Psal 132. 11. Acts 2. 30. of the fruit of DAVIDS Loynes God would rayse vp Christ as touching the flesh Wherefore to make this more manifest he is called Shilo that is the After-birth of IVDA Gen. 49. 10. and is said to haue opened the Virgins wombe Luke 2. 23. Hee was therefore made of the Seed of Dauid and was a Plant of the Roote of Iesse a perfect man consisting as all other men doe of a bodie and soule indued with the faculties of vnderstanding and will That hee had a bodie it is plaine Heb. 10. 5. A bodie thou hast fitted for mee That it was a true bodie flesh and bones appeareth Luke 24. 39 euen after his Resurrection See mine hands and my feete for it is I my selfe handle mee and see for a Spirit hath not flesh and bones as ye behold me to haue Of his soule l Mat. 26. 38. the Holy Ghost saith His Apollinaris thought that Christ tooke a bodie onely and not a soule but that his God-head stood in stead of a soule soule was heauie vnto death And hee himselfe Father m Luke 22. 46. into thy hands I commit my spirit And when he had said so he dyed Now this could not possibly fall into the God-head which is not subiect to any passion was not nor could not be seuered from the bodie seeing it is euery-where Therefore it must needs be meant of that part of mans nature which properly wee terme the soule According whereunto he attributeth Monothelites which hold there was but one will in Christ vnto himselfe a will and that distinct from the will of his Father Not n Mat. 26. 39. as I will but as thou wilt So he is said to haue an Vnderstanding Luke 2. 47. They maruailed at his answeres and at his vnderstanding And in both these parts was he subiect to o Heb. 4. 15. 2. 14. all humane frailties and imperfections without sinne In his bodie to p Mat. 4. 2. hunger q Mar. 4. 38. sleepe r Iohn 4. 6. wearinesse Å¿ Marke 3. 9. wringing t Iohn 20. 25. 19. 37 38. piercing wounding and death it selfe u Luke 2. 52. growing in height and stature as other mens bodies grow finite and circumscribed Vbiquists that would haue his bodie to be euery-where Papists that would haue it to be in many places at once in place that when hee was in one hee was not in another but x Iohn 20. 19. remooued from place to place being y Mark 16. 19. Acts 1. 9. Luke 21. 27. taken vp and corporally ascending into Heauen from z Mat. 25. 31. Acts 1. 11. whence hee shall corporally come downe againe In his minde he was subiect to ignorance of some things but not sinfull ignorance for he grew a Luke 2. 52. and increased by degrees in Wisdome b Heb. 5. 8. He learned obedience by the things hee suffered yea of some things hee had no knowledge at all as it may be probably gathered out of Mar. 11. he had not c Mar. 11. 13. of the Fig Tree whether it had any fruit or no d Mar. 13. 32. of the day houre of Iudgement in his soule hee was subiect to all kinde of naturall passions e Iohn 11. 4 35 not sinfull loue f Heb. 5 7. feare g Mar 3. 5. griefe anger h Mat. 9. 36. 14 14. pittie i Iohn 11. 15. ioy k Mar. 10. 14. indignation l Iohn 11. 33. trouble of heart m Mat. 8. 10. Mar. 6. 6. wondering n Iohn 11. 27. perplexitie
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
grosely of him to thinke that eyther he is mixed with the Creatures for that is contrary to his most perfect single nature or that by the filth and contagion of the creature himselfe can be polluted for that is contrary to his most perfect holy nature but in such a sort hee is present as is heauenly and spirituall and incomprehensible And albeit by nature we seeke God in the Heauens and our Sauiour Christ hath taught vs to say Our Father which art in Heauen that is not in respect of his essence and as I may say of his very presence that hee is rather in Heauen then in Earth or dwelleth rather in his Church then in prophane Synagogues in the hearts of his Saints then in the wicked but in respect of his working and more speciall grace or of the cleerer manifestation of his glory as he saith a Esay 66. 1. In Heauen is my Throne And the Prophet b Psal 29. 9. DAVID In his Temple hee vttereth all his glorie And that this euery-where-presence doth onely belong to God appeareth in that by this note hee differenceth himselfe from all other Creatures For when hee saith c Ier. 23. 23. Doe not I fill Heauen and Earth he meaneth that none other doth so It is to bee obserued that hee saith there Am I a God neere at hand saith IEHOVAH and am I not a God farre off Doe I not fill Heauen and Earth As if hee had said that which none but God can challenge God therefore is onely Infinite Hee onely is that Circle whose Center is euery where and Circumference no where who alone d Esay 40. 