Gouernments Chiefe k Dan. 10. 13. Princes c. 1. Pet. 3. 22. Ephes 1. 21. Col. â— 16. Fourthly For their Power the name it selfe of Power l Rom. 1. 38. is giuen to them And the m Psal 103. 20. Prophet by name doth set it forth Yea Angels mighty in power And to the Thessalonians n 2. Thess 1. 17. When the Lord Iesus shall bee reuealed from Heauen with his most mighty Angels The Angels saith PETER in power o 2. Pet. 2. 11. and might greater then these As if hee would say other manner of persons whereby hee doth insinuate their exceeding and incomparable power Fifthly For their Glory what it is that one place may serue in stead of many where it is coupled with the glory of the Father and the Sonne When the p Luke 9. 26. Sonne of man shall come in the glory of himselfe and of his Father and of the holy Angels In the q Luke 2. 9. second of Luke when the Angell of the Lord stood before the Shepheards it is forth-with added that the glory of the Lord shone round about them Hither it maketh that the Glory and Maiesty which the Lord made to appeare in the face of Stephen for the daunting of his Aduersaries is r Acts 6. 15. resembled to the countenance of an Angell In the Vision which Å¿ Esay 6. 1. Esay saw they are brought in with two of their wings couering their feet Thereby to meete with the infirmitie of men who are not able to abide the brightnesse of their glory DANIEL t Dan. 10. 5 6. excellently describeth this in that great Vision which hee saw by the Waters of Chiddekel Lifting vp mine eyes I saw and behold a man clothed with Linnen whose loynes were girt with excellent Gold of Vphaz his Bodie was like vnto Sea-coloured blue as if hee would say of an heauenly colour his face to looke to like the Lightening and his eyes like to Lampes of fire and his armes and feete like vnto the colour of polished Brasse glittering and twinkling like sparkles of fire the noyse also of his words were like vnto the noyse of a whole multitude At whose appearance the men that were with Daniel trembled exceedingly and flying hid themselues hee also himselfe had no strength left within him but euen his beautie and comelinesse were turned into corruption And hither belongeth their wonderfull and admirable wisedome growne into a Prouerbe As u 2. Sam. 18. 14 the wisedome of an Angell The holinesse wherein men were created is recorded Genes 1. 26 27. Let vs make man according to our owne Image after our owne likenesse And wherein this Image and likenesse of God doth stand the Apostle doth informe vs Ephes 4. 24. Put on the new man which according to God is created in righteousnesse and true holinesse Coloss 3. 10. Putting on the new man which is renewed in knowledge according to the Image of him that hath created him And in this respect Adam also in his innocencie is called The sonne of God Luke 3. 38. Touching the happinesse of Adam and Eue in their integritie First They were beloued of God his sonnes and children Secondly They enioyed his presence but vpon Earth which was their habitation and therefore lesse gloriously then the Angels did but that they also had it is apparant by Gods familiar conference with Adam Gen. 2. 29. Thirdly They had Dominion and Power ouer all the Creatures of the Earth and were set as the Monarches of the World Gen. 1. Let x Gen. 1. 26. vs make man after our image c. and let them rule ouer the fishes of the Sea and ouer the Fowles of the Ayre and ouer Beasts and ouer the whole Earth and all creeping things that creepe vpon the y Gen. 20. 19 20 Earth Which soueraignty of man is declared Gen. 2. First by Gods bringing to Adam all the Beasts of the field and all the Fowles of the Ayre putting him in seisin and possession of them and making them to present themselues before him as subiects are wont to doe at their Princes Coronation Then by the names hee gaue vnto euery one that so hee might know how to call for them whensoeuer hee should need them to attend vpon him and to doe him seruice Fourthly They were indued with strength of nature not subiect to sicknesse or other infirmities Insomuch as their very labour was without all wearinesse paine or griefe which sinne hath brought vpon vs as appeareth by the Curse z Gen. 3. 17 19. Gen. 3. Because thou hast obeyed the voice of thy Wife and eaten of the fruit of the Tree which I forbade thee Cursed be the Earth for thy sake In sorrow shalt thou eate of it all the dayes of thy life In the sweate of thy face shalt thou eat thy meate Fifthly They were all glorious both in their bodie which being naked had an excellent dignitie and comelinesse in it without the least vnseemelinesse that might make them ashamed and in their minde furnished with all Graces and namely of wisedome and knowledge vnderstanding the nature of all the Creatures and able according to their nature to giue apt names vnto them Last of all for a further increase of their happinesse they were seated in Paradise a place of al kind of pleasure where for the exercising of man to labour in some honest and lawfull calling GOD gaue him charge to dresse and keepe the Garden CHAP. IIII. Of Prouidence AFTER the euerlasting Epicures which deny all Prouidence of God Those Philosophers that held nature That is some Power or Vertue Spirit or Minde as they terme it mingled and infused into the parts of the World that holdeth vp and stirreth all things to bee God Whereas in truth nature is nothing else but that course order which God at the first Creation set in things and which hee altereth and changeth at his pleasure Deuter. 8. 3. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of Iehouah Decrees of GOD and Prouidence is his gouerning of the things created the Creation of the World his Kingdome thirdly standeth in gouerning the things created Both the course which at the first Creation hee set in nature and the actions and euents of things Herein consider wee first the generalitie of this gouernment that it reacheth to all in generall and to euery thing in particular past present or to come To set forth this more distinctly that so we may make the better vse of the generalitie of his Prouidence it stretcheth First To all Persons and liuing Creatures euen the vilest and most contemptible The a Psal 145. 15 16. eyes of all things looke vp to thee and thou giuest to them their meate thou openest thy hand and fillest euery liuing thing with thy good pleasure The b Psal 104. 21. young Lyons roare for their prey seeking their meate from
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.