12. measureth the Waters in his fist and counteth the Heauens with a spanne As the Prophet would haue vs to vnderstand when he setteth the same as a spell to any whatsoeuer that foolish men shall dare to make like vnto him From this infinitenesse of God three The Anthropomorphites because the scripture speaketh of the eies of God his hands feet other parts likewise of his Loue Anger Hatred such like imagined God to haue truly and properly Limbes and parts of a Body and the passions affections of a man whereas these things are spoken out to our capacitie who cannot conceiue how the actions which God is said to doe can be performed without such helpes not that truely and properly there are any members or passions in God And therefore of a most single nature that whatsoeuer is in God is God himselfe things may bee learned First The singlenesse of his nature admitting no quality or other accident for in that which is infinite how can there any thing haue place that is not of the essence GOD therefore hath neither composition nor diuision parts or members passions or affections or other accidents but whatsoeuer is in God is God himselfe which is the meaning of our Sauiour Christ when he calleth e Iohn 4. 24. him a Spirit not as if he were a Spirit of like nature as the Angels are or the soules of men for that were most erroneous and blasphemous for to thinke but because Spirits haue a most single and vnmixed nature vnder the same word hee representeth vnto vs that most single and spirituall essence of GOD which of all things in the World the Spirits come neerest to Now that both this holinesse and all other the good things whereof wee haue heard are of the very nature of God the Scripture giueth vs to vnderstand when it calleth him Light Charity Eternity c. and when he himselfe speaking of his very nature and essence saith to MOSES f Exod. 33. 19. I will make all my goodnesse to passe before thy face for this cause it is that in that most glorious description of himselfe Exodus 33. before hee come to the particular vertues of Power Goodnesse Iustice hee setteth in the fore-front this name Iehouah saying IEHOVAH IEHOVAH the mighty God mercifull c. And why doth he so Both to stirre vp Moses vnto due reuerence and humiliation before the presence of his Maiestie and withall to shew that as hee is Iehouah that is of himselfe and in his most single essence he is Omnipotent Mercifull Iust c. yea that his very nature is nothing else but Power Mercy Iustice c. Notable is that place of the Prophet ESAY g Esay 43. 25. I euen I am he that blotteth out thy rebellioâ—s for my else He saith not For my Mercy but For my selfe to teach vs that his Mercy and his Goodnesse is himselfe and consequently all essentiall in him and nothing accidentall Therefore he can neyther be tempted of euill nor be the author of it So saith h Iames 1. 13. IAMES Let no man when he is tempted say I am tempted of God for God cannot bee tempted of euill neither tempteth he any man And PAVL i 2. Tim. 2. 3. Though we beleeue not yet he remayneth faithfull hee cannot deny himselfe And to TITVS k Titus 1. 2. God that cannot lye Againe it followeth from hence that his will is the rule of all goodnesse a thing being therefore good and holy because he willeth it not willed of him because it is good and holy The Apostle teacheth vs that Lesson Rom. 9. 22. What if God willing to shew forth his wrath and to make knowne his power hath suffered c. As if he should say What hast thou ô man to say against it if it be his will and pleasure This also doth our Sauiour shaddow in the Parable Matth. 20. 15. Is it not lawfull for me to doe what I will with mine owne The other two things to bee inferred from the infinitenesse of God are First That he is inuisible by the eyes eyther of the Body And therefore also inuisible or the minde as the m 1. Tim. 1. 17. To the King euerlasting immortall inuisible Col. 1. 15. who is the image of the inuisible God Heb. 11. 1â— for he continued constant seeing as it were him that is inuisible And incomprehensible Scripture in many places termeth him whereupon it is said n 1. Tim. 6. 16. That hee dwelleth in light which none can haue accesse vnto Secondly that he is altogether incomprehensible of his creatures So true it is which o Iob 26. 14. Eternity whereby he is without beginning or ending And therefore of himselfe and vnchangeable Iob once spake How small a little piece doe we heare of him Wee come to the Eternitie of God whereby hee is without beginning and ending and therefore of himselfe and vnchangeable for eternall wee call that that hath neyther beginning of dayes nor end of life but remayneth for euer one and the same not subiect to any change As Melchisedek and his Priest-hood are typically set forth Heb. 7. 3. Such a one in truth doth the Scripture declare God to bee That hee is without beginning appeareth Psal 93. 2. Thy Throne is established
out IEHOVAH he is the true God The liuing God The eternall King which made the Earth by his Power established the inhabited World by his Wisedome and by his Prudence stretcheth out the Heauens who vttering his voice the waters make a noyse in the Heauens he bringeth forth vapours from the vtmost part of the Earth maketh Lightning together with the raine and bringeth the winde out of his treasures To conclude saith he Thus shall yee say to the Idolatrous Gentiles The Gods that made not Heauen and Earth shall perish from the Earth and from vnder the Heauen And y Psal 115. 15. Dauid setteth it as the proper mark of the only God Blessed be ye of IEHOVAH who hath made the heauen earth So Esay 44. 19. He taketh to himself alone both the creation and administration of all things I IEHOVAH stretch out the Heauens alone I stretch out the Earth by my selfe And of them both the z Esay 40. 12. Prophet saith Who hath measured the waters in his fift and couered the Heauens with a spanne or in a measure comprehended the Dust of the Earth and weighed the Mountaines with a Waight and the Hils in a Ballance Who then is like vnto our God or what or who is he that may be compared with him Whose a Psal 36. 7. kindnesse is vp vnto Heauen his truth vnto the Clouds his righteousnesse as the mighty Mountaine his iudgements as the great Deepe who by his Prouidence preserueth both man and beast Thine saith the b Psal 89 10 11 12 13 14 16 Psalmist are the Heauens yea thine is the Earth the inhabited World and the things that fill it thou hast founded Then followes an enlargement by the parts North and South thou hast created Tabor Westward and Hermon towards the East which sing of thy Name The Gouernment he partly touched before and afterwards more fully Thou rulest ouer the pride of the Sea when the waues thereof rage thou doest represse them Vpon all which he concludeth O blessed is the People that are acquainted with the shoute walking in the light of thy countenance O IEHOVAH that is who acknowledge thee their Soueraigne Lord and Captaine suffering themselues to bee led and guided by the shoute or noyse of thy voice in thy most glorious Word and workes as by the Trumpet or Allarum of their Generall Now to make it euident how the Glorie of God shineth and sheweth out in all which hath beene said of the exercise of his Kingdome Generally it may be seene First That hee is perfection it selfe in giuing all perfect things to other Secondly his owne Infinitenesse in that their best and put them altogether is but c Esay 40. 15 17 a drop of that which is feafull in him Thirdly his Eternitie in being before all things were More particularly he manifesteth his Power Wisedome Goodnesse both in the making and gouerning the World In the making hee manifesteth his Power in creating things of nothing onely by his command in fetching one contrarie out of another as Light out of Darknesse c. and bringing forth whatsoeuer he would euen at the first without naturall causes giuing light vnto the World before there was a Sunne making d Gen. 2. 5 6. Plants and Herbs to grow and all things to bee greene and flourishing in the Fields when there was no man to till the ground nor any mist or raine to water it His Wisdome in the artificiall distinction of things His Goodnesse in garnishing and replenishing the Earth with all good things fit for the vse of man and that before their Creation that so hee might bring them into the World not as to an emptie and barraine habitation but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life In the gouerning hee manifesteth his Power doing things not onely by meanes but without meanes aboue meanes and contrarie to all meanes and course of nature His Wisdome in doing all things according to the counsell of his will in measure and weight most wisely yea like a most cunning Workeman procuring good things by euill instruments and making sinne it selfe to serue vnto his glorie His Goodnesse in being liberall and bountifll to all as the Psalmist e Psal 145. 9. saith IEHOVAH is good to all and his Kindnesse is ouer all his Workes CHAP. V. Of the Morall Law the first Table and the first Commandement ALBEIT the Glorie of GOD shine most So much of the Kingdome of God The honor due vnto him is that the reasonable Creatures Angels men doe his Will cleerly in all his Workes yet is this honour which in the second place wee giue him very needfull for it was not enough for the illustration of his glorie either to make the World or by his Prouidence thus royally to gouerne it vnlesse there were some that might both see behold admire and confesse the excellencie thereof aswell in themselues as others without which all the other Creatures and Actions of God how infinite matter soeuer they containe of Gods Glory could no whit increase his prayse which was the end of his gouerning and making of them no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke if none but himselfe obserue it Therefore in his wisdome he saw it needfull to create Men and Angels indued with knowledge iudgement a reasonable soule and will and other excellent parts to be the Trumpetters of his Glorie But notwithstanding that in these God could glorifie himselfe though men and Angels would stop their mouthes and conspire to roote it out hee being able either to destroy the Creatures he had made and so to glorifie his Power and Iustice in their deserued ruine or against their will to wring from them a confession of his Prayse yet as earthly Princes not onely desire Soueraigntie and command which the Rebels themselues are not able to withdraw but loue especially that their people should obey carrie Subiectly mindes vnto them So it pleased God to adde this one vnto the rest for the full making vp and perfecting of his glorie This honour we define by the doing of his will which is the proper office of Angels and Men and not of any other Creature yet it is true the rest of the Creatures doe the will of God also yea the wicked aswell as the good but not in the same manner The wicked doe it because they shall doe it will they nill they Gods Children because they haue a will and desire to doe it Generally all doe his will and pleasure that is f Psal 115. 3. 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done But that is the secret and hidden will of God which the wicked may doe and perish not his knowne and reuealed will whereof wee heere speake which cannot bee done but in obedience of reasonable Creatures to the