our Sauiour Christ n Iohn 10. 27 28 29 30. My sheepe heare my voyce and I know them and they follow me and I giue euerlasting Life vnto them and they shall neuer perish neither shall any pull them out of my hand My Father which hath giuen them me is greater then all and none can pull them out of my Fathers hand I and my Father are one And againe o Iohn 6. 37 39 40. Euery one that the Father giueth mee commeth vnto mee and him that commeth vnto me I will not cast out but I will rayse him vp in the latter Day To conclude that which is said Mat. 16. 18. that the gates of Hell shall not preuaile against the Church must needs bee true of euery one which by Faith is made a member of the Church So that our faith how weake soeuer it be in it selfe yet it is firme and strong in and through him that hath promised to hold it vp so as all aduersarie powers shall not be able to root it out which is the fulnesse of excellencie purchased for vs by Christ that being quickened from death and a spirituall life put into vs we are no more at our owne hand left to keepe our selues and so in danger to lose all againe as Adam did but haue the promise of a continuall support and stay by the mightie working of Christs Spirit till we come to his heauenly Kingdome where is nothing but Eternitie And therefore he that once beleeueth is said p Iohn 3. 36. alreadie to haue eternall Life to q Ephes 2. 6. bee raised vp and seated in heauenly places r Rom. 8. 30. glorified c. for the certaintie and vndoubted assurance of it And Å¿ Rom. 5. 1. being iustified by Faith saith the Apostle We haue peace with God which could not possibly be if we were not sure to continue in the state of Grace As for those exhortations so common in the Scripture t 1. Cor. 10. 12. He that thinketh he standeth let him take held lest hee fall u 2. Iohn ver 8. Looke to your selues that wee lose not the good things which we haue wrought but that wee may receiue a full reward x Reuel 3. 11. Hold fast that thou hast that no man take away thy Crowne y Heb. 12. 15. Take heed that no man fall from the Grace of God z 1. Thes 5. 19. Quench not the Spirit and such like whereby it seemeth that the Spirit of Adoption and Sanctification proper to Gods Children may be lost The answere to them and all other of that kinde is short and readie They serue to stirre vs vp to watchfulnesse and diligence and as the Apostle speaketh to worke our saluation in feare and trembling not to teach what is possible for true Beleeuers to doe for as God doth assure the faithfull that they shall perseuer hold on vnto the end so he hath appointed Exhortation and the Preaching of the Word as a meanes whereby hee will nourish this holy fire in vs. But doe not the sinnes and grieuous falls of GODS Elect impeach the truth of this Doctrine Not a whit for the a 1. Iohn 3. 9. seed of God abiding in them maketh that they cannot sinne totally and finally without recouery but are at the length raysed vp againe and in the meane time their Faith and Grace is not extinct and gone how sore soeuer it may bee shaken as is euident to bee seene in Peter whose sinne being of that nature that the sinne against the Holy Ghost except a greater can scarcely be imagined yet his b Luke 22. 32. Faith supported by the Prayer of our Sauiour Christ who hath c Iohn 17. prayed in like sort for all that are his in all that conflict did not faile And Dauid after his fact with Vriahs Wife and the murdering of her Husband prayeth d Psal 51. 13. Take not thy holy Spirit from mee Therefore he had not lost it The other point which is the third qualitie of faith but continually groweth is that continually it groweth Therefore the e Rom. 1. 17. Apostle saith that by the preaching of the Gospell the Righteousnesse of God is reueiled from Faith to Faith That is a Faith that groweth and increaseth continually being nourished and holpen by meditation of the Word of God serious and faithfull Prayer and other meanes which God hath sanctified to keepe this holy f 2. Tim. 1. 6. fire still within vs that it neuer should goe out but flame forth more and more Faith euen when it ceaseth to bee Faith for as wee till we come to see Christ in his Glorie reade 1. Cor. 13. 13. Now and no longer abideth Faith yet euen then we cannot giue her lost since she groweth into a greater and a farre surpassing light to see Christ in his heauenly Kingdome for Faith is in this life and sight in the World to come as the Apostle doth distinguish them 2. Cor. 5. 7. Wee walke by Faith and not by Sight And g 1. Pet. 1. 8. PETER Whom though yee see him not yet ye beleeue in him Sight therefore hath place in the next World and apprehendeth Christ as hee is in himselfe then present without this Glasse of the Word and Sacraments 1. Iohn 3. 