Of the will the Apostle saith It is d Phil. 2. 13. God that worketh to will in you our e Heb. 13. 18. will is in all things to conuerse honestly the flesh f Gal. 4. 27. hindereth from doing the things ye would The contrary whereof is the will of g Ephes 2. 3. the flesh and of our owne thoughts called h 1. Pet. 4. 3. else-where The will of the Gentiles The last thing to be considered in the qualities of the soule are the affections of it to bee good and holy Thou i Deut. 6. 5. shalt loue IEHOVAH thy God with all thy soule The contrary whereof are those dishonourable and foule affections which the Apostle mentioneth Rom. 1. 26. Therefore God gaue them ouer to dishonourable affections Againe k Rom. 7. 5. When we were in the flesh the sinfull affections wrought in our members c. They l Gal. 5. 24. that are Christs haue crucified the flesh with the affections thereof The particular affections which the Scripture aboue the rest doth recommend vnto vs as Bellowes to blow vp and increase spirituall Graces and to carry vs forward to a high degree of Holinesse are these that follow First Loue and liking of that which is good hatred and detestation of that which is euill as the Psalmist ioyneth them together Thou louest m Psal 45. 8. righteousnesse and hatest iniquitie Loue is the habit as it were and perfection of the whole Law both of the first and second Table Thou n Mat. 22. 37 38 39 40. shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde This is the first and great Commandement and the second is like it Thou shalt loue thy Neighbour as thy selfe On these two Commandements hang the whole Law and the Prophets And of the second Table Paul saith o Gal. 4 13 14. Serue one another through loue for all the Law meaning the whole second Table is fulfilled in one word in this Thou shalt loue thy Neighbour as thy selfe Againe p Rom. 13. 8 9. He that loueth another fulfilleth the Law for this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not stoale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other Commandement it is summed vp in this word euen in this Thou shalt loue thy Neighbour as thy selfe Generally 1. Tim. 1. 5. hee saith the end or perfection of the whole Law is loue c. And Coloss 3. 14. hee calleth loue The bond of perfection because it knitteth and bindeth together all the offices we owe to God or one vnto another So as what dutie soeuer we performe bee it neuer so glittering and shining in the World if it be not done in loue it is nothing at all worth As wee are taught 1. Cor. 13. yea our loue in this behalfe ought to extend it selfe not to our friends onely and them that loue vs againe but vnto all men to our q Mat. 5. 44. enemies and them that hate vs. The contrary hereof is hatred of God our Brethren and of good things Of God because wee see him iust to punish mens offences A fault so monstrous that one would thinke impossible it should fall vpon any Creature to hate and abhorre the Creator but that the Apostle hath noted our nature to be tainted with it Haters r Rom. 1. 30. of God and the Å¿ Psal 37. 20. 21. 9 c. 81. 16. 139. 21. Enemies or haters of IEHOVAH are oftentimes spoken of in the Psalmes and t 2. Sam. 12. 14. 2. Chron. 19. 2. else-where Of the hatred of our Brethren the Apostle saith He n 1. Ioh. 2. 9. 11 that hateth his Brother is in darknesse And againe He x 1. Ioh. 3. 15. that hateth his Brother is a Man-slayer Bloudie y Prou. 29. 10. men saith SALOMON hate him that is vpright And 1. Kings 22. 9. it is the voyce of wicked Ahab that hee hated the Prophet of the Lord because he neuer spake good vnto him With loue is coupled a liking and allowance of that which is good after the example of God himselfe of whom it is said that be z 1. Chro. 19. 17 delighteth in the things that are right Of this the Wiseman speaketh in the Prouerbs a Prou. 16. 13. Let the lips of the Righteous be acceptable vnto Kings The contrary whereof is an approbation of euill in other though it were so that we our selues did abstaine from it This fault the Apostle noteth to the b Rom. 1. 32. Romanes Who not onely doe so but are fautors and approâ—uers of these that die it And Dauid in the Psalmes c Psal 50. 18. When thou seest a Thiefe thou takest pleasure in him The next is hatred and detestation of euill both euill persons and things whereof the Psalmist saith O d Psal â—7 10. yee the louers of IEHOVAH hate the thing that is euill And of himselfe hee professeth I e Psal 26. 5. hate the congregation of euill doers I f Psal 31. 7. hate them that obserue vaine vanities O g Ps 139 21 22. IEHOVAH doe I not hate them that hate thee I hate them with a perfect hatred they are in stead of enemies vnto mee I h Ps 119. 104. hate euery euill way I * Ps 119. 