2. When he shall be manifested we shall see him as he is 1. Cor. 13. 12. Then after this life we shall see him face to face And both these are in nature and essence one for euen Faith is a kinde of seeing Christ Iohn 6. 69. and 1. Iohn 4 16. Euery one that seeth the Sonne and beleeueth in him shall haue euerlasting Life onely they differ in measure and quantitie In Faith this seeing of Christ the knowledge and apprehension of him is feeble and weake 1. Cor. 13. 12. Now we see in a Glasse In sight it is full and perfect as it is said there But after that which is perfect is come c. With Faith Hope is alwayes ioyned By Hope I So as Faith hath alwayes Hope that is an assured wayting for of that blessed Sight going with it meane the blessed expectation and waiting for of eternall Life But because Hope is commonly taken as of things doubtfull and vncertaine that to hope for saluation seemeth no more then to stand in suspence and questionable whether one shall be saued or no it is good wee vnderstand the verie nature of this Grace Hope therefore to speake in generall is an expectation and wayting for of some good thing not present but promised and to come h Rom. 8. 24 25 for hope which is seene is no hope for how can a man hope for that which hee seeth but if wee hope for that wee see not wee doe wait for it with patience saith the Apostle to the Romanes Therefore according to the nature of the promise so doth Hope take hold doubtingly where either there is no speciall and
fulnesse of Christ that we may be no more children c. And 1. Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away When I was a child I spake as a child I reasoned as a child But when I became a man I put away the conceits of a child The Infancie of Regeneration I call that weake inception which is in vs during this present life wherein we are yet as little children scarce come out of the shell h 1. Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-borne babes as PETER calleth vs i Rom. 8. 23. which receiue but the first fruits of the Spirit or onely k 2. Cor. 1. 22. a pawne or pledge the earnest penny of the Spirit for as in the naturall birth of a man his bodie commeth not into the world so great and strong as afterwards it proueth but small weake and impotent so in the spirituall birth of Regeneration the soule of man is not at the first moment indued with perfection but must grow and go on forwards to it which is all our life long I meane not that this Infancie is the first act of our Regeneration for there be some that are borne in respect of others strong in Christ and Giants the first day as was the Apostle Paul But I meane the whole progresse also and continuance all our life euen in the best And so doth the Apostle 1. Cor. 13. 11. bring the similitude of childe-hood and mans estate not to note the beginning and proceeding in Christianitie but to set forth the excellencie in heauen aboue that which we attaine vnto being here To this estate these foure things are proper First In euerie man Regenerate there be as it were two men deuided the old and the new man The old man called also the outward man the flesh the members for we carrie about vs a whole bodie of sinne is so much of vs whatsoeuer it be within or without that is naturall and left yet vnregenerate The new man called also the inner man the Spirit the minde is our part Regenerate and borne againe wherein being freed from sinne we begin to bring forth fruits to God And that both these are in one and the same man we are taught Math. 26. 41. The Spirit is readie but the flesh is weake 1. Cor. 5. 5. Deliuer such a one to Satan to the destruction of the flesh that the Spirit may bee saued in the Day of the Lord Iesus Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh that yee cannot doe the things you would Rom. 7. 25. Therefore I my selfe in the minde serue the Law of God but in the flesh the law of sinne and in a number of other places Thirdly That it is not a worke to bee seene and in our owne inward assurance of the Spirit not in the Worlds discerning of it knowne of men as that other shall be manifest vnto all But euery mans conscience must assure him for himselfe and of other in whom there bee signes and likelihoods we are to hope the best wherefore the Apostle Col. 3. 3. saith That our life is hid with God in Christ not to be manifested till Christ our Life doe manifest himselfe For l 1. Iohn 3. 2. this cause saith another the World knoweth vs not because it knoweth not him Beloued now are we the Children of God but it is not yet made manifest what we shall be Fourthly In this infancie there is yet a continuall and growing growth till we come to the full measure of a perfect man in Christ And that is it which the Apostle saith 2. Cor. 4. 