161. hate lyes and abhorre them SALOMON also in his Prouerbs i Pro. 8. 13. ioyneth together the feare of IEHOVAH and the hatred of euil as special parts of the heauenly wisdome wherof he there treateth The contrary whereof is the loue of euill things when our k Psal 141. 4. heart which the Psalmist prayeth to be deliuered from is inclined to them This DAVID l Psal 52. 5 6. vpbraydeth vnto DOEG Thou louest euill rather then good lying rather then to speake Righteousnesse thou louest it wonderfully thou louest all pernicious words O deceitfull tongue In the m Psal 4. 3. fourth Psalme he cryeth out Yee sonnes of men how long will you loue vanitie seeke lyes c And Salomon in his n Prou. 1. 22. Prouerbes How long O yee Fooles will ye loue foolishnesse and Scorners long after scorning A second affection is Cheerefulnesse and ioy in that which is good sorrow and griefe of heart and an holy anger when we see men to doe euill Of cheerefulnesse and ioy in good things Dauid speaketh in the Psalmes I o Psal 119. 14. reioyce in the way of thy Testimonies as being aboue all substance Thy p Vers 110. Testimonies are the ioyes of my heart I reioyce q Vers 110. 4. in thy words as one that findeth a great bootie So is it said 1. Chron. 29. 9. The people were glad offering freely or cheerefully And Verse 17. I with a right heart freely haue offered all those things and thy people also that are heere
them know that the place hath no such meaning as they would fasten vpon it but quite the coÌ„trarie which according to the Originall may truly be thus rendred For thy seruant will no more offer burnt Offerings and Sacrifice to other Gods but to Iehouah in this matter Iehouau be mercifull to thy seruant at my Lords going into the house of Rimmon to bow downe there and hee leaning vpon my hand that I also haue bowed downe in the house of Rimmon for my bowing downe in the houâ—e of Rimmon Iehouah now be mercifull to thy seruant in this matter So crauing pardon for his Idolatrie past with promise from thenceforth to serue God alone This Interpretation the faith and pietie of Naaman truly conuerted Luke 4. 27. the rule of Charitie the nature and proprietie of the Word being in the time past and not but where necessitie inforceth to be taken futurely the promise which hee himselfe maketh and the Prophets answere Goe in Peace doe strongly confirme also belong all markes and badges of Superstition or other sinne But what z Rom. 11. 4. saith the Scripture I haue rescrued to my selfe seuen thousand men that haue not bowed the knee to BAAL The a Exod. 32. 6. People sâ—te downe to eate and drinke before the Calfe which Aaron had made and rose vp to play So PAVL 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple euen of them that knew an Idoll was nothing in the World And God by his b Hosh 13. 2. Prophet threatneth ruine to those that kisse the Calues which Ieroboam had set vp Reu. 14. 9. 10. it is the Proclamation of an holy Angell sounded with a loud voyce If any man worship the Beast or his image and take a marke vpon his forehead or vpon his hand euen he shall drinke of the Wine of the wrath of God and be tormented with fire and brimstone The c Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance to pollute the Images of Siluer and the rich Ornaments of the Images of Gold and to cast them away as a menstruous cloth Hence shalt thou say vnto it Thirdly outward Actions come heere also to be reckoned which the Scripture commonly attributeth to the hands Clense d Iames 4. 8. your hands you Sinners c. It is many times called the doing e Ephes 6. 6. Heb. 13. 24. of the will of God sometimes the liuing f 1. Pet. 4. 2. according to his will The contrary whereof is the committing of grosse sinnes which the Apostle calleth To worke g 1. Pet. 4. 3. the will of the Gentiles to doe h Ephes 2. 3. the will of our flesh and of our thoughts IAMES i Iam. 1. 15. termeth it Sinne perfited and that though we doe it in ignorance not knowing or at the least not making it to bee a sinne which lesseneth the hainousnesse of the offence Therfore k 1. Tim. 1. 23. Paul professeth he did obtayne mercie notwithstanding he were a Blasphemer a Persecutor and an Oppressor because he did it ignorantly And Dauid l Psal 19. 13. prayeth Clense me from my secret sinnes But this kind of sinne is greater when our will is carryed contrarie to our vnderstanding to doe those things which wee know and are perswaded to be euill wherein notwithstanding a difference is to be held for if it bee through the ouer-ruling of the flesh and inordinate desires either for feare of present danger or by the bayte of some false appearing pleasure then is the sinne the lesse Hereof is that complaint the Apostle taketh vp Rom. 7. 19. I doe not the good I would but the euill which I would not that I doe But if it be in a presumption of Gods Mercie bearing our selues bold vpon the riches of his patience and forbearance that doth much increase the sinne whereupon in the Law m Num. 15. 30. it is commanded that the person that doth presumptuously should be cut off from amongst his people because hee hath despised the Word of IEHOVAH And that this wrong construction of the patience and long sufferance of God is the roote of all presumption the Wiseman teacheth Eccles 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the Children of men is fully set in them to doe euill And the Apostle Rom. 2. 4. Despisest thou the riches of his bountie c. not knowing that the bountie of God leadeth thee to Repentance But farre greater it is and commeth neere the top of all iniquitie when men doe willingly follow after sinne onely for their pleasure and because they will doe it which our Sauiour noteth in the Iewes Iohn 8. 43. The lusts of your father the Deuill you will or you loue to doe And of Ephraim the n Hos 5. 2. Prophet saith that willingly they went after the commandement of IEROBOAM A further thing that the Law of God requireth in the performance of holy Duties is that in them all whether the Actions bee inward or outward wee put forth our selues and the strength both of our soule and bodie to performe it with our whole force and might That Commandement wee haue Deut. 6. 5. Thou shalt loue IEHOVAH thy God with thy whole heart or minde and with thy whole soule and with thy whole strength Where vnder the word strength he noteth the whole power both of soule and bodie ioyned together as our Sauiour o Luke 10. 27. Mark 12. 30 doth interpret it vsing two words to expresse that one of strength namely might which more properly is referred to the bodie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the strength and power and spirit as it were of the whole soule both of the mind and will and therefore may not vnfitly bee translated the power of reason or of discourse PAVL is woont to call it The spirit of our p Ephes 4. 23. Be renewed in the spirit of your minde minde This the Apostle touching the soule exhorteth vs vnto when he saith Doing q Ephes 6. 6. the will of God from the soule r Col. 3. 23. Whatsoeuer you doe worke from the soule And of the body we haue our Sauiour Christs owne exhortation Luke 6. 23. Skippe and bee glad An Example Luke 10. 21. where he himselfe is said to reioyce in the spirit that is for very spirituall ioy and gladnesse expressed by some bodily gesture to breake forth into that Thankesgiuing that followeth in that place So Å¿ Exod. 39. 19. Moses in a holy zeale flang the Tables of Stone away The contrarie whereof in the former the Prophet Ezechiel toucheth once or twice in the Enemies of Gods Church that with the ioy of their whole heart and from their verie soule reioyced to doe them mischiefe t Ezech. 25. 15. Because the Philistims wrought vengeance spoiling from their soule u Ezech. 36.
vertue of all goodnesse The Apostle noteth this also common to all good duties And c 2. Thess 3. 13 ye brethren be not wearie of well-doing Doing d Gal. 6. 9. well let vs not bee wearie for in the proper time we shall reape if we faint not Which is a notable reason taken from the end and reward due vnto it And the rather to perswade vs to this vertue the Apostle to the e Heb. 12. 2 3. Hebrewes biddeth vs to looke to the Captaine and perfiter of our faith IESVS who for the ioy set before him indured the Crosse despising shame and sitteth at the right hand of the Throne of God Consider therefore saith the Apostle him that indured such gaine-saying of sinfull men against him that you bee not wearie and faint in your soules The contrarie therefore is First To faint giue ouer and to be wearie of well-doing Cursed f Gal. 3. 10. is euerie one that continueth not in the things that are written in the Law to doe them Secondly To slide backe and fall away from which the Apostle doth carefully dehort vs Take g Heb. 3. 12. heed brethren lest there be at any time in any of you a wicked heart of vnbeliefe to depart away from the liuing God for as our Sauiour threateneth Hee h Luke 9. 62. which setteth his hand vnto the Plough and looketh backe is vnfit for the Kingdome of God Now wee must not thinke that this perfection here spoken of is required of all alike for euen among men it is iust i Luke 12. 48. to whom more is committed of him to require more The holinesse and perfection of the Angels farre exceeded the holinesse and perfection of Adam according as their nature was more excellent and perfect Adam k 1. Tim. 3. 6. also excelled Eue who as the weaker Vessell euen then when shee stood in her integritie was first assailed by the cunning and slight of Satan and both Adam and Eue if they had still continued in the state of Innocencie by time and experience of Gods goodnesse should haue beene better confirmed and growne more and more in heauenly Graces as our l Luke 2. 52. Sauiour did so in men growne and publike persons more is required then in children or priuate men The last thing is that as our minde soule and bodie Euery thing with so much the greater strength as the dutie doth more excell and all the strength of them must bee carryed both in nature and action to the performance of all good duties so it must bee to euery one in his degree and place For a difference of duties must of necessitie bee holden the Commandements are some greater then other and in euery Commandement some duties to bee preferred before the rest For example the duties of the first Table are greater then the duties of the second which besides the expresse words of our Sauiour Christ calling it the m Mat. 22. 