16. that the inner man is renewed daily as hee doth more largely declare it Ephes 4. 15 16. Being sincere in loue let vs grow vp in him in all things who is the Head euen Christ of whom all the whole bodie knit together and compact by all the ioynts furnished through the power within working of Christ our Head quickening all the parts as the Soule doth the Bodie according to the measure of euery member receiueth an increase fit for the bodie to the building vp of it selfe through loue Colos 2. 19. By whom or from whom that is to say from Christ the Head all the Bodie furnished and knit together by ioynts and bands increaseth with the increase of God And hither those two Parables before Mat. 1◠seeme to tend Fiftly That the measure and proportion of our according as our Faith doth grow growth is the measure proportion of our Faith as the Apostle sheweth there m Ephes 4. 13. that the vnity of Faith bringeth the perfection of the Bodie of Christ So as the greater wee be in Faith the stronger wee are in Christ if of small Faith then weake Babes in Christ The full perfection and accomplishment of Regeneration After commeth that perfect Regeneration which the Scripture calleth mans estate shall then bee When wee haue attayned the marke and are made perfect as the Apostle speaketh Phil. 3. 12. Therefore this degree is termed Mans estate and sometimes by a note of excellencie aboue the other hath the name of Regeneration appropriate vnto it as appeareth by conference of Mat. 19. 28. with Marke 10. 30. where that which Matthew nameth Regeneration is called The World to come for then indeed doth our Spirituall Marriage beginne all our life here being as it were n Cant. 4. 7 8. the bidding or as the betrothing of a Wife The Church in the Canticles setteth it forth by o Cant. 7. 6. bringing of Christ into the House of her Mother CHAP. IX Of Wisdome Righteousnesse Sanctification and Redemption THE holy Angell telling Ioseph of a Sonne Saluation wrought by the Spirit of Christ dwelling in vs. to bee brought into the World whose name should be called IESVS rendreth this reason of the Name q Mat. 1. 22. For he shall saue his people from their sinnes That Saluation the Spirit of Christ dwelling in vs and being ours by Regeneration effectually doth worke for it washeth vs from our sinnes it iustifieth our persons and sanctifieth our hearts slaying sinne in our mortall bodies and quickening our soules to a liuing hope through the Resurrection of Iesus Christ and shall hereafter quicken both our bodies and our soules vnto euerlasting Glorie Thus the Apostle writeth to the Corinths n 1. Cor. 6. 11. But yee are washed from the sinnes wherein they formerly wallowed but yee are iustified but yee are sanctified in the Name of the Lord Iesus and by the Spirit of our God And to the o Rom 8. 11. Romanes If the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will also quicken your mortall bodies by his Spirit dwelling in you As on the other side p Iohn 6. 53. Christ saith Vnlesse ye eat the flesh of
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 of edification one towards another Destroy not for meates sake the worke of God All things indeed are cleane but it is ill for the man that eateth with offence It is good not to eate flesh nor to drinke wine nor to doe any thing whereby thy Brother stumbleth or is offended or made weake To set downe therefore the cautions that are to bee giuen heerein and how and in what cases wee are so to bridle our Christian libertie The first caution is that it bee in things which GOD hath once restrayned for no Law of God nor rule of Charitie bindeth to forbeare meates or drinkes or other things which neuer were vnlawfull by the Commandement of God but by the vaine superstition of men that being but to giue strength and countenance to the doctrine of Deuils with which name the Apostle brandeth them 1. Tim. 4. 1. Secondly It must bee but to beare with our weake Brethren and for awhile t Act. 15 28 29 till they may be better informed of the libertie they haue in Christ it must not bee to nourish or strengthen men in euill nor when it tendeth not to edification but destruction So did u Act. 16. 3. Paul circumcise Timothy not as the Sacrament that God had once ordayned but as a bare Ceremonie and thing indifferent which he had free power to vse for the edification of the Church till the abolishing of Ceremonies by the comming of Christ were better knowne But x Gal. 2. 4 5. Titus he would in no sort circumcise when he saw he could not doe it without betraying the Truth of the Gospell and giuing occasion to the aduersaries against him The second step of our Soueraigntie renewed is the and deliuerance from the bondage of Satan setting vs free from the bondage and slauerie of Satan vnder whom we were held before in thraldome in a continuall feare of death as the Apostle teacheth Heb. 2. 