37. first the great Cōmandement may be shewed out of the Prophet first and then out of the Apostle who both make the breach of the first Table to bee the cause that men runne head-long into all offences against the second Vpon n Hosh 4. 12. the tops of the Mountaines they sacrifice and vpon the hils they offer burnt offerings vnder the Oke and Poplar and Oliue because the shaddow therof is good Therefore doe your daughters commit fornication and your daughters in Law goe a whoring And therefore o Rom. 1. 25 26 28 29. God gaue them vp to their owne hearts lust vnto vncleannesse to defile their owne bodies betweene themselues which turned the Truth of God into a Lye and worshipped the Creatures forsaking the Creator who is blessed for euer For this cause God gaue them vp to vile affections vnrighteousnesse fornication c. The duties of the first Table are greater then the second as they are in order before them And this is absolutely true comparing like degrees as morall duties of the one with morall duties of the other not ceremoniall of the first Table with the Morall of the second for in that case it is true which the p Hosh 6. 6. Prophet speaketh I am delighted with Mercie and not with Sacrifice So the chiefe middle and least duties of the first Table are to be compared with the like of the latter deedes with deedes words with words thoughts with thoughts not otherwise for if you cōpare Murder with the least abuse of the Name of God or Adulterie with the least breach of the Sabbath these are the greater sinnes For the measure and proportion to bee obserued in this difference First in the seruice of God our nature ought to bee more prone and apt vnto it our knowledge greater our iudgement riper our conscience tenderer our memorie fresher our desires and will earnester all things to bee done with a greater Affection Loue Approbation Cheerefulnesse Feare to offend Sinceritie Zeale Watchfulnesse and continuance both in Profession and Action In which regard to shew how all our Thoughts Desires and Affections should thus bee taken vp when we come to deale with God it is said Thou q Mat. 22. shalt loue the Lord with all thine heart and with all thy soule and with all thy strength As if this were proper to the Duties of the first Table which indeed doth but principally belong to them and is by proportion to bee carryed to the rest Therefore the glorie of God ought to be dearer vnto vs then the sauing of our owne soules As the examples of Moses and Paul doe teach vs r Exod. 32. 32. one desiring to be blotted out of the Booke of Life rather then that Gods great Name should be blasphemed amōg the Gentiles The ſ Rom. 9. 3. other for the glorifying of God in the sauing of his Brethren the Nation of the Iewes wishing to be anathema accursed from Christ But especially Christ himselfe as a most absolute and perfect example of all righteousnesse doth herein goe before vs when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father and his soule perplexed that he knew not which way to turne him yet hee more regardeth the glorifying of God then the sauing of himselfe from that houre Now t Ioh. 12. 27 28 is my soule troubled And What shall I say Father saue me from this houre but for that cause am I come vnto this houre Father glorifie thy Name And hereupon it is that in all our Prayers we are to set that in the first place as our Sauiour by the verie order of his heauenly Prayer teacheth so as if it could be imagined that wee had no need to aske for our selues which wee alwayes haue yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie and that much more forcibly then all our owne necessities The
keepeth thē from sinning and after sinnes committed draweth them home againe So he saith in x Hosh ◠5. Hoshea of his Spouse which purposed to follow after Idolatry Hee would hedge her way with Thornes that she should not bring her desire to passe and by that meanes would bring her to Repentance that voluntarily she should say I will goe and returne vnto my former Husband And then hee saith Hee will receiue her home vnto himselfe Lo the certainty of the Saluation of Gods Elect through those certaine meanes and remedies wherby they are led forward into Saluation not violently compelled but by the sweet instinct of Gods Spirit returning willingly to the Lord whereas contrariwise vnto the Reprobate all things serue for the hardening of their hearts To conclude particularly of Election it is said The y 2. Tim. 2. 19. foundation of God remayneth firme hauing this seale The Lord knoweth who are his Why doth he set a Seale and a Badge vpon it but to close it vp firme and immutable vnto the Day of Iudgement Againe The z Rom. 11. 29. graces of God are without Repentance So as a Ier. 31. 3. Iohn 13. 1. those whom he loueth hee loueth to the end And our Sauiour b Iohn 17. 21. saith Of those whom thou hast giuen vnto mee none perish but I will raise him vp So Rom. 11. 