14. 15. that by death he might abolish him that hath the power of death that is to say the Deuil and might set free from his tyrannie and dominion as many as through feare of death were all their life long subiect vnto bondage This was the first promise made in Paradise y Gen. 3. 15. The seed of the woman Christ and in him and by his power all those that are his shall bruise the head of the Serpent The third last is a noble priuiledge and prerogatiue This also as a noble accesse added thereunto that the holy Angels themselues are made Ministers for our good to Gods children ouer aboue all that Adā had that the holy Angels themselues are made Ministers for our good whereof there bee many most glorious promises in the Word Psal 91. 11. Hee will giue his Angels charge ouer thee to keepe thee in all thy wayes A fauour principally meant to Christ the Head of the Church and after him to all the faithfull Generally the Apostle to the z Heb. 1. 14. Hebrewes saith They are ministring Spirits sent forth for their sakes that are to inherit saluation And in the Psalme a Psal 34. 9. The Angell of IEHOVAH pitcheth his Tents round about those that feare him Hereupon our Sauiour calleth them our b Mat. 18. 10. See you despise not one of these little ones for I say vnto you that their Angels in Heauen doe alwayes behold the face of my Father c. Angels for first thorowout the course of our life they watch ouer vs to keepe vs in all our wayes that no euill should come vnto vs as it followeth in that c Psal 91. 12 13 Psalme and as wee are taught not onely by the Example of d Dan. 1. 3. Daniel for whose sake God sent his Angell to stop the mouth of the Lyons that they should not hurt him And of Shadrach e Dan. 3. 28. Meshach and Abednego deliuered by an Angell from the fury of the flame which the prophane King himselfe was driuen to acknowledge and of diuers others whose liues are registred in the Scriptures but beside by the manifold experience that euery one of vs hath in our selues in so many so wonderfull and so strange escapes whereof no reason can be assigned but the Angels watchfull attendance and garding of vs. Secondly In the houre of death they are about vs readie at the last gaspe to receiue our Soule and by their Ministerie to conuey it vp to Heauen for when Lazarus dyed f Luke 16. 22. He was carryed saith our Sauiour Christ of the Angels into ABRAHAMS bosome The right whereby wee haue this is because being seruants vnto Christ who is the Head consequently they are to serue the faithfull which are his members The excellencie of their seruice the Scripture commendeth vnto vs by diuers arguments First By their nature qualified and made fit for it in that they are Spirits Secondly By their rule and soueraigntie being themselues called Thrones Dominions Principalities Gouernments Chiefe Princes c. And what a thing is it then to haue so great Princes attending on vs Thirdly By their power able to throw downe whatsoeuer doth withstand them Whereof among many other we haue a famous Example of one Angell that in one night slue one hundred fourescore and fiue thousand of the Assyrians Campe 2. Kings 19. 25. Fourthly By their Glorie to terrifie and amaze our Aduersaries as we reade in MATTHEW The g Mat. 28. 3 4. Angell of the Lord came downe from Heauen whose countenance was like lightening and his garment white as snow for feare of him the Keepers were smitten and became as dead men Fiftly By their Wisdome and Knowledge Sixtly By the place where they dwell being in Heauen and therefore haue all aduantages to doe vs good Seuenthly By the multitude and number of holy Angels which maketh not a little for the strengthening of our Faith for euen among men A h Eccles 4. 12. threefold cord is not easily broken When i Gen. 32. 1 2. Iacob went on his way to returne into his Countrey as God had commanded him the Angels of God met him euen a whole Armie and troope of Angels in so much as hee called the name of the place Machanaima a payre of Armies his owne and the Angels Armie So in k Luke 2. 13. Luke it is said that there was with the Shepherds a multitude of an heauenly Armie In the l Psal 68. 17. Psalmes They are named many thousands of Angels And to the m Heb. 12. 22. Hebrewes Myriades that is ten thousands of Angels n Dan. 7. 10. DANIEL also reckoneth a thousand thousand standing before the Ancient of dayes By this Argument o 2. Kings 6. 15 16 17. Elisha the man of God incourageth his Seruant when seeing the Companies and troopes of men that compassed the Citie and Horses and Chariots hee cryed out Alas Master what shall wee doe To whom ELISHA said Feare not for there