29. the Apostle taketh this same as a most sure principle whereupon to build the whole truth of the rest of the Doctrine for to prooue that the Lord had not generally reiected his own people the whole Nations of the Iewes he relyeth vpon this as a most strong reason among the rest That it is not possible that God should change his minde to reiect those whom he once hath chosen c Rom. 11. 2. God hath not saith hee cast off his people whom he knew before predestinating and appointing them to life And afterwards d Ro. 11. 28 29 concludeth that God hath mercie in store for them which once were the people of God because the calling and graces of God are without Repentance Wherein although the Apostle speake of the Iewes in generall not of the singular persons yet the ground which he taketh is vniuersall and properly belongeth to this we haue in hand And therefore in this confident assurance doth e Rom. 8. 36. Paul cry out Who shall separate vs from the loue of Christ And our f Luke 12. 31. Sauiour biddeth his little Flock the whole Church and euery member of it not to feare because saith hee it hath pleased your Father to giue vnto you a Kingdome And g Mat. 24. 24. againe that notwithstanding all the false christs and false prophets that shall arise all the signes and wonders that they shall shew yet it is not possible the Elect should be deceiued This is to vs the foundation of all our comfort that our Election being grounded vpon this brazen Hill of Gods eternall loue can neuer be shaken but remayneth fast for euer If it stood in our selues to bee the cause of our owne either Saluation or Damnation we should all vndoubtedly perish Now that it wholly and alone resteth in God who is most mightie to bring his counsels to passe notwithstanding all resistances wee haue a matter of firme comfort that in vaine doth Satan labour in vaine doth the World rage and our owne corruptions rise vp against vs for he to whom wee are giuen to keepe is stronger then all who will keep vs to that Day For this cause Christ is not content to say h Iohn 15. 16. I haue chosen you but addeth also You haue not chosen me shewing that herein indeed our comfort standeth that GOD whose Counsels are vnchangeable hath first elected vs. Against this Doctrine in vaine doe men obiect that which is said concerning the Booke of Life out of which i Exod. 32. 32. Moses desireth to be blotted out and k Rom. 9. 30. Paul to be an accursed and Christ promiseth l Reuel 3. 5. I will not blot out his Name out of the Booke of Life for the speech of our Sauiour Christ tendeth not to shew that any whose name is once genealoged in this Booke may bee blotted out but it is a phrase taken from the manner of men as where Repentance Anger and such like are attributed vnto God As for the example of Paul and Moses wee are not to esteeme that holy affection peculiar vnto them though they had it in a more abundant measure but a common dutie of all Christians to bee followed to whom the Glorie of God ought to bee dearer then the Saluation of their soules They therefore in a matter so nighly concerning the Glorie of God and the Saluation of many soules as it were forgetting and rapt beyond themselues wished to bee accursed and blotted out of the Booke of Life or which is all one to bee Cast-awayes and damned Creatures to saue as they thought the glorie of God Not but that they knew the same was impossible but carryed with zeale they did as it were forget it So Christ prayed that the Cup might passe from him yet he knew full well it was impossible And this vehemencie of spirit oftentimes appeareth not onely in speeches which are sudden but in writing which is more deliberate Although conditionally as I said this ought to bee the stayed affection of vs all that if it were possible Gods Glorie could bee put in ballance with the losse of our soules their sauing must bee thought but light that he may haue prayse Now if any man shall thinke this to bee a Doctrine to Gods Children of Securitie because howsoeuer they liue it is impossible they should perish and to the wicked of despayre because whatsoeuer they doe they can neuer come to bee saued whereby all good indeuours should be in vaine hee mistaketh the matter the case is farre another For no Doctrine more then this awakeneth mans securitie none more amazeth the dissolute and carelesse liuer since Faith and Sanctification bee ordayned for those that are themselues ordayned vnto Glorie and none can bee assured hee is elect but hee that is assured hee walkes in faith and newnesse of life Contrariwise this Doctrine serueth not to throw any man into despayre for none is so wicked nor sinneth so grieuously to whom God offereth not Grace if with an vnfayned heart he seeke it And if thou say it is impossible to seeke where the Lord hath once reiected yet thou must remember that Gods counsels are knowne vnto himselfe and he hath not communicated the secrecies of Reprobation so plentifully as hee hath of his Election considering that there is no certaine note of Reprobation either to a mans selfe or others saue onely That one sinne against the Holy Ghost which layeth hold but vpon a few And the reason is plaine and manifest for he that to day is obstinate and froward an enemie to God and to
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
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou