THE PATERNE OF WHOLSO [...] WORDS.

Or a collection of such Truths as are of necessity to be belieued [...]n­to saluation, separated o [...]t of [...]he body of all Theologie

Made euident by infallible an [...] plaine proofes of Scripture.

And withall, The seuerall vses such Principles should be put to, are abundantly shevved.

A Proiect much desired, and of singular vse for all sorts of Christians.

By N. Bifeild, Preacher of Gods Word at Isleworth in Middlesex.

2. TIM 1.13.

Keepe the true paterne of wholesome words, whic [...], thou hast heard of me in faith and loue [...] which is Christ Iesus.

AT LONDON, Imprinted by F. K. for Samuel Ma [...] dwelling in Pauls Church yard, at the signe of the Swan. 1618.

To the most Noble Ladie, the Ladie DOROTHIE, Countesse of Northum­berland. And to the highly honoured Ladies her Daughters, The Ladie DOROTHIE SYD­NEY, and the Ladie LVCIE HAY: N. BYFEILD Wisheth the abundance of true grace and peace.

Right Honourable,

I Haue long since vn­dertaken (as in the course of my Ministe­rie you haue often heard) to extract out of al Theo­logie [Page] conteined in the Scrip­tures, the Principles, that is, such doctrines which are fundamen­tall, and absolutely necessarie to be knowne of as many as are to be saued. This Proiect ought to bee well accepted of all sorts of Christians, that wish their owne good; partly in respect of the necessitie of the doctrines here collected vnder their seueral heads; and partly in respect of the apparant euidence of the proofes of Scripture, which are such, as make infallible demon­stration to the conscience, by the expresse light cōteined in them; and partly, because the Vses which may be made of the seue­rall Principles, are euery where abundantly shewed.

And in as much as the Lord hath been pleased, to giue some testimonie to my indeuors here­in [Page] in the publike preaching; I am not out of hope, but that the printing of those Principles may be profitable to many godly and plaine-hearted Christians, that desire in the plainest manner to vnderstand the meaning of their heauenly Fathers will.

I humbly dedicate this worke vnto your Honours, and pray your acceptation, and the patro­nage of it: and to giue me leaue in the view of the world to sig­nifie this way, both my obser­uance of the many noble and ex­cellent vertues, which are emi­nent in each of your Honours, as also my vnfained thankefulnesse for the many fauours I haue re­ceiued, and for the countenance and incouragement of my Mini­stery; accounting it a singular mercy of God, that any labours of mine should find acceptation [Page] with persons of so high place and quality, or any way be successeful to the prospering of any part of the worke of Gods grace in your hearts.

Now the God of all consola­tion, fill your Noble breasts with all riches of the true grace that is in Iesus Christ; that you may a­bound in the knowledge of the mysteries of his Kingdome in all iudgement, and loue of the truth which is according to godlines, and in all those gifts which may be found vnto honor, and praise, and glory in the reuelation of Iesus Christ.

Your Honours in all seruice N. Bifeild.

CERTAINE OF THE chiefest things contained throughout the whole Booke.

Chap. 1.
THree things intended in this worke distinctly.
Page 1.2.
Three waies to know a principle.
p. 6.6.
An excellent course for catechising, shewed,
p. 7.
Chap. 2.
The method of all the principles.
p. 8.9.
Chap. 3.
The principles that concerne the Scriptures.
p. 10.11. &c.
That the Scriptures are the very word of God proued by sixe testi­monies [Page] externall, as also by the internall testimonie of the spirit.
p. 11.12.13.
That they are perfect.
p. 13.
Six duties vrged from thence. p. 14. 15. &c. the Papists reproued in foure things. p. 19.20. and the carnall Protestant in 4. things. p. 21.22. and many godly men in 4. things also.
p. 22.
Chap. 4.
Foure principles concerning God.
p. 24.
That there is a God, proued by three testimonies internall; and by foure testimonies from the world; and two testimonies in the Church.
p. 25.26.27.
Ten glories in the nature of God.
p. 28.29. &c.
Eight duties arising from the consi­deration of Gods nature.
p. 32.33.34.
Sixe rules to be obserued in the study [Page] of the nature of God.
p. 35.36.
Plaine proofes of the Trinity. p. 39. with vses. p. 41. that there is but one God proued, with vses.
p. 42.43.44.
Chap. 5.
Fiue principles concerning the Crea­tion.
p. 45.46.
Sixe duties taught by the Creation.
p. 48.49.
Chap. 6.
Seuen principles concerning Gods prouidence.
p. 52.53. to. 58.
Eleuen things admirable in Gods prouidence.
p. 58.59.60.
Foure sorts of men reproued.
p. 62.
Eight vses for instruction.
p. 63.64.65.66.67.
Foure waies to shew our patience in aduersity.
p. 64.65.
Comforts from the meditation of Gods prouidence.
p. 69.70.
Chap. 7.
Two principles concerning mans [Page] estate of innocency.
p. 71.72.
Man made after the image of God many waies.
p. 72. &c.
Man was the image of God in re­spect of his substance, and so both of his being, and of the manner of his being.
p. 72.73.
Man made the image of God in re­spect of his gifts 3. waies.
p. 74.
Foure sorts of free-wills.
p. 75.
The speciall fauour of God to man in his creation, both in respect of the time when, and the place where, and the manner how hee made him, both in respect of soule and body.
p. 76.77.
The doctrine of mans first happines teacheth diuers duties.
1. To God.
p. 78.
2. To our selues.
p. 79.
3. To other men.
p. 80.
Confutation of Papists about pi­ctures.
p. 81.
Chap. 8.
[Page]Three principles concerning the fall of man.
p. 82.
Seuen things to shew the greatnesse of Adams sinne.
p. 84.
How it is that godly men beget vn­godly children.
p. 86.
Foure generall instructions.
p. 87.88.
Three occasions of apostasie.
p. 87.88
Fiue degrees of the diuels tentation.
p. 90.
Foure sorts of men in particular warned by the fall.
p. 91.92.
Chap. 9.
Foure principles concerning sinne.
p. 93.94.
Fourteene foule blemishes in euery mans nature.
p. 95.96.97.98.99.
Nine vses for information.
p. 103.104.105.
Seuen things charged vpon ciuill honest men.
p. 106.107.
Many vses for instruction, with con­solations [Page] also.
p. 108.109.110.
Chap 10.
Seuenteene sorts of punishments in­flicted on man for sinne.
p. 114. to 128.
The punishment of the damned in hell, amplified by the degrees of it, and the place, and the continu­ance of it.
p. 124.125.126.127.
Many vses, from
p. 128. to 136.
Chap. 11.
Fiue principles concerning election.
p. 137.138.
Foure instructions.
p. 139. to 146.
Signes of election of two sorts.
p. 146. to 152.
Eight priuiledges of Gods elect.
p. 152. to 156.
Chap. 12.
That Christ is God, proued 6. waies.
p. 157.158.159.
Why it was needfull hee should bee God.
p. 159.
The vses for humiliation, and for [Page] instruction in many things, and for consolation.
p. 160. to 164.
Chap. 13.
4 Principles cōcerning the humane nature of Christ.
p. 164. to 167.
Why Christ was incarnate.
p. 167.
Why the second person in Trinitie was incarnate,
p. 168.
Fiue instructions.
p. 169.170.
Many consolations from the incar­nation of Christ.
p. 171. to 175.
Chap. 14.
Of the conception of Christ, the vses.
p. 176. &c.
Chap. 15.
How Christ could be borne of a Vir­gin, with the vses.
p. 180. to 186.
Foure sorts of making man at seue­rall times.
p. 184.
Chap. 16.
Of the personal vnion, with the vses.
p. 186. to 191.
Chap. 17.
Principles that concerne the media­tor-ship [Page] of Christ.
p. 191. to 197.
When Christ was giuen to be media­tor.
p. 194.
Three sorts of couenants of God.
p. 197.
Wherein the couenant of grace and the couenant of workes agree, and how they differ in sixe things.
p. 200. to 206.
Nine priuiledges of the couenant of grace.
p. 206. to 211.
The properties of this couenant.
p. 211.212.
Ten arguments to assure the infal­libility of the couenant of grace.
p. 212.213.
The persons capable of these pri­uiledges.
p. 214.
Comforts in the curse of sinne, and in the crosse of affliction, and in the curse of death.
p. 215.216.
What wee must auoid in respect of this couenant.
p. 217.218.
What we must doe that wee may bee [Page] fitted for this couenant.
p. 219.
Eight things to be done that we may walke worthy of this couenant.
p. 220.221.222.
Chap. 18.
What the Propheticall office of Christ is, the parts of it, and the manner how he executed it.
p. 226.227.228.
Seuen principles concerning the pro­pheticall office of Christ.
p. 229.230.231.
Christ differed in teaching from all others in diuers things.
p. 235.236.
Sixe instructions.
p. 237.238.
Eight comfortable things in the manner of Christs teaching.
p. 240. to 245.
Chap. 19.
Foure principles concerning the o­bedience of Christ. p. 247. to 250. with the vses,
to p. 254.
Chap. 20.
[Page]Sixe principles concerning the Pas­sion of Christ.
p. 255.256.257.
The extreame things Christ suffered for vs.
p. 257. to 262.
Many duties to be performed vpon the consideration of the Passion.
1. Towards Christ himselfe.
p. 263. to 267.
2. Towards others.
p. 268. to 271.
3. Towards our selues.
p. 271. to 279.
Fiue vses for information.
p. 279. to 284.
Many consolations from the pas­sion of Christ in generall, from
p. 284. to 291.
Many particular consolations.
p. 291 to 301.
Chap. 21.
Foure principles concerning the intercession of Christ.
p. 301.302.303.
Seuen distinct things in the inter­cession [Page] of Christ.
p. 304.
Confutation of Papists.
p. 309.
Foure instructions.
p. 310.
Ten cons [...]lations.
p. 311. to 315.
Chap. 22.
Seuen principles concerning the re­gall office of Christ.
p. 315. to 325.
The method of the doctrine of Christs Regall office.
p. 325. to 331.
Twelue generall vses for instructi­on, besides particular vses.
p. 331. to 340.
Many consolations.
p. 340. to 344.
Chap. 22.
Seuen principles concerning the Church.
Nine vses for instruction.
p. 355. to 361
[Page]Many consolations.
p. 361. to 364.
Chap. 23.
Eight principles concerning Iustifi­cation.
p. 364. to 371.
Eight vses for instruction,
p. 371. to 378.
Sixe consolations.
p. 378. to 381.
Chap. 24.
Sixe principles concerning sanctifi­cation.
p. 383. to 388.
Motiues to holinesse.
p. 389.390.391.
Rules concerning sanctification: where ten things to be auoided.
p. 392. to 396.
Rules about the matter, end, manner and meanes of sanctification.
p. 396. to 340.
Seuen signes of a man vnsanctified.
p. 402.403.
Many consolations against the im­perfection of sanctification.
p. 405. to 409.
Chap. 26.
Foure principles concerning the re­surrection.
p. 410. to 414.
That there shall bee a resurrection, proued by varietie of Arguments.
p. 415. to 419.
Sixe things in the manner of the re­surrection.
p. 420.421.
Fiue instructions.
p. 422. to 425.
Many consolations.
p. 425. to 436.
Sixe glorious things shall befall our bodies at the resurrection.
p. 429.
Obiections answered.
p. 433. &c.
Chap. 27.
Seuen principles concerning the last Iudgement.
p. 436. to 445.
Sixe instructions.
p. 445. to 455.
[Page]Sixe waies of offending in censuring.
p. 447.
Nine things to be done, that we may haue comfort in the day of Iudg­ment.
p. 451. to 455.
The vse for terrour at large.
p. 455. to 460.
Many obiections answered.
p. 460. to 478.
It shall be a terrible day for fifteene sorts of offenders.
p. 472. to 478.
Many consolations.
p. 478. to 482.
Chap. 28.
Foure principles concerning the glo­rie of heauen.
p. 482. to 487.
Sixe vses for instruction, with diuers notes.
p. 487. to 497.
[Page]Sixe things we must doe, that we may be sure to goe to Heauen. p. 492. &c.
The consolations; from p. 497. to the end.

The description of the parts of the glorie of Heauen, and the perpe­tuitie of it.

FINIS.

CHAP. I. Containing the nature and vse of this Treatise.

THe purpose and drift of this Treatise is to effect three things:

First to extract 1 out of all Theologie contained in the Scriptures such truths,Things intended in this Trea­tise. as are of necessitie to be beleeued vnto saluation; the knowledge whereof is required of all: In the defence whereof we should be ready to suffer the ex­treamest things, euen death it selfe; and which wee should ac­count the very Characters of true Religion, the distinct know­ledge [Page 2] whereof we should lay vp, as great riches.

2 Secondly, to gather out of the Scriptures such euident proofes of each of those truths, as might make a full assurance and esta­blishment of heart in the parti­cular beleefe of them.

3 Thirdly, to poynt out the se­uerall vses wee should make of these fundamentall truthes, and for what excellent purpose they may serue vs all the daies of our life.

The benefit of atten­ding to this course.Singularly great would the profit of this proiect be, if there were a heart in man to vse a little diligence in matters of so great moment. Is it not a meruailous benefit in this contending world for a man to know distinctly, what truthes be infallible; and to haue the truthes, that are abso­lutely necessary to be beleeued, [Page 3] separated from such, as a man may bee ignorant of, and yet bee saued?

And for the second thing, it is certaine, the most Christians knowe their groundes but by heare-say, and the common iudgement of others: whereas here they may bee informed of them so, as to knowe them by proofes of Scripture, which with a little labour they may commit to memory, as seed-plots of con­templation.

And for the third, what is the reason, that Common-place Di­uinitie is so out of vse in popular teaching? or that Catechismes are looked vpon so dully, and learned or taught with so little profit? but that the vse of such doctrine hath not been distinct­ly shewed: so as men thinke of Principles, as of certaine inferior [Page 4] truthes, because they see other points in textuall course hand­led with directions for the vse of them. Whereas it is certaine, that no doctrines in Religion haue more abundant vse in the life of man, nor more vrged with varietie of vses in the Scriptures, then the heads of Catechisme.

The war­rant of this course.And for the warrant of the proiect, it is euident, that the A­postles did make a separation of truthes, and did extract the fun­damentall truthes out of the maine body of doctrine, and those they deliuered to ye Chur­ches, as the common treasure of all the Saints: and those both for the honour and vse of them they described by diuers titles.

They were called the principles of the praises of God, Heb. 5.12.

The principles of the doctrine of Christ, Heb. 6.1.

[Page 5] The doctrines of foundation in the same place.

The patterne of wholesome words, 2. Tim. 1.13.

The forme of the knowledge of the truth, Rom. 2.20.

The forme of doctrine, into which they were deliuered, Rom. 6. All which titles shew the singular vse of them.

Now if any aske mee,Question. how I will know a Principle?

I answere by these markes.Answere.

First, it is such a truth to bee beleeued,Principles may bee knowne three waies. as is contained in the expresse words of Scripture: so as I take a Principle to bee a Do­ctrine plainely expressed in the Word: and so differ from Do­ctrines, that are deduced from the Scriptures onely by conse­quence, or are there but in darke and obscure words.

Secondly Principles are first [Page 6] truths, that is such, as haue been from the beginning, and haue been beleeued in all ages of the Church.

Thirdly, they are such truthes, as being stubbornely and wilful­ly denied, the whole building falles downe, and men hold not the foundation. Besides, any man may be guided herein, that will make vse of the iudgement of the Churches in their Creedes and Confessions, and Cate­chismes; though it be true, that if men narrowly obserue the most Catechismes, they either haue not all Principles in, or else they haue more then Principles, such truths, as are strong meate, and so prooue hard sayings to the weake. Neither am I so transpor­ted with any ouerweaning of my selfe in this proiect, but that with all readines I shall subiect my en­deuors [Page 7] herein to the correction of the godly learned: if my labor may prouoke others more suffi­cient to perfect this worke with such exactnes, as is further requi­site, I shall reioyce in it, and thinke I haue attained a happy end.

I doubt not, but that this la­bour may be of great vse for yon­ger Diuines to point out a way, how they may Catechise with more profit by making the vses of euery Principle, as they teach the grounds to the people: yea, it is one part of the Sabbaths daies best imployment in Ser­mons to treate in this, or the like manner; and so to let the people bee truly informed concerning the Characteristicall truthes in their Religion, with vse of them in their conuersation.

Lastly, it will be some content [Page 8] vnto ingenious mindes, to see the Principles cast into some me­thod for the helpe of memorie and quickening of delight, and the more easie learning of them.

CHAP. II. The Method of the Principles.

The diuisi­on of Prin­ciples ac­cording to their chiefe heads. THe Principles concerne either the fountaine and originall of Doc­trine and knowledge, which is the scripture or word of God; or the subiect of knowledge, which is God himselfe:

In God wee consider: 1. His Nature: 2. His Workes.

The workes of God, as the principles take notice of them, are: 1. Creation: 2. Prouidence:

The prouidence of God must be considered either in generall, or [Page 9] as it concernes man onely.

The prouidence of God, as it concernes man hath Principles, that looke vpon him in his four­fold estate.

In the estate of Innocency. 1

In the estate of Corruption, or 2 misery.

In the estate of Grace, where 3 the principles consider,

  • 1 The meanes of grace, viz. Election in God; and Redemption in Christ.
  • 2 The subiect of Grace, viz. the Church.
  • 3 The degrees, or sorts of Grace: viz. Iustification, and San­ctification.

In the estate of Glory, where 4

  • 1 Of the resurrection of the dead.
  • 2 Of the last iudgement.
  • 3 Of the glory of Heauen.

CHAP. III. Of the Scriptures.

2. Tim. 3.16.

For the whole Scripture is giuen by inspiration of God, &c.

THe originall or foun­taine of knowledge is the Scripture, that is, the bookes of the old and new Testament, and those bookes were first called Scripture, Two prin­ciples about the Scrip­tures. in the new Testament.

There are two principles con­cerning the Scripture.

1 That they are the very word of God, or they flow from God by diuine inspiration.

2 That they are perfect, without defect or errour, euery way suf­ficient [Page 11] of themselues alone, to guide vs in all things needfull to saluation, without adding ought to them, or diminishing ought from them.

For the first, that they are by diuine inspiration, is infallibly euident from the testimony of the Scriptures themselues, such as these. 2. Tim. 3.16. before re­cited.

2. Pet. 1.20.21. So that ye first know this, that no prophecie of the Scriptures is of any priuate interpre­tation. For the prophecie came not in old time by the will of man: but holy men of God spake as they were moued by the holy Ghost.

And for our more abundant satisfaction,The Scrip­turs are the very word of God, pro­ued by te­stimonies externall and inter­nall. there are other testi­monies, that prooue the Scrip­tures to bee the very word of God, and these both external and internall.

[Page 12]The externall testimonies are such as these:

1 The diuine reuelations, with which they were graced from heauen. For God was visibly present with Moses the writer of the Law, and God testified his presence also by the cloud and smoke about the Arke, in the Ta­bernacle, and Temple: Fier from heauen deuoured the sacrifices, and God gaue answere by the Vrim and Thummim.

2 The fulfilling of the prophe­sies vttered in the Scriptures in seuerall ages.

3 The testimony of the Church in all ages, acknowledging the bookes of Scripture, as the pure word of God.

4 The finall confession of the Martyrs, who at their death did iustifie so much, and willingly died in the defence of the truths, [Page 13] contained in the Scriptures.

The conuersion of the soules 5 of men by the power of the Scriptures, and the comfort the godly finde in them in all affli­ctions.

The miraculous calling of the 6 men, as we may see in Moses and the Apostles, that wrote the Scrip­tures, &c.

The internall testimony is the witnesse of Gods spirit, who in the hearts of the godly doth a­uouch so much, and this is a te­stimony proper to the houshold of God.

Thus of the first principle.

The second Principle is, that the scriptures are perfect, which these places shew:

2. Tim. 3.17. That the man of God may bee absolute, being made perfect vnto all good workes.

Psalm. 19.7. The Law of the [Page 14] Lord is perfect, conuerting the soule: the testimony of the Lord is sure, and giueth wisdome vnto the simple.

Gal. 1.8. But though that we, or an Angell from heauen preach vnto you otherwise, then that which we haue preached vnto you, let him bee accursed.

Iohn 1.7. Prou. 30.6. Reuel. 22.18.Duet. 12.32. Therefore what­soeuer I command you, take heed you doe it: thou shalt put nothing there­to, nor take ought there-from.

Prou. 8.7.8. For my mouth shall speake the truth, and my lips abhorre wickednesse.

All the words of my mouth are righteous & there is no leaudnes, nor frowardnesse in them.

The vses.The consideration of which principles may serue vs for diuers vses; both for instruction and reproofe: for triall and for con­solation: First,1. For in­struction. wee should here be perswaded

[Page 15]To study the Scriptures with 1 all diligence, and to striue to get the plenteous knowledge of them; searching those diuine words, and exercising our selues in the morning and euening; ac­counting so much to bee added to our riches, as wee get of this excellent knowledge.

Iohn 5.39. Search the Scrip­tures: for in them you thinke to haue eternall life, and they are they, which testifie of me.

Col. 3.16. Let the word of God, or Christ dwell in you plenteously in all wisdome, teaching and admonish­ing your owne selues, &c.

Psalm. 1.2. But his delight is in the Law of the Lord, and in his law doth he meditate day and night.

Labouring by all meanes to acquaint our children, and fami­ly with them.

Deut. 6.7. And thou shalt re­hearse [Page 16] them continually vnto thy children, and shalt talke of them, when thou tariest in thy house, and as thou walkest by the way, and when thou liest downe, and when thou ri­sest vp, &c.

2 Since they are of God, and so perfect, wee should rest vpon the directions, and comforts we find in them, and establish our hearts in all things wee learne out of them; Rom. 15.4. For whatsoeuer things are written afore time, are written for our learning, that wee through patience, and comfort of the scriptures, might haue hope. They are a sure word; we may rest vp­on them, 2. Pet. 1.20. as belee­uing, that euery word of God is pure, and that God will make them good to such as trust in them, Prou. 30.5.6.

3 We should care to reade, and heare these Scriptures with al due [Page 17] preparation and attention, and high estimation, receiuing them as the word of God, and not of man: 1. Thes. 2.13. labouring to bring cleane hearts, and a meeke and teachable spirit to them, as being able to saue our soules: Iames 1.21.22. with a resolution to doe whatsoeuer God requi­reth in them.

We should loue them aboue 4 all treasures, accounting them more deare, then thousands of gold and siluer, and reckoning the sentences learned out of Scriptures, as the fairest orna­ment can decke vs: Deut. 11.18.19. Psalm. 119.72.

We should therefore make 5 them the rule of all our actions, and come continually to them to see, whether our workes bee wrought in God, and shewing the power of the word in the de­monstration [Page 18] of the apparant life of it, in commanding all our par­ticular actions, that men may see the light of the word in the light of our good workes.

Phil. 2.15. That wee may bee blamelesse and pure, and the sonnes of God, without rebuke in the midst of a naughty and crooked nation, a­mongst whom you shine as lights in the world.

Gal. 6.16. And as many as walk according to this rule, peace shall be vpon them, and mercy vpon the Is­rael of God.

Psalm. 119.105. Thy word is a lanterne vnto my feete, and a light vnto my path.

Yea we should daily try and search the secrets of our hearts by it, as that which only can doe it. Heb. 4.12. For the word of God is liuely, and mighty in operation, and sharper then any two edged [Page 19] sword, and entreth through euen vnto the diuiding asunder of the soule and the spirit, and of the ioynts and the marrow, and is a discerner of the thoughts and intents of the heart.

Wee should therefore in all 6 questions and controuersies let the Scriptures iudge, and thinke of no man, aboue what is written, Gal. 1.7. 1. Cor. 4.6. Esay 8.20.

Thus much for instruction.

Secondly,For re­proofe. these Principles re­prooue the Papists and carnall Protestants, and the godly too:

The Papists are heere repro­ued,1 Of the Papists in 4. things.

1. For making the authority of the Scriptures to depend vp­on the testimony of the Church, whereas the Church is built vpon the Scriptures, Ephes. 2.20. And are built vpon the foundation of the Apostles and Prophets; Iesus Christ [Page 20] himselfe being the chiefe corner stone.

2. For not holding it to bee sufficient without traditions, contrary to the expresse word, 2. Tim. 3.17. That the man of God may be absolute, being made perfect vnto all good works.

3. For with-holding the Scrip­tures from the common people, keeping from them the sight of their Fathers wil, contrary to the word, Iohn 5.39. Search the Scrip­tures: for in them you thinke to haue eternall life, and they are they which testifie of me.

Col. 3.16. Let the word of God dwell in you plenteously in all wise­dome, &c.

4. For iudging controuersies without them: contrary to the commandement, Esay 8.20. To the Law, and to the Testimony. If they speake not according to this word, it [Page 21] is because there is no light in them.

The carnal Protestants are here 2 reproued:

1. For their miserable neglect of the reading,Of Car­nall Prote­stants. hearing, medita­tion, and the care to yeeld obe­dience to the Scriptures: yea, for the wretched neglect of the very buying of the Bible for their vse, and the vse of their families, and for daring to liue without the preaching of the word in times of spirituall famine.

2. For their vilde audacious­nesse, that dare liue in such sins, as they heare threatned in the Scriptures, prophanely despising the warning daily giuen them, Esay 30.11.12. Ier. 23.9.10.

3. For their scorning and de­riding of such, as honour the word, and frequent the hearing of it.

Esay 57.3.4. But you witches [Page 22] children come hither, the seed of the adulterer, and of the whore: On whō haue you iested? Vpon whom haue you gaped, and thrust out your tongs? Are ye not rebellious children, and a false seed?

4. For their irreuerence, when they come to the house of God to heare, Eccles. 5.1.

3 Yea, the godly themselues ought to bee humbled by the consideration hereof:Of the godly.

  • 1. For their distractions in the hearing & reading of the Word.
  • 2. For neglecting the coun­sels and directions giuen out of the Word.
  • 3. For not resting vpon it through vnbeliefe.
  • 4. For too much aptnes to re­ceiue opinions, if they come frō men they account godly, though they haue no warrant from the word. There be traditions on the [Page 23] right hand, as well as on the left.

Thus much for reproofe.

Thirdly,For triall. wee may all try our selues, what we are by our respect of the Scriptures: If we loue and heare the word, we are of God, Ioh. 8.47. He that is of God, heareth Gods word: ye therefore heare them not, because ye are not of God. Gods people are a people, in whose hearts is Gods Law, Esay 51.7. Psalm. 37.31.

Lastly,For con­solation. it may be a singular con­solation to all such, as find the word of God to testifie with thē: it matters not what the world saies, or thinks of vs; if we can find that the word of the Lord is good cōcerning vs: our harts may be at rest, when God speakes peace by his word, and we may be sure we are in the right way, when we fol­low the directions of the word.

CHAP. IIII. Of God.

Psalm. 72.18.19.

HItherto of the principles concerning the foun­taine of knowledge: the subiect of knowledge is God, who must bee considered two waies: first, In his nature: second­ly; In his works.

Principles con­cerning God.Concerning God considered in his nature, there are foure prin­ciples:

1 That he is, that is, that there is a God.

2 That he is glorious in Nature.

3 That he is three in Persons.

4 That he is one in Essence.

1 For the first, that there is a God, is euery where apparant in [Page 25] euery leafe, yea almost in euery line of Scripture; and therefore I spare quotations, it being out of all doubt, that the Scripture saith so.

And against all seeds of A­theisme, That there is a God, is proued, first by testimo­nies in­ternall. men may keepe in their minds these other testimonies; both inward and outward.

The inward testimonies that proue there is a God, are these:

The horror of conscience, that 1 befalles men after the commit­ting of sinne, dreading a su­preame Iudge; which terrours we see are oftentimes such, as are most dreadfull, and such as no outward thing can still.

The testimony of the holy 2 Ghost infallibly satisfying the godly herein.

The reuelation of God to the 3 harts of his people, daily finding him in the vse of his ordinances, [Page 26] which presence of God they likewise misse, if they sinne pre­sumptuously.

By testi­monies ex­ternall, and so either in the world,The externall testimonies are taken from the workes of God; either more generally in the world; or more specially in the Church.

The world testifies there is a God;

1 In respect of the creation of it: this huge frame could not make it selfe, and therefore of necessi­ty there must be some being that gaue it being.

2 By the motion that is in it. For that shewes there is a su­preame mouer.

3 By the strange Iudgements that fall vpon the wicked, somtimes in the very act of sinning, and sometimes at the very instant of the wishes of wicked persons.

4 In that all nations haue at all [Page 27] times acknowledged a God.

In the Church God hath pro­ued himselfe to be:or in the Church.

  • 1 By apparitions: God hath shewed himselfe by certaine formes, or signes of his pre­sence: thus Adam, Noah, Abrahā, Isaac, Iacob, Moses, &c. saw God.
  • 2 By the miracles wrought beyond all the course of nature: as when he raised dead men; di­uided the sea; made the Sunne goe backward, &c.

Thus of the proofe of the first principle.

That God is also maruellous­ly 2 glorious in his nature, these places shew: Psal. 29. all ouer.

Exod. 33.18. Againe, he said, I beseech thee shew me thy glory.

19. And he answered, &c.

Esa. 6.2.3. And one cried to an­other, and said, Holy, holy, holy is the Lord of hosts: the whole world is [Page 28] full of his glory.

1. Tim. 6.16. Who onely hath immortality, and dwelleth in the light that none can attaine vnto, whom neuer man saw, neither can see, vnto whom bee honour, and po­wer euerlasting, Amen.

Glo­ries in the nature of God.And how can hee be but ex­ceeding glorious, when as he is,

Incorporeall, beyond the per­fection 1 of bodily things. Ioh. 4. 24. God is a spirit.

2 Eternall without any begin­ning. Psal. 90.2. Before the moun­taines were made, and before thou haddest formed the earth, and the world, euen from euerlasting to e­uerlasting thou art our God.

3 Infinitely immense, and in­comprehensible. 1. King. 8.27. Is it true indeed that God will dwell on the earth? Behold the heauens, and the heauens of heauens are not able to containe thee, how much [Page 29] more vnable is this house that I haue built.

Ier. 23.24. Doe not I fill heauen and earth, saith the Lord?

Immutable without shadow 4 of change. Iam. 1.17. Euery good giuing, and euery perfect gift is from aboue, and commeth downe from the father of lights, with whom is no variablenesse, neither shadow by turning.

Numb. 23.19. God is not as man, that hee should lie, neither as the sonne of man, that hee should re­pent: Hath he said, and shall he not doe it? and hath he spoken, and shall he not accomplish it?

Omnipotent, so as nothing is 5 impossible to him. Psalm. 115.3. But our God is in heauen, hee doth whatsoeuer he will.

Mat. 19.26. And Iesus beheld them, and said vnto them, with men this is impossible, but with God all [Page 30] things are possible.

Iob 42.2. I know that thou canst doe all things, and that there is no thought hidden from thee.

6 Omni-scient, so as hee knowes all things vniuersally, and per­fectly. Psalm. 147.5. Great is our Lord, and great is his power, his wis­dome is infinite.

Rom. 11.33. O the deepnesse of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements, and his waies past finding out?

Hebr. 4.13. Neither is there a­ny creature, which is not manifest in his sight: but all things are na­ked and open vnto his eyes, with whom we haue to doe.

7 Most holy: without sinne in himselfe, and hating sinne in o­thers. Psalm. 5.4. For thou art not a God that louest wickednesse: nei­ther shall euill dwell with thee.

[Page 31]Esa. 6.3. And one cried to ano­ther, and said, Holy, holy is the Lord of hosts.

All-sufficient and indepen­dant.8 Genes. 17.1. The Lord ap­peared to Abraham, and said vnto him: I am God all-sufficient, walke before me, and be thou vpright.

Exod. 3.14. And God answe­red Moses: I am that I am, &c.

Rom. 11.36. For of him, and through him, and for him are all things: to him be glory for euer. A­men.

Most mercifull. Exod. 34.6.7.9 So the Lord passed before his face, and cried: The Lord, the Lord, strong, mercifull, and gracious, &c.

Reseruing mercy for thousands, forgiuing iniquity, and transgressi­on, and sinne, and not making the wicked innocent.

Psalm. 136. the whole.

Lastly, Immortall: so as hee 10 [Page 32] can neuer die or cease to bee. 1. Tim. 1.17. Now vnto the King euerlasting, immortall, inuisible, vn­to God onely wise, be honour and glo­ry for euer and euer. Amen.

The vses.And all this should teach vs:

1 To adore, and feare this great and glorious God.For in­struction. Rom. 11.33.35.36. O the deepnesse of the riches both of the wisedome and know­ledge of God, &c.

2 To dilate our hearts in a spe­ciall manner in his praises: Ne­uer such a subiect of praise, as God: His praises should take vp all people, by all meanes, and at all times, while we haue any be­ing. Psalm. 72.18.19. Blessed bee the Lord God, and blessed bee his glorious name for euer, and let the whole earth be filled with his glory. Amen, Amen.

Psalm. 96. vers. 1. &c. Oh sing vnto the Lord all the earth, blesse [Page 33] his name, declare his glory from day to day; the Lord is great and greatly to be praised: giue vnto the Lord the glory due vnto his name.

Psal. 147.1. Praise ye the Lord; for praise is comely, Psalm. 148. the whole. Reuel. 5.9. &c.

With speciall admiration to 3 set our hearts and affections vp­on him, to loue him with all our soules, and all our might. Deut. 30.6, And the Lord thy God will circumcise thine heart, and the hart of thy seed, that thou maist loue the Lord thy God with all thine heart, and with all thy soule, that thou may­est liue.

Oh these beauties should make vs wonderfully in loue with God! who onely is worthy to be accounted of a good nature.

Matth. 19.17. And he said vnto him, why callest thou me good? there is none good, but one, euen God, &c.

[Page 34] 4 With all diligence to seeke all good at his hands.

5 With all thankfulnesse to ac­knowledge what good wee re­ceiue from him; yea acknow­ledging all we haue to bee from him. Iam. 1.17. Euery good giuing, and euery perfect gift is from aboue, and commeth downe from the fa­ther of lights, &c.

What are wee, that so great a God should set his heart vpon vs to shew vs mercy?

6 Seeing hee is a spirit, and so transcendently glorious, and knowes all things, we should re­solue to serue him with all pos­sible affection, putting on all the beauties of the best holinesse we can get, when we come into his presence. Ioh. 4.24. God is a spi­rit, and they that worship him must worship him in spirit and truth.

7 Let vs for euer hate sinne, and [Page 35] striue for all possible imitation of his holinesse. Psal. 36.10. Extend thy louing kindnesse to them that know thee, and thy righteousnesse vnto them that are vpright of hart.

1. Pet. 1.15.16. But as he which hath called you is holy, so be you ho­ly in all manner of conuersation.

Because it is written: Be you ho­ly, for I am holy, &c.

1. Ioh. 5.18.19. We know, that whosoeuer is borne of God sinneth not: but he that is begotten of God, keepeth himselfe, and the wicked toucheth him not, &c.

Iob 42.6. Therefore I abhorre my selfe, and repent in dust and ashes. 8

Finally, wee should striue to get and encrease in the true knowledge of our glorious God,If wee would stu­dy the glo­rious na­ture of God, we must ob­serue 6. rules. wee should study his glory; but then wee must be warned, when we go about this study, to looke [Page 36] to diuers things.

1. We must repent vs of our sinnes, for this knowledge re­quires a cleane heart.

2. Wee must bring an hum­ble and teachable mind: Psalm. 25.9. Them that bee meeke will hee guide in iudgement, and teach the humble his way.

3. Let the Word bee thy guide: looke for him in the Word: Thou must captiuate thy Reason, and aduance thy faith.

4. Thou must goe to the Sonne to reueale the Father: pray Christ to shew thee the Fa­ther: Ioh. 1.18, No man hath seene God at any time: the onely be­gotten Sonne, which is in the bosome of the Father; hee hath declared him, &c.

5. Pray for the spirit of reue­lation to forme this in thee, and [Page 37] resolue to get thy heart establi­shed in the knowledge of God, by many prayers.

6. Obserue him in his Image in his children, get affection to them, and liue much with them. 1. Ioh. 4.8.12.16, Hee that loueth not, knoweth not God; for God is loue.

No man hath seene God at any time; if wee loue one another, God dwelleth in vs, and his loue is per­fect in vs, &c.

Thus much for Instruction.

Here is also much matter of 2 humiliatiō for those vile Athei­sticall thoughts, For humi­liation. and base conceits which are in mens minds cōcer­ning God: and for the daily neg­lect of Gods presence; forget­ting him dayes without num­ber, and for daring to sinne in his sight; but especially for want of those burning desires after God, [Page 38] and that surpassing loue of his glorious nature.

3 Thirdly, here is singular Con­solation vnto all those that are as­sured they are in fauour with God.For conso­lation. Why doe not our hearts say, Wee haue none in heauen but God? and doe desire none in earth with him? Psalm. 7.3.23. seeing he is so all-sufficient, able to doe vs so much good, and our plen­tifull reward, Genes. 17.1. and knowes our wayes, Psal. 1.6. and entertaines his people with so much grace, Psalm. 36.7.8. and the rather because he will neuer change, and loue thee with an eternall loue. Iam. 1.17. 2. Tim. 2.13. Numb. 23.19.

This should be the life of our liues, it is very eternall life to know him to be ours in Christ. Ioh. 17.3. Ierem. 9.24.

Thus of the second principle.

[Page 39]The third Principle is, that there be thre persons in the Tri­nity, which may be proued two waies:

That there is more then one 1 person:Proofes for the Tri­nity. Gen. 1.26. Furthermore God said, Let vs make man in our owne Image, according to our like­nesse, &c.

That there are three in num­ber.2 Mat. 3.16.17. And loe the hea­uens were opened vnto him, and Iohn saw the spirit of God descen­ding like a Doue, and lighting vpon him.

And loe a voice came from hea­uen, saying; This is my beloued Son, in whom I am well pleased, &c.

Matth. 28.19. Goe therefore and teach all nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghost.

2. Cor. 13.13. The grace of our Lord Iesus Christ, and the loue of [Page 40] God, and the communion of the holy Ghost be with you all. Amen.

Ioh. 14.16.17.28. And I will pray the Father, and hee shall giue you another Comforter, that he may abide with you for euer, &c.

Ioh. 15.26. But when the Com­forter shall come, whom I will send vnto you from the Father, &c.

1. Ioh. 5.7. For there are three which beare record in heauen; the Father, the Word, and the holy Ghost: and these three are one, &c.

These three were called in the old Testament, the Lord, the An­gell of the Lord, and the Spirit of God: and in the new, the Fa­ther, the Sonne, and the holy Ghost.Vses of the doctrine of the Trinity.

The vse should be:

1 To teach vs to conceiue of God with all possible adoration of his glorious condition, who hath in the manner of his nature [Page 41] what is beyond the reach of men or Angels: thou must beleeue, that this is so, though reason cannot tell [...]hee, how it is; let it suffice thee to know, that it is. Thou shalt know more how it is, both when they knowledge is more growne on earth, and when thou commest to thy per­fect age in heauen.

When thou commest to wor­ship 2 God, make conscience of it, that thou rob not any of the per­sons of their glory: But know, that there are three persons, not one person onely.

Learne thou in thy course of 3 life from the word, and works of God, to giue to each person his glory, as it is written of him, or done by him.

This may be an vnspeakeable 4 comfort to thee, if thou consider what the blessed Trinity is to [Page 42] thee: thy holinesse and happines was conceiued, decreed, framed, purchased, renewed, and shall be for euer testified by [...]ree in hea­uen, 1. Iohn 5.7. For there are three which beare record, &c. Gen. 1.26. as before.

Thus of the third principle.

4 That there is but one God, is proued in these places,That there is but one God pro­ued. Deu. 6.4. Heare, O Israel, the Lord our God is Lord only, &c.

Esay 44.6.8. Thus saith the Lord, the King of Israel, and his Re­deemer, the Lord of Hosts: I am the first, and I am the last, and without me is there no God. You are my wit­nesses whether there be a God beside me, &c.

Mark. 12.29. Heare Israel, the Lord our God is the only Lord, &c. Ephes. 4.5.6. 1. Cor. 8.4. We know that an idoll is nothing in the world, and that there is none other God, but one, &c.

[Page 43]The vses are these:The vses.

Adore him, whom al creatures 1 are bound to serue and acknow­ledge, who hath no partners in his supreame Soueraignty.

Psal. 86.9.10. All nations, whom thou hast made shall come and wor­ship before thee O Lord, and shall glorifie thy name:

For thou art great, and dost won­drous things, thou art God alone, &c.

Loue him alone, or aboue all:2 He knoweth them that loue him, and shew it by seruing him only, Deut. 6.4.5. The Lord our God is Lord onely:

And thou shalt loue the Lord thy God with all thine heart, and with al thy soule, and with al thy might, &c. Mark. 12.29.30. as before.

It should repent vs, that euer 3 wee relied vpon any other but him, learning hereafter for euer to relie vpon him in our despera­test [Page 44] extremities, as these places shew, Deut. 32.37.38.39. Isay 37.16. 1. Sam▪ 2.2.3.

4 We should therefore keepe the vnity of the spirit in the bond of peace, as is vrged, Ephes. 4.3.6. &c.

5 We should therefore vse but one Mediator to him, 1. Tim. 2.5. For there is one God, and one Me­diatour betweene God and Man: Which is the Man Christ Iesus, &c.

6 Lastly, how happy are his peo­ple? they are most sure to pro­sper and grow, as from the consi­deration of this principle is shewed, Isai. 44.6.7.8. with cohe­rence.

Hetherto of the nature of God; the workes of God follow: His workes are either of Creation or Prouidence.

CHAP. V. Of the Creation.

Reuel. 4.11.

Thou art worthy, O Lord, to re­ceiue glory, and honour, and power: for thou hast created all things, and for thy wils sake they are, and haue been created.

THere are fiue princi­ples concerning the Creation: Princi­ples concer­ning the Creation.

That the World had 1 a beginning, & was not eternall, Gen. 1.1. In the be­ginning God created the heauen, and the earth, &c. Prou. 8.24. &c. When there were no depths was I be­gotten; when there were no foun­taines abounding with water, &c.

Ephes. 1.4. As hee hath chosen [Page 48] [...] [Page 49] [...] [Page 46] vs in him before the foundation of the world, &c.

2 That this world and al things therein was made by God, Acts 17.24. God that made the world, and all things that are therein, &c.

Iohn 1.3. All things were made by it, and without it was made no­thing, that was made.

Gens. 1.1. Psalm. 33.6. By the word of the Lord were the heauens made, and all the host of them by the breath of his mouth.

Isaiah 40.28. Knowest thou not, or hast thou not heard, that the euer­lasting God, the Lord hath created the ends of the earth? &c.

Colos. 1.16. For by him were all things created, which are in hea­uen, and which are in earth: things visible, and inuisible, &c.

3 That all was made of nothing.

Rom. 4.17. Before God, whom he beleeued: who quickneth the dead, [Page 47] and calleth those things which bee not, as though they were.

Heb. 11.3. Through faith wee vnderstand, that the world was or­dained by the word of God, so that the things which we see, are not made of things which did appeare.

That God made all things by 4 his word onely: He spake, and it was created: He said, let it bee, and it was so, Genes. 1. Heb. 11.3. Psal. 33.6.9. all recited before.

That all things in their Creation 5 were made good, Gen. 1.31. and 2.1. And God saw all that hee had made, and loe it was very good, &c.

The vse may be:Vses.

For Information: The glorie 1 of the Lord shall endure for euer:For infor­mation. He shall reioyce in his workes, Psalm. 104.31.

For Instruction, and so the 2 Scripture teacheth vs by the creation:Vses for instruction.

[Page 48]1. To feare him, and stand in awe of him, euen all the inhabi­tants of the earth, who are the work of his hands, Psal. 33.6.7.8.

2. To study the knowledge of these workes of his; to remember them, contemplate of them, and praise his workmanship, and ad­mire his glory, that doth great things, and vnsearchable, yea mar­uelous things without number, &c, Iob 9.10.11. shall we not sing vnto the Lord all our life, and praise our God while we liue, &c, Psal. 104 33. seeing The heauens declare the glory of God, and the firmament sheweth the worke of his hands, Psal. 19.1. and the inuisible things of him, that is, his eternall power and God-head are seene by the creation of the World, being considered in his workes, &c, Rom. 1.20. Let vs re­member, that God gaue a Sab­bath, of purpose to remember [Page 49] the glory of God in the creation.

3. To obserue the distinct glo­ry of euery person, admire that Sonne, by whom God made the worlds, Heb. 1.3. Col. 1.16. and that Spirit, that sitting vpon that Chaos, first hatched it, Genes. 1.2.

4. To acknowledge Gods so­ueraigntie, let him take whom he will away, who can say, what doest thou, Iob 9.13. God will not withdraw his anger, and the most mighty helpes stoope vnder him.

5. Vpon all occasions, and in all distresses to seeke vnto him for helpe, assistance and succour: Psalm. 124.8. Psalm. 134.3. yea beleeuing in him, though we see no hope in respect of outward meanes, Rom 4.17. Heb. 11.3. Isaiah 37.16.

And as this is true of afflicti­on, and outward distresses; so is it true of all spirituall distresses [Page 50] about the meanes or matter of holinesse: for God himselfe vseth the word (create) in both, to shew vs, that it is lawfull for that rea­son to rest vpon him, Isaiah 57.19, I create the fruit of the lips to be peace, &c. Psalm. 51.10. Create in me a cleane heart, &c. so it is applied to good works, Ephes. 1.10. and to our protection in ge­nerall, Esay 4.4. and 5. To shew, that if it were as difficult, as to make heauen and earth at the first, yet God will doe it.

6. To teach vs compassion to the creatures, we should loue the worke of his hands, and not bee cruell to them, or voide of pitie.

Vses for reproofe.These principles also may serue for reproofe of wicked men:

1 For not fearing God, and not trembling before him, as Ierem. 5.22.23. Feare ye not me, saith the [Page 51] Lord? will ye not be afraid at my presence, which haue placed the sand for the bounds of the sea, by the spi­rituall decree▪ a perpetuall, that it cannot passe it, &c.

For not regarding his works,2 Isaiah 1.12. And the harpe, and vi­ol, and timbrel, and pipe, and wine are in their feasts: but they regard not the worke of the Lord, neither consider the worke of his hands.

For hardning themselues in 3 their sinnes, notwithstanding Gods threatnings, Iob 4.13. with vers. 15.16.21.

And lastly, for consolation to all, that put their trust in him, Psal. 116.5.6.

He can dispose of all, since the earth is the Lords, and all that is therein. Oh, what is man? that God should bee mindefull of him, and giue him such pre-emi­nence ouer the workes of his [Page 52] hands, Psalme 8.4.5.6.7.8. Pro­uerbs 8.31.

Thus of the Creation.

CHAP. VI. Of Gods Prouidence.

Rom. 11.36.

For of him, and through him, and for him, are all things. To him be glory for euer. Amen.

Princi­ples con­cerning Gods pro­uidence. THe principles concer­ning Gods prouidence are;

That God still 1 knowes, and takes continual no­tice of all things:

Prou. 15.3. The eies of the Lord in euery place behold the euill, and the good.

Zach. 4.10. These seuen are the [Page 53] eies of the Lord, which goe through the whole world.

Heb. 4.13. Neither is there any creature, which is not manifest in his sight, but all things are naked and open vnto his eyes, with whom we haue to doe.

Psal. 113.6. Who abaseth him­selfe to behold things in the heauen, and in the earth.

That God vpholds, and go­uerns,2 & disposeth of the world, so as al things continue through him:

Psal. 119.91. They continue e­uen to this day by thine ordinances: for all are thy seruants.

Iohn 5.17. But Iesus answered them: My Father worketh hitherto, and I worke.

Acts 17.25.28. He giueth to all life, and breath, and all things: For in him we liue, and moue, and haue our being.

[Page 54]Psal. 104.14.21.27.28.30. Hee causeth grasse to grow for the cattle, and hearb for the vse of man, that he may bring forth bread out of the earth.

The Lions rore after their prey, and seeke their meate at God.

All these waite vpon thee, that thou maist giue them food in due season:

Thou giuest it to them, and they gather it; thou openest thy hand, and they are filled with good things.

Againe, if thou send forth thy spi­rit, they are created, and thou renew­est the face of the earth.

3 That this prouidence of God reacheth to all things; euen the smallest things are gouerned, & vpheld by God.

Rom. 11.36. For of him, and through him, and for him, are all things: To him be glory for euer. Amen.

[Page 55]Matth. 10.29.30. Are not two Sparrowes sold for a farthing, and one of them shall not fall on the ground without your Father:

Yea, and all the haires of your head are numbred.

Psal. 147.8.9.16.17.18. Which couereth the heauen with clouds, and prepareth raine for the earth, and maketh the grasse to grow vpon the mountaines.

Which giueth to beasts their food, and to the young rauens that crie.

He giueth snow like wooll, and scattereth the hoare frost like ashes.

He casteth forth his ice like mor­sels, who can abide the cold thereof?

He sendeth his word, and melteth them: he causeth his wind to blow, and the waters flow.

That of al creatures, God hath 4 most care and respect of man.

Prou 8.31. And tooke my solace in the compasse of his earth, and my [Page 56] delight is with the children of men.

Psal. 8.3.4. What is man, say I, that thou art mindfull of him? and the sonne of man, that thou visitest him?

1. Cor. 9.9.10. For it is written in the Law of Moses, Thou shalt not mussel the mouth of the oxe, that treadeth out the corne; doth God take care for oxen?

Either saith he it not altogether for our sakes? for our sakes no doubt it is written, that he which eareth, should eare in hope; and that he that thresheth in hope, should be partaker of his hope.

5 That the good or euill which befalles man, is not without Gods prouidence.

Amos 3.6. Or shall a trumpet be blowne in a Citie, and the people be not afraid? or shall there be euill in a City, and the Lord hath not done it?

[Page 57]That he doth whatsoeuer plea­seth 6 him in heauen and in earth, Psal. 115.3. But our God is in hea­uen, he doth whatsoeuer he will.

Ionah 1.14. For thou (O Lord) hast done as it pleased thee.

Eccles. 3.14. I know, that what­soeuer God shall doe, it shall bee for euer: to it can no man adde, and from it can none diminish: For God hath done it, that they should feare before him.

That Gods dominion is euer­lasting,7 Psalm. 146.10. The Lord shall raigne for euer, O Sion, thy God endureth from generation to generation: praise ye the Lord.

The vses are:The vses.

For information: this is a glo­rious 1 subiect to meditate of,For in­formation. and if wee search into it distinctly, there are many things admira­ble in Gods gouernment;Things admirable in Gods prouidence. as,

1 First, ye vicegerency of Christ [Page 58] his Son, Heb. 1.3. Who being the brightnes of the glory, & the engra­ued form of his persō, & bearing vp al things by his mighty word, &c.

2 Secondly, the splendor of the meanes he vseth, euen Kings on earth are his seruants, Pro. 21.1. The Kings heart is in the hand of the Lord, as the riuers of waters: he turneth it whithersoeuer it pleaseth him: yea Angels in heauen, Oh the admirable glory of the go­uernmēt of angels in the world! as is shadowed out in Ezech. 1.4. to 15.

3 The variety of meanes he hath, and can raise; euen all the armies in heauen and earth.

4 His working somtimes with­out meanes, Genes. 2.

5 His working against means sometimes, Psalm. 105.12. to 16. The Sunne must stand still: Fier must not burne: the Sea must [Page 59] not drowne, &c.

6 The extent of his gouern­ment; what a worke to order all things?

7 The preseruation of all the sorts of things euen by the word of God: By succession perpetu­ating his creation; and suppor­ting all things, prouiding daily for them.

8 The destruction he makes amongst the creatures, Psa. 104.29. By deluge, fier, sword, pesti­lence, tumbling downe Monar­chies, &c, Psal. 68.1.

9 The ordering of the disor­ders of the world, turning sinne to good, as an Apothecary doth poyson; and directing euill in­struments, wicked men, to pu­nish the wicked, or to correct the godly. To see how God lookes one way, and they ano­ther. Nabuchadnezzar intends [Page 60] to satisfie his owne pride, re­uenge, ambition, couetousnesse: yet God guides it to another vse, euen to correct his people, which hee sheweth by burning his rod, Esa. 10.5.6. Esa. 14.5.6. and 29. and God directs the e­uill actions of the wicked to a good end: so of the Iewes in kil­ling Christ, &c.

10 But especially his admirable disposing of all things, notwith­standing the infinite multitude of all things in the world, which is shadowed in the wheeles, E­zech. 1.15. &c.

11 All this to be done without labour, or vexation: say therfore, as Psalm. 104.1.24. My soule praise thou the Lord: O Lord my God, thou art exceeding great, thou art clothed with glory and honour.

O Lord how manifold are thy workes! in wisedome hast thou made [Page 61] them all: the earth is full of thy ri­ches.

Psalm. 106.2. Who can expresse the noble acts of the Lord, or shew forth all his praise?

47. Saue vs, O Lord our God, and gather vs from among the hea­then, that wee may praise thy holy name, and glory in thy praise, &c.

Psal. 107.8. Let them therefore confesse before the Lord his louing kindnesse, and his wonderfull works before the sonnes of men.

22. And let them offer sacrifice of praise, and declare his works with reioycing.

Psalm. 113.2.3.4.5. all the Psalme.

The second vse is for reproofe 2 and confutation:Vses for reproofe.

  • 1 Of such Atheists, as say God doth not see, or not regard, Psal. 94.7. &c. Yet they say the Lord shall not see; neither will the God of [Page 62] Iacob regard it.
  • 2 Of such, as acknowledge chance or fortune.
  • 3 Of the discontentment, that is in man with their condition: Dauid calles himselfe a beast for this, Psal. 73.22. So foolish was I, and ignorant: I was a beast before thee: an excellent Psalme cleane through.
  • 4 Of the security of wicked mē: If God gouerne, woe to them. Psalm. 139.7.8, Whither shall they goe from thy spirit? or whither shal they flie from thy presence?

If they ascend into heauen, thou art there; if they lie downe in hell, thou art there.

Iob 9.4.5. Hee is wise in heart, and mighty in strength, who hath been fierce against him, and hath prospered?

Hee remoueth the mountaines, and they feele not, when hee ouer­throweth [Page 63] them in his wrath.

Psalm. 107.42, The righteous shall see it and reioyce; and all ini­quity shall stop her mouth.

Psal. 146.9, The Lord keepeth the strangers, hee relieueth the fa­therlesse and widow: but hee ouer­throweth the way of the wicked.

Thirdly, the doctrine of Gods 3 prouidence should teach vs di­uers duties.Vses for instruction.

1 Take not thought what thou shalt eate, &c. thou art at Gods finding, Matth. 6.31, Therefore take no thought, saying, what shall we drinke? or wherewith shall wee bee clothed? &c. cast thy care vpon God: for he careth for thee.

1. Pet. 5.7, Cast all your care vp­on him, for he careth for you.

Psal. 55.22, Cast thy burthen vp­on the Lord, and hee shall nourish thee: he will not suffer the righteous to fall for euer.

[Page 64]Say with Abraham, God will prouide, Heb. 13.5. Let your con­uersation be without couetousnesse, and bee content with those things that ye haue; for he hath said, hee will not faile thee, neither forsake thee, &c.

2 Be patient in aduersity, and shew it:

1. By restraining griefe and sorrow in thy selfe, Psalm. 39.9. I should haue been dumb, and not haue opened my mouth, because thou didst it.

1. Sam. 3.18. So Samuel told him euery whit, and hid nothing from him: Then he said, It is the Lord, let him doe what seemeth him good.

Prou. 3.11.12. My sonne re­fuse not the chastening of the Lord, neither be grieued with his correctiō.

Affliction comes not out of the dust.

2 By not vsing ill meanes.

[Page 65]By not fearing the rage of any creature, Luk. 12.4.5.6.7. &c. And I say vnto you my friends be not afraid of them that kill the bo­dy, and after that are not able to doe any more, &c.

Matth. 10.28.29.30. Are not two sparrowes sold for a farthing? and one of them shall not fall on the ground without your father, &c.

1. Pet. 4.19. Wherefore let them that suffer according to the will of God, commit their soules to him in well doing, as vnto a faithfull Crea­tor.

4. By seeking to God, though we see no meanes, for hee hath a thousand wayes we know not of.

Seeke all good things at his 3 hands, hee hath the disposing of all.

Acknowledge all good things 4 from him, as Psalm. 147, all ouer. Serue him in all meanes, and sa­crifice [Page 66] not to thine owne nets, Habak. 1.16. Therefore they sacri­fice vnto their net, and burne incense vnto their yarne, because by them their portion is fat, and their meate plenteous.

5 Trust not in thine owne pro­iects, nor in the meanes, Ier. 10.23. O Lord I know that the way of man is not in himselfe, neither is it in man to walke and to direct his steps.

Deut. 8.3. Therefore hee hum­bled thee, and made thee hungry, and fed thee with man, which thou knewest not, neither did thy fathers know it, that hee might teach thee, that man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord doth a man liue.

Psalm. 127.1.2. Except the Lord build the house, they labour in vaine that build it; except the Lord [Page 67] keepe the City, the keeper watcheth in vaine.

It is in vaine for you to rise early, and to lie downe late, and eate the bread of sorrow; but hee will surely giue rest to his beloued.

But commit thy way to God, and trust vpon him, Psalm. 37.4. And delight thy selfe in the Lord, and he shall giue thee thy hearts de­sire.

Pray God to direct the works of thine hands, Psalm. 90.17. And let the beauty of the Lord our God be vpon vs, and direct thou the workes of our hands vpon vs, euen direct the worke of our hands.

If God gouerne, do good and 6 be alwaies assured, as Psal▪ 58.11. And men shall say, verily there is fruit for the righteous; doubtlesse there is a God that iudgeth in the earth.

Obserue Gods workes, keepe a 7 [Page 68] Catalogue of experiments, Psalm. 107.43. Who is wise, that hee may obserue these things? for they shall vnderstand the louing kindnesse of the Lord.

And make knowne his deeds, talke of his wondrous workes: Remēber the maruellous workes he hath done, Psal. 106.1.2-5. Praise ye the Lord, because he is good, for his mercy endureth for euer: who cā expresse the noble acts of the Lord or shew forth all his praise? &c.

8 Shall wee not for euer bee afraid of him, that so migh­tily and daily gouerneth? &c. Eccles. 3.11.14. Hee hath made euery thing beautifull in his time: also hee hath set the world in their heart, yet cannot man finde out the worke, that God hath wrought from the beginning euen to the end.

I know, that whatsoeuer God shall doe, it shall be for euer: To it can no [Page 69] man adde, and from it can no man diminish: For God hath done it, that they should feare before him, &c.

The fourth vse is for consola­tion 4 to the godly,Vse for con­solation. our bones and haires are numbred, Psal. 34.20. He keepeth all his bones, not one of them is broken.

Luk. 12.6.7. Yea all the haires of your head are numbred, feare not therefore, you are of more value then sparrowes, &c.

He knowes our way, Psal. 1.6. For the Lord knoweth the way of the righteous.

Our teares are in his bottle, Psalm. 56.8. Thou hast counted my wandrings: put my teares into thy bottle, are they not in thy Register?

He will not leaue vs nor for­sake vs, Heb. 13.5. Let your con­uersation bee without couetousnesse, and bee content with those things [Page 70] that you haue: For hee hath said, I will not leaue thee nor forsake thee.

No good things will he with­hold, Psalm. 84.11. For the Lord God is the Sun and shield vnto vs: the Lord will giue grace and glory, and no good thing will he withhold from them that walke vprightly.

Esa. 48.15.16. Can a woman forget her child, and not haue com­passion on the sonne of her wombe? though they should forget, yet will I not forget thee.

Behold I haue grauen thee vpon the palme of mine hands; thy walles are euer in my sight.

Hee that beleeueth shall not be ashamed.

Thus of the prouidence of God in generall: as it concernes man in speciall, it lookes first vpon the estate of Innocency.

CHAP. VII. Of Mans first estate, viz. of Innocency.

Eccles. 7.31.

Onely loe, this haue I found, that God hath made man righteous: but they haue sought many inuentions.

THere are two princi­ples concerning mans first estate.

God made man at 1 the first after his owne image: Gen. 1.26. Furthermore God said, Let vs make man in our owne image according to our likenesse, and let them rule ouer the fish of the sea, &c.

1. Cor. 11.7. For a man ought not to couer his head, for as much as he is the image of God, &c.

[Page 72]Colos. 3.10. And haue put on the new man, which is renewed in knowledge after the image of him that created him.

2 Secondly, this image of God chiefly consisted in knowledge, holinesse, and righteousnesse, Ec­cles. 7.29; Onely loe, this haue I found, that God hath made man righteous: but they haue sought ma­ny inuentions.

Ephes. 4.24. And put on the new man, which after God is created in righteousnesse, and true holinesse.

Note, that I say, chiefly (as that which is a principle): for else man was created after the image of God:

1 First, in respect of his sub­stance; and so man is the image,Man was after the Image of God three waies. either of the,

  • 1. Being of God: or
  • 2. Of the manner of his being.
    • 1. Of his being, as he hath [Page 73] in him a spirit, a nature:
      • 1. Spirituall incorpo­reall.
      • 2. Immortall.
      • 3. Inuisible.
      • 4. Intelligible.
    • 2. Of the manner of his being: for as in man is one soule, and yet diuers faculties, as cogitation, memory, will, &c. so is there in God one es­sence, and three persons.

Secondly, in respect of his e­minency,2 excellency, and domi­nion aboue, and ouer all other creatures, resembling thus the Lordship of God the Lord of all, Genes. 1.26. Furthermore God said, Let vs make mā in our Image, according to our likenesse, and let them rule ouer the fish of the sea, and ouer the foule of the heauen, and ouer the beasts, and ouer al the earth, and ouer euery thing that creepeth [Page 74] and moueth on the earth.

Psal. 8.6.7.8. Thou hast made him to haue dominion in the works of thine hands: thou hast put all things vnder his feete, &c. For if the man be Gods image for the Soueraigntie, he hath in the fa­mily, as 1. Cor. 11.7. and the Ma­iestrate for his superiority in the Common-wealth, Psal. 82. much more man in generall for domi­nion ouer all.

3 Thirdly, in respect of gifts, and so three waies:

  • 1. In respect of knowledge: for in the mind of man, there is hid, a-resemblance of Gods wis­dome to know God, his will, and workes with the natures and properties of them.
  • 2. In respect of originall Iu­stice, which stood in the recti­tude of his nature, the spirit sub­iect to God, the soule to the spi­rit, [Page 75] the body to the soule with­out any sinne.
  • 3. In respect of freedome of will.

There are foure sorts of free-willes:

  • 1. Onely to good; so in good Angels, and the bles­sed.
  • 2. Onely to euill; so in di­uels and the wicked.
  • 3. Partly to euill, and part­ly to good; so in the regene­rate on earth.
  • 4. So to good, as it might be to euill; so in Adam, &c.

The power of his freedome was such, as he could doe all things conuenient to his estate; whether,

Workes of nature, as eate,1 sleepe, walke, rise, &c.

Workes of policie; as go­uerne 2 his family, obserue peace, &c.

[Page 76]Or, Workes religious:

  • 1. Internall; to loue, feare, and trust in God.
  • 2. Externall; to teach, pray, sacrifice, &c.

The vses follow.

The vses.Wee should informe our 1 selues of Gods maruelous loue to man in his Creation, which appeares not onely in the time he made him last,The speciall fauour of God to man in his Crea­tion. when hee had prouided all things made for him:

But in the place in Paradice,

And in the manner—

Both of making his body. He did not say, let it bee; but as it were, framed all with his owne hands; the man of the dust, the woman of the rib:

And of inspiring his soule, he breathed the breath of liues into him,

Genes. 2.7. The Lord God made [Page 77] the mā also of the dust of the ground, and breathed in his face breath of life, and the man was a liuing soule.

He begat his soule as it were a diuine sparke or particle of God; therefore called the Fa­ther of spirits, Heb. 12.9. Zach. 12 1. Acts 17.28.

And in both he saith, let vs make; calling all the Trinitie to the care and workmanship.

But especially that hee should as it were, be made like vnto God himselfe; and therefore let vs sing, as Psal. 8.3, What is man that thou thus mindest him, &c.

Of true blessednesse, wherein 2 it consists, viz. not in idlenes, ri­ches, lust, pleasure, sports, &c. for none of all this was in paradice, yet Adam happy perfectly, &c.

The second vse is for instructi­on,2 and so it should teach vs di­uers duties:

[Page 78] Duties.1. Vnto God;To God. and so first we should with all thankfulnesse af­fectionately acknowledge his loue to man.

2. It should instruct man ear­nestly to study and endeuour,

  • To know God,
  • To feare,
  • To resemble him.
  • To praise his workmanship.

For these were the ends of mans creation, no other crea­tures could reach it; therefore God made man reasonable. We doe not answere the end of our creation, if we make not God in some sort visible by our holines, and praise his workes, &c.

2 The second duty is to our selues,To our selues. and so it should teach vs:

1. First, to care for the preci­ous and immortall soule, yt God hath breathed into vs aboue all, as Matth. 16.26. For what shall it [Page 79] profit a man, though he should win the whole world, if he lose his owne soule? or what shall a man giue for the recompence of his soule? What should wee dote on temporall things, when our soules are crea­ted to the possession of eternall blessednesse?

2. To bee patient, and trust vpon God in distresse, Psal. 22.11. Be not farre from me, because trouble is neere; for there is none to helpe me, &c.

Psal. 139.14. I will praise thee, for I am fearefully and wondrously made: maruelous are thy workes, and my soule knoweth it well.

3. To lament our fall.

4. To study our recouery, and we see hence what to seeke, viz. knowledge and goodnesse.

5. To long for the time men­tioned, Psal. 17.15. When we shall be satisfied with his Image.

[Page 80] 3 The third duty is towards men:To other men.

1. First, wrong not man: for he is Gods image, Genes. 9.6. Who so sheadeth mans blood, by man shall his blood be shed: for in the image of God hath he made man.

2. Loue one another, especi­ally where this Image is repai­red: for we were created to this end, that we should delight one in another.

3 The third vse is for reproofe, confutation, and humiliation.

1. For our insensiblenesse, for­getfulnesse, and vncapablenesse of these considerations, especial­ly for our want of lamentation for the ruines in our nature.

2. For our horrible neglect of knowledge and goodnesse, without which man is more like a beast; yea, in respect of sinne like a Diuell.

[Page 81]3. Of the Papists about pi­ctures 3 of God: most dishonou­rably they would mend Gods draught by dumb pictures; yet God hath heere giuen vs a pi­cture, his Image.

CHAP. VIII. Of the fall of Man.

Eccles. 7.29.

Onely loe, this haue I found, that God hath made man righteous: but they haue sought many inuentions.

THe misery of man in his estate of corrup­tion must be consi­dered two waies:

In the cause of it.1

In the parts of it.2

The cause of it was the fall of our first parents, concerning [Page 82] which are these principles:

1 That our parents Adam and Eue fel,Princi­ples concer­ning the fall of man. and lost speedily the hap­pinesse, in which they were cre­ated, as appeares, Genes. 3.7. &c. and thus they did loose

  • God;
  • Paradise:
  • Gods Image.

And that they lost it speedily appeares, in that the diuell is cal­led a murtherer from the begin­ning, and the fall is presently re­lated after the story of his inno­cency in the creation.

2 That this losse befell them on­ly for their owne grieuous sinne, Gen. 3. Rom. 5.12. Wherefore as by one man sinne entred into the world, and death by sinne: and so death went ouer all men, for as much as all men haue sinned.

Eccles. 7.29. as before.

3 That by their sinne we are all [Page 83] defiled, and depriued of the glo­ry of God, Rom. 5.12. as before. 18.19. Likewise then as by the of­fence of one, the fault came on all men to condemnation; so by the righ­teousnesse of one, the benefit aboun­ded toward all men to the iustificati­on of life.

For as by one mans disobedience many were made sinners: so by the obedience of one shall many also bee made righteous.

The vses follow.

The vses of these wofull prin­ciples may be first for informati­on, and so we should study to sa­tisfie, and settle our hearts more at large concerning two things.

The one is the grieuousnes of 1 the first offence.

The other is the Iustice of God 2 in deriuing the losse to vs.

For the first, there bee many things may assure vs, that the sin [Page 84] of our first parents was a most grieuous sinne: for it admitteth fearefull aggrauations; as,

  • Things to shew the greatnesse of Adams sinne.
    1. That they durst venture all their happines about so small an aduantage to them. If we think, it was a smal offence to eat an ap­ple; think with all, it was a despe­rat wickednes to venture eternal life for the possession of an apple.
  • 2. This was Gods first com­mandement that he gaue them, and to neglect God so soone in a thing, wherin they might so ea­sily haue obeyed, must needs ap­peare to be desperat wickednes.
  • 3. This sinne was committed, when they had no inward con­cupiscence to tempt them, nor that pronenesse of nature, that is in man now to sinne.
  • 4. They offended, when God had abundantly prouided for them; they wanted nothing that [Page 85] was good for them.
  • 5. They herein violated the whole Law, because they broke the agreemēts which were made betweene God and them: accor­ding to that of Iames 2.10, For whosoeuer shall keepe the whole Law, and yet faileth in one point, he is guilty of all.
  • 6. Because it was a sacramen­tall fruit: to cast bread to dogs is no great offence; but to cast con­secrated bread to dogs is a grie­uous sinne.
  • 7. This sinne was accompani­ed with diuers monstrous sinnes; first, horrible doubting of Gods truth: secondly, compacting with Gods vtter enemy, and so making Apostacy from God to the Diuell: thirdly, consent to the blasphemies of the diuell, when he spake enuiously, and scoffing­ly at God: fourthly, affectation [Page 86] of diuinity: fifthly, a wretchlesse disregard of what should be­come of his posteritie, through his ventrous course: with many other sinnes.

2 For the second, God was iust in deriuing this losse to their po­steritie: for Adam was the com­mon roote of all mankind, and we were in his loines, as Leui was in Abrahams, when hee paied tithes; and are not traitors puni­shed in their children? the Act of a burgesse in the Parliament is the Act of the country.

Obiect.But yet at least godly men should not beget vngodly chil­dren.

Answ.They beget children, as men, not as godly men; I meane, they deriue such a nature as they haue, which is corrupt after cal­ling: though they bee iustified perfectly, yet they are sanctified [Page 87] but in part: The father that was circumcised, did beget a child that was vncircumcised; and take the cleanest corne in the world, and sow it, and it brings forth chaffe in the eare with the corne.

Thus much for informati­on.

The doctrine of the fall may serue also for instruction; and so both in

  • generall.
  • particu­lar.

In generall it should teach vs foure things:

First, to take heed of the foun­taines 1 of all Apostacie. There were three things occasio­ned mightily the fall of our first parents:

The first was a rebellious de­sire to bee,Occasi­ons of Apo­stasie. what God would not haue vs to be.

[Page 88]The second vnthankfulnesse: all the pleasures of Paradise will not please them, if they bee cros­sed in some one thing, though neuer so little.

The liberty they tooke to adde or detract frō Gods word: they added the word touch, and they detracted, when they said, lest ye die: and these three sinnes are, and euer will be, causes of A­postacie; if they bee not preuen­ted.

2 Secondly, let vs here bee war­ned, while wee liue to keepe out of the company of such as fall a­way from the truth, as the diuell did: for all Apostates are like the diuell; they will not be quiet, till they make others fall away with them.

3 Thirdly, we should hence for euer be warned to looke to our selues, and make conscience e­uen [Page 89] of lesser sinnes: we see heere what the eating of an apple did, which the most men would faine thinke was but a small matter; and the rather, because mon­strous sinnes may be committed about a smal offence in it selfe. Thinke of the man that gathe­red stickes on the Sabbath day, and of the case of Ananias and Sapphira.

We must get on our armour,4 and make all the prouision wee can against the Diuell. Wee see here how he thirsts after the ru­ine of man; and if hee preuailed so ouer Adam, how much more easily may he preuaile ouer vs? and if hee could deceiue by the meanes of a serpent there; how much more now, when he spea­keth to vs by men like our selues? yea then we saw a proofe of it, For how quickly was Adam en­ticed, [Page 90] when the diuell spake to him in the mouth of Eue his wife.

And we may here obserue the Diuels method in tempting, and the degrees of tentation: For there was

  • Degrees of the di­uels ten­tation.
    1. First, the suggestion it self.
  • 2. The obscuring of the thoughts about the eminency of God, and the excellency of the image receiued of him.
  • 3. An impression of forget­fulnesse in the memory, not di­stinctly remembring what was before done, or commanded of God.
  • 4. The tickling of ambition, affecting to be more then they were.
  • 5. Trust giuen to the flatte­ries and baites of the diuell, and a contracted familiarity with him, with inclination of the will [Page 91] and affection to the prohibited fruit.

Thus much in generall.

In particular, foure sorts must be warned:

  • 1. First, women should heere bee much humbled, and for euer be mistrustfull of their Counsels, and carriage: for Satan knowes how to make vse of them still.
  • 2. Secondly, men must take heed of the whisperings, and en­ticing aduice of women.
  • 3. Thirdly, the weake must carefully looke to themselues, that Satan imploy not them as instruments of tentations; and they should learne not to bee so violent in things they are not fully grounded in.
  • 4. The strong must take heed lest they fall: If Adam fell in Pa­radise, they are in more danger now in the world; neither may [Page 92] they trust in their owne gifts, but learne to place all their trust in God.
  • 5. As any are more godly, so they must know they shall bee more assaulted.

Thus for instruction.

This doctrine of the fall hath matter in it of extreame humi­liation, in that eternall shame lies vpon our nature by this vile offence, both in respect of the ex­tremity of our losse, and the fear­full displeasure of God.

Lastly, it may comfort the godly to thinke of their estate by Christ, hauing receiued the assu­rance of a better condition, then euer they could haue had in A­dam; and the rather, because they are now confirmed as the Angels of heauen, that they can neuer fall from the happinesse they haue in Christ.

CHAP. IX. Of Sinne.

Rom. 5.12.

Wherefore, as by one man sinne entred into the world, and death by sinne; and so death went ouer all men; for as much as all men haue sinned, &c.

HItherto of the cause of our misery.

The parts follow, viz.

  • 1. Sinne.
  • 2. Punishment.

The principles concerning sin, Princi­ples concer­ning sinne. are,

First, that all men haue sinned,1 Psalm. 14.1.2.3. The foole hath said in his heart, there is no God: [Page 94] they haue corrupted and done an ab­ominable worke; there is none that doth good.

The Lord looked downe from heauen vpon the children of men, to see if there were any that would vn­derstand and seeke God.

All are gone out of the way, they are all corrupt, there is none that doth good, no not one.

Prou. 20.9. Who can say I haue made mine heart cleane? I am cleane from my sinne?

1. King. 8.46. There is no man that sinneth not, &c.

Eccles. 7.22. Surely there is no man iust in the earth, that doth good, and sinneth not.

Rom. 3.9. What then, are wee more excellent? No in no wise: for we haue already proued, that all both Iewes and Gentiles are vnder sin.

Iam. 3.2. For in many things we sinne all.

[Page 95]1. Ioh. 1.8. If we say that we haue no sinne, we deceiue our selues, and the truth is not in vs.

The second principle is, that 2 the nature of man is stained with sinne from the birth, Iob 14.4. Who can bring a cleane thing out of filthinesse? there is not one.

Iob 15.14. What is man that he should bee cleane? and hee that is born of a womā that he shuld be iust?

Psal. 51.5. Behold I was borne in iniquity, and in sin hath my mo­ther conceiued me.

That this infection hath ouer­spread the whole nature of man,3 hence called the old man: For explication of this principle: we must consider that the nature of man is tainted 14. waies: For there is in man by nature,1

Extreame darknesse,Foule blemishes in euery mans na­ture. sightles­nes, especially in the knowledge of God and happinesse.

[Page 96]Colos. 1.13. Who hath deliue­red vs from the power of darknesse.

1. Cor. 2.14. But the naturall man perceiueth not the things of the spirit of God, for they are foolish­nesse vnto him; neither can hee know them, because they are spiritu­ally discerned.

2 Insensiblenesse, and vnuttera­ble hardnesse of heart, Ephes. 4.18. Hauing their cogitation darken­ed, and being strangers from the life of God, through the ignorance that is in them, because of the hardnesse of their heart, &c.

3 Impotency, and extreame dis­ability to deliuer our owne soules, or breake off our sinnes, Esa. 44.20. He feedeth of ashes; a seduced heart hath deceiued him, that he cannot deliuer his soule, nor say, is there not a lie in my right hand?

4 Enmity to that which is good,

[Page 97]Rom. 8.7. For the wisedome of the flesh is enmity to God.

Rom. 7.23. But I see another law in my members, rebelling a­gainst the law of my mind, and lea­ding me captiue vnto the law of sin, which is in my members.

5. Impurity, foulnes, filthines, all ouer, Tit. 1 [...] 5. Vnto them that are defiled [...] [...]beleeuing, is no­thing pure, [...] euen their mindes and conscien [...] are defiled.

Psal. 14.3. All are gone out of the way, they are all corrupt, there is none that doth good, no not one.

6. Abundance of false principles.

7. Pronenesse to al sorts of euil, Rom. 7.14.21. For we know that the law is spirituall, but I am car­nall, sold vnder sinne.

I finde then by the law, that when I would do good, euill is present with me, &c.

Concupiscence.

[Page 98] 8 Want of all righteousnesse, defects of the loue, feare, Ioy. &c: in God: so of mercy, &c: Psalm. 14.3. All are gone out of the way, they are all corrupt, there is none that doth good, no not one, &c.

Rom. 3.10. As it is written, There is none righteous, no not one.

9 The members are naturally seruants of sinne: so the senses, Rom. 6.13.16, &c. Neither giue you your members as weapons of vn­righteousnesse vnto sinne, &c.

Know ye not, that to whomsoeuer ye giue your selues as seruants to o­bey, his seruants you are to whom ye obey; whether it bee of sinne vnto death, or of obedience vnto righte­ousnesse, &c.

10 A seruile will, a will that ap­prehends no liberty but in sin­ning, Rom. 7.14.

11 A natural aptnesse to be scan­dalized, so as Christ himselfe is [Page 99] an offence: a rocke of offence, 1. Cor. 8.7. 1. Pet. 2.6.

A naturall sauouring and re­lishing 12 of the things of Satan, Ephes. 2.2. Wherein in time past you walked according to the course of this world, and after the prince that ruleth in the ayre, euen the spi­rit that now worketh in the children of disobedience? This hath been euer since the first tentation in Paradise.

Corruption of memory.13

  • Forgetting Good.
  • Retaining Euill.

A naturall dis-union one from 14 another, lusts of disagreement, shunning all harty communion with others through dislike, and selfe-loue, Iam. 4.1. From whence are warres and contentions amongst you? are they not hence, euen of your lusts that fight in your mem­bers.

[Page 100]These things proue that wee haue all vile natures, that there is not one of a good nature in the world by nature.

4 The fourth principle is, that be­sides these sinnes that sticke fast vpon our natures, euery man is guilty of horrible, and many, and vile actuall sinnes, Psalm. 14. 1.2.3. They haue corrupted and done an abominable worke, &c.

Iob. 15.15.16. Behold he found no stedfastnesse in his Saints: yea the heauens are not cleane in his sight.

How much more is man abomi­nable and filthy, who drinketh ini­quity like water.

Rom, 3.12. They haue all gone out of the way, &c.

Such as are,

1. A world of euill thoughts, Genes. 6.5. When the Lord saw that the wickednesse of man was [Page 101] great in the earth, and all the ima­ginations of the thoughts of his heart were only euill continually.

  • Atheisticall thoughts, innume­rable.
  • Impure thoughts, innume­rable.
  • Vaine thoughts, innume­rable.

Errours in all parts of Religion.

2. Vile affections: Impati­ency: Lust: Anger: Enuie: Suspition: Malice: Worldly feare: Trust: Ioy: Loue, &c.

3. Vile words: bitter, idle, false, flattering, slādering, proud, filthy, deceitfull, scornfull, censu­ring words.

4. Atheisticall workes, Psal. 14.1.3. as in many places before.

  • Against Gods worship in all the parts.
  • Against the Sabbath.
  • In our particular and ge­nerall calling.
  • At home and abroad.
  • Secret, open.
  • [Page 102]Of omission, and commis­sion.
  • Of ignorance, of know­ledge.
  • Sudden, and of custome.
  • In company, out of cōm­panie.

Hypocrisie, pride, security, vn­beleefe, impenitency, &c.

In prosperity, aduersity, &c.

Partaking with others sinne.

Our owne righteousnesse, as Esa. 64.6. is as filthy clouts, and we all doe fade like a leafe, and our ini­quities like the wind haue taken vs away.

Besides personall faults, as drunkennesse, vsury, swearing, whoredome, &c. workes of the flesh, Galath. 5.19.20.21 More­ouer the workes of the flesh are ma­nifest, which are adultery, forni­cation, vncleannesse, wantonnesse, &c.

[Page 103]The vses of these principles are fourefold.Vses for informa­tion.

First for information, and that 1 in 9. things. For hereby we may know:

1. That there can be no iusti­fication by our workes, Rom. 9.20. Therefore by the workes of the law shall no flesh hee iustified in his sight; for by the law commeth the knowledge of sinne.

Psalm. 130.3. If thou (O Lord) straitly markest iniquities, (O Lord) who shall stand?

For euery mouth must bee stopped, and all the world bee guilty before God.

2. That the cause of all Gods dis-regard of vs, and the miseries that befall vs, is in our selues.

How can we murmure at our crosses, if wee looke vpon our sinnes? There is mercy in the greatest Iudgement: for it is his [Page 104] mercy wee are not consumed, Lam. 3.22. It is the Lords mercy that we are not consumed, because his compassions faile not, &c.

If Adams one sinne deserued it, what doe all these in vs.

3. That it will neuer goe well with the wicked, though God forbeare for a long time, Eccles. 8.11.12. Because sentence against an euill worke is not executed spee­dily: therefore the heart of the chil­dren of men is fully set to doe euill.

But it shall not be well to the wic­ked, neither shall hee prolong his dayes; he shall be like a shadow, be­cause he feareth not before God.

4. That no man hath cause to brag of his good nature, there are so many springs of sin, with­in vs.

5. That the things that de­file a man, are from within, in himselfe, it is not any outward [Page 105] deformitie, ill cloathes, naturall foulenesse, &c.

6. That a little repentance will not serue the turne.

7. That there is difference be­tweene the wicked, and the god­ly in sinning.

8. Concerning Gods proui­dence in the death of Infants: we kill young snakes and adders, be­cause they will sting, as well as the old, because they haue stung.

9. Say not, God is the cause of our ruine: nor is it thy chance, or ill lucke, or onely the diuell, that brought thee into this or that mischiefe: it is thine owne ill nature.

Secondly, for humiliation:2

First, to the godly in two re­spects:

  • 1. Because they find so many of their old corruptions, hauing receiued such graces and mer­cies [Page 106] from God:
  • 2. Because they yet are the meanes of the conueiance of ori­ginall sinne to their children.

Secondly, to such wicked men as liue in open sinnes, yet repent not. Why doth their hearts ca­ry them away? Iob 15.12.14.

Haue the workers of iniquitie no knowledge? are they guiltie of so many reasons, and fallen into the hands of a righteous Iudge, and yet secure? Psal. 82.5. They know not and vnderstand no­thing, they walke in darkenesse, albe­it all the foundations of the earth be moued.

3 To ciuill honest men: for here they may learne,Things make ciuill honest men miserable. how vild their estate is, though God haue re­strained some euils in them: for

  • 1. They want the Image of God.
  • 2. They haue an infected na­ture [Page 107] in all the former fourteene things.
  • 3. There is in them a disabili­tie in the manner of all holy du­ties.
  • 4. They partake of other mens sinnes many waies.
  • 5. They are guiltie of many omissions.
  • 6. They abound in inward sinnes, by which God is vexed, as Genes. 6.5. When the Lord saw that the wickednesse of man was great in the earth, and all the imagi­nations of the thoughts of his heart were onely euill continually: and Satan by thē can set vp [...] strong holds, 2, Co. 10.5.
  • 7. They are guilty of many outward euils against the least commandements.

The third vse is for instructi­on, & so strong Christians should learne to admire and praise God

[Page 108]1. That could bee pacified: Oh what is mā, that God should here looke vpon such a doung­hill!

2. That hath so vouchsafed to make vs cleane in part from such filthinesse, taking away the body of sinnes, and seasoning the foun­taine, and drying it vp.

2 Secondly, weake Christians should neuer bee at rest, till they get assurance of their pardon in the blood of Iesus Christ.

3 Thirdly, all the godly,

1. Sould striue after the con­trary holinesse, and to expresse the reformation of their natures and liues, Ephes. 4.22. and cast off concerning the conuersation in times past, the old man, which is corrupt through the deceiueable lusts▪ &c.

2. Should walke humbly all their daies, because of the many remainders of corruption, as [Page 109] Rom. 7.15.16. &c. For I allow not that which I doe: for what I would, that doe I not: but what I hate, that doe I. and looke to their hearts, Heb. 3.12. Taking heed lest at any time there be in any of them an euill heart, and vnfaithfull to depart a­way from the liuing God. And loo­king to it, that sin raigne no more, Rom. 6.16. &c.

3. It should worke in all the godly a wonderfull desire of fi­nall redemption, Rom. 7.24. O wretched man that I am, who shalt deliuer me from the body of this death! Psalm. 14.7. Oh giue salua­tion vnto Israel out of Zion, when the Lord turneth the captiuity of his people, then Iacob shall reioyce, and Israel shall be glad.

Oh how should wee desire to get out of the world! seeing all so leprous, the plague sore running vpon euery man, so as we are in [Page 110] danger to be infected in all pla­ces, and by all persons.

4. It should worke in wicked men a feruent desire of remissi­on, and constant indeuour in the confession of sinne, crying out daily with the leper, vncleane, vncleane.

4 The last vse is for consolation.

1. First, to all men for the Lord vseth this, as an argument of pitie and mercy, Genes. 8.21. And the Lord smelled a sauour of rest, and the Lord said in his heart, I will hence forth curse the ground no more for mans cause: for the imaginations of mans heart is euill euen from his youth, neither will I smite any more all things liuing, as I haue done. Isaiah 48.8.9. I knew that thou wouldest grieuously trans­gresse; therefore haue I called thee a transgressor from thy wombe: yet for my name sake will I deferre, &c. [Page 111] 2. Chro. 6.35.36. Then heare thou in heauen their prayer, and their sup­plication, and iudge their cause:

If they sin against thee (for there is no man that sinneth not), and thou be angrie with them, and deli­uer them vnto the enemies, and they take them, and carry them away cap­tiue vnto a land farre and neere, &c.

2. To the godly: they should admiringly reioice in their priui­ledge in the blood of Christ, and in the remission of all their sins.

CHAP. X. Of the punishment of sinne.

Rom. 5.12.

Wherefore as by one man sinne entred into the world, and death by sin: and so death went ouer all men, for as much as all men haue sinned.

HItherto of the principles concerning sinne: Now concerning the punish­ment of sin, followeth this prin­ciple, viz.

That all men in their naturall e­state are extremely miserable, in re­spect of the punishment, vnto which they are liable for their sinnes.

Nahum. 1.2.3.6. God is ielous, and the Lord reuengeth, euen the Lord of anger, the Lord will take [Page 113] vengeance on his aduersaries, and he reserueth wrath for his enemies.

The Lord is slow to anger: but he is great in power, and will not surely cleare the wicked: the Lord hath his way in the whirlewind, and in the storme, and the clouds are the dust of his feete.

Who can stand before his wrath, or who can abide in the fiercenes of his wrath? his wrath is poured out like fi­er, & the rocks are brokē by him, &c.

Rom. 5.12. Iob 10.17. Thou re­newest thy plagues against me, and thou increasest thy wrath against me: changes and armies of sorrowes are against me.

Iob. 31.3. Is not destruction to the wicked, and strange punishments to the workers of iniquitie?

2. Thes. 1.9. Which shall be pu­nished with euerlasting perdition from the presence of the Lord, and from the glory of his power.

[Page 114]Ephes. 2.3. Among whom we al­so had our conuersation in times past in the lusts of our flesh, in fulfilling the will of the flesh and of the mind, and weare by nature the children of wrath, as well as others.

That this principle may be ex­plicated, I will reckon vp the se­uerall sorts of punishments, which haue been inflicted for mans sinne.

17. sorts of punish­ments infli­cted on man for his sinne.1. The losse of Paradise, from which we are all exiled, so as we liue as banished men, while wee are in this world, Genes. 3.24. Thus hee cast out man, and at the East side of the Garden of Eden hee set the Cherubines, and the blade of a sword shaken, to keep the way of the tree of life.

2. The curse of the creatures: the creatures are subiect to vani­tie, and subdued vnto bondage, vnder which they groane for [Page 115] mans sinne, Rom. 8.20.21. Because the creature is subiect to vanity, not of it owne will, but by reason of him which hath subdued it vnder hope, &c. the earth was cursed for our sakes, Genes. 3.17.18. Cursed is the earth for thy sake, in sorrow shalt thou eate of it all the daies of thy life.

Thornes also and thistles shall it bring forth vnto thee, and thou shalt eate the hearbe of the field.

3. An impure and painefull birth, Genes. 3.16. Vnto the woman he said, I will greatly increase thy sorrowes, and thy conceptions: in sorrow shalt thou bring forth chil­dren; and thy desiers shall be subiect to thy husband, and he shall rule ouer thee.

4. The displeasure of God, and his feareful anger conceiued against vs, Iohn 3.36. He that o­beieth not the son shall not see life, but the wrath of God abideth on him.

[Page 116]Nah. 3.6. And I will cast filth vpon thee, and make thee vilde, and will set thee as a gasing stock.

5. A priuation of that admi­rable knowledge of God, and the nature of the creatures, vnto which we were created; so as we are all for horrible ignorance al­most like the beasts, in compari­son of what once we might haue had, Prou. 30.2. Surely I am more foolish then any man, and haue not the vnderstanding of a man in me: and this light is wanting both to the mind, and the conscience.

6. Bondage to Satan, who hath naturally strong holds in euery mans heart, and such spirituall possession, that hauing men in his snare, he leadeth them at his pleasure, and worketh effectually both in them, and by them, Eph. 2.2. Wherein in time past you wal­ked according to the course of this [Page 117] world, and after the Prince that ru­leth in the aire, euen the spirit that now worketh in the children of disobedience.

2. Tim. 2.26. And that they may come to amendment out of the snare of the diuell, which are taken of him at his will.

2. Cor. 10.5. Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, &c.

7. Spiritual death, which com­prehendeth in it the losse of com­munion with God (the life of our liues), and all the ioyes of his fauour and presence, together with the obduratiō of our harts, which are become as a stone within vs; so as we are altogether insensible of the things that con­cerne euerlasting happines. Eph. 2.1. And you hath he quickned, that were dead in trespasses and sinnes.

[Page 118]Ephes. 4.18. Hauing their cogi­tation darkned, and being strangers from the life of God, through the ig­norance that is in them, because of the hardnesse of their heart.

Ezech. 36.26. I will take away the stony heart out of your body, and I will giue you a heart of flesh.

8. Miserable bodies. Our bo­dies are become miserable, both in respect of deformity, and in re­spect of imbecillitie; as also in respect of the many paines be­falles them, both from labour, and from diseases of all sorts, Genes. 3.13. In the sweat of thy face shalt thou eat bread, till thou returne to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou returne, &c.

Deut. 28.21.22. The Lord shall make the pestilence cleaue vnto thee, vntill he hath consumed thee from the land, whether thou goest to pos­sesse it.

[Page 119] The Lord shall smite thee with a consumption, and with the feuer, and with a burning ague, and with ser­uent heat, and with the sword, and with blasting, and with the mildew, and they shall pursue thee, vntil thou perish, &c.

9. Iudgements in our out­ward estates in temporall things by warres, famine, fier, earth­quakes, in-undations, ignominy, pouerty, and such like of many sorts, Deut. 28.16.17.18. &c. Cur­sed shalt thou be in the towne, and cursed also in the field:

Cursed shall thy basket be, and thy dough:

Cursed shall be the fruit of thy bo­die, and the fruit of thy land, the en­crease of thy kine, and the flockes of thy sheepe:

Cursed shalt thou be when thou commest in, and cursed also when thou goest out, &c.

[Page 120]10. The restraining of good things from vs, euen blessings of al sorts; and that somtimes when they are by the free mercy of God bestowed vpon others: Isai. 59.2, But your iniquities haue sepa­rated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare. Iob 31.2, for what portion should I haue of God from aboue? and what inhe­ritance of the Almightie from on high?

Act. 17.30. And the time of this ignorance God regarded not.

Ier. 5.25. Yet your iniquities haue turned away these things, and your sinnes haue hindred good things from you, &c.

11. The cursing of blessings, when God blasts the good gifts he bestowed, or suffers prosperi­ty to become a snare, or trap, or ruine vnto man, Mal. 2.2. I will [Page] curse your blessings,

Ierem. 12.13. They haue sowne wheat, and reaped thornes, they haue put themselues to much paine, and had no profit: and they shall be asha­med of their reuenues, because of the fierce wrath of the Lord.

Psal. 69.22. Let their table be a snare before them, and their prospe­rity their ruine.

Prou. 1.26. I will also laugh at your destruction, and mocke when your feare commeth &c.

12. Scourging of sinne with sinne, which is one of the most grieuous punishments; when God leaues a man so, as hee suf­fers him to fall into flagitious courses, and to commit sin with greedinesse; or deliuers man vp to a reprobate mind, Rom. 1.26.28. For this cause God gaue them vp vnto vile affections; for euen their women did change the naturall vse, [Page 122] into that, which is against nature.

For as they regarded not to know God, euen so God deliuered them vp vnto a reprobate minde, to doe those things which are not conuenient.

13. Hellish terrours, which wound the soule with insuppor­table tormēts, many times God softening the heart to feele in­ward smart, or suffering Satan to torment the soule with vnspeak­able feares and horrours, Hebr. 10.27. But a fearfull looking-for of iudgement and violent fier, which shall deuoure the aduersaries.

Esa. 33.14. The sinners in Sion are afraid, a feare is come vpon the hypocrites, who among vs shall dwell with the deuouring fire? who among vs shall dwell with the euerlasting burnings?

Esa. 65.13.14. Therefore thus saith the Lord, behold my seruants shall eate, and ye shall be hungry; be­hold [Page 123] my seruants shall drinke, and ye shall bee thirsty; behold my ser­uants shall reioyce, and ye shall be a­shamed.

Behold my seruants shall sing for ioy of heart, and ye shall cry for sor­row of hart, and shall howle for vex­ation of mind.

14. Feare of death, which in some measure is in all, though the former be not; euery man be­ing in that respect like a priso­ner that is condemned, and lookes euery day when hee shall goe to execution, Heb. 2.15. And that he might deliuer al [...]hem, which for feare of death were all their life time subiect to bondage.

15. A terrible generall iudge­ment, when all mens sinnes shall bee ripped vp before the whole world, to their eternall shame; and an order giuen for vnauoid­able execution of the sentence, [Page 124] Act. 17.31. Because he hath appoin­ted a day, in the which he will iudge the world in righteousnesse, by that man, whom he hath appointed. &c.

16. A miserable departure, and losse of life, the soule and bo­dy being rent asunder, and both losing for euer all the pleasures, or felicities of this life; Rom. 5.12. Wherefore as by one man sinne entred into the world, and death by sinne; and so death went ouer al men, for as much as all men haue sinned, &c.

Rom. 6.23. For the wages of sin is death.

17. Lastly, eternall paine: Now this eternall misery is la­mentable, if wee consider, 1. ei­ther the degrees of it: 2. or the place: 3. or the continuance.

The degrees of damnation are;

1. First, they haue no commu­nion [Page 125] with God, nor participati­on in any of the blessings of God, 2. Thessal. 1.9. Which shall bee pu­nished with euerlasting perdition from the presence of the Lord, and from the glory of his power▪ &c.

2. Secondly, they are vnited to the diuell, with whom they haue an eternall fearfull fellow­ship, Matth. 25.41. Then shall hee say vnto them on the left hand; de­part from me ye cursed into euerla­sting fire, which is prepared for the diuell and all his angels.

3. They endure an vnspeak­able confusion, and most bitter ignominie, vpon the considera­tion of the discouery of their ma­ny shamefull offences.

4. They are inwardly affe­cted with incredible horror, and torment of conscience, arising from the sense of Gods anger for their sinnes, Esa. 30.33. For [Page 126] Tophet is prepared of old; it is euen prepared for the King; hee hath made it deepe and large; the bur­ning thereof is fier and much wood, the breath of the Lord, like a riuer of brimstone doth kindle it.

Rom. 2.8.9. But vnto them that are contentious & disobey the truth, and obey vnrighteousnesse, shall bee indignation and wrath.

Tribulation and anguish shall be vpon the soule of euery man that doth euill: of the Iew first, and also of the Grecian.

5. The bodies of the damned shall suffer vnexpressable tor­ments, which is set out in Scrip­tures by their lying in fier and brimstone, Esa. 30.33. as imme­diately before.

Luk. 16.23. And being in hell torments, he lift vp his eyes, and saw Abraham a farre off, and Lazarus in his bosome, &c.

[Page 127]Reuel. 21.8. But the fearfull and vnbeleeuing, and the abominable, and murtherers, & whoremongers, and sorcerers, and Idolaters, and all liars, shall haue their part in the lake which burneth with fier and brimstone, which is the second death. 2

Matth. 25.41. Then shall he say vnto them on the left hand, Depart from me ye cursed into euerlasting fier, which is prepared for the diuell and his angels.

This misery is encreased by the fearfulnes of the place where it is to bee suffered, to which in diuers Scriptures, diuers names are giuen to intimate the horror of it, as Hell, the pit, the great deep, or bottomlesse gulph, Prison, Dark­nesse, vtter darknesse, and many other terrible titles.

Matth. 22.13. Then said the King to his seruants, bind him hand [Page 128] and foot; take him away, and cast him into vtter darknesse, there shall be weeping and gnashing of teeth.

Reuel. 20.1. And I saw an Angel come downe from heauen, hauing the key of the bottomlesse pit, and a great chaine in his hand, &c.

3 And all this the more misera­ble, because it shall be both eter­nall, and without intermission, or ease, Reuel. 14.11. And the smoake of their torment shall ascend euermore, and they shall haue no rest day nor night, &c.

Now followeth the Vses.

The vse may bee first for sin­gular reproofe of the maruellous security of multitudes of people, that can liue quietly in so mise­rable a condition; were not man sunke deepe into rebellion, and besotted with vnspeakable senselesnesse, one would thinke it were impossible for him to [Page 129] eate, or sleepe, or euer to hold vp his head. If wee heard a story of the one halfe of these distres­ses that were befallen another man, and did lay our hearts to it to thinke tenderly of it, we could not but wonder, that that man could so forget his owne safety, as to neglect any meanes for his owne release? but this very ob­seruation shewes two things, viz. that men are guilty of vile Atheisme, and vnbeleefe, and of incredible Apathy, or insensible­nesse. Oh that men would but think of these particulars, & pon­der them seriously! but alas, a deceiued heart hath seduced them, that they cannot say, here is my perdition, if I repent not. And this reproofe is aggrauated against some men in this, that they are angry at any that shewes them their danger, as we [Page 130] see by experience of men, that liue in grosse sinnes: yet let the curses due to those sinnes be ap­plied to them, how do they rage? how are they like the very horse and mule, and much worse?

2 Secondly, heere is matter of instruction, and that first to wic­ked men, that (if it be possible) they would awake from this hea­uie sleepe in sinne, Eph. 5.14. and learne to liue righteously.1. Cor. 15. Act. 17.31. These Iudge­ments may warne all men euery where to repent: and seeing they are thus vndone by the first A­dam, Rom. 5. [...]2. &c. to seeke release from this dreadfull misery by the second Adam;and [...].1. Mat. 11.29. There is no condemna­tion to them that are in Christ Ie­sus; and there can bee no accesse to Christ without repentance from dead workes,1. Ioh. 2.1. Gal. 3.13, 2. Cor. 5.17. and faith in him. Oh how were men sure to [Page 131] be freed by Christ, if they were once wearie and heauie laden! There is a full propitiation for al sinne in him; hee hath borne all that curse of the law, onely if any man will be in Christ he must be a new Creature.

This may instruct the godly,2 and so,

1. The weak Christian should labour by all meanes to be esta­blished in the faith, that as Christ hath freed him from all these mi­series (as curses), so faith may free him from the feare of them; and to this end hee should ear­nestly and constantly pray, that God would make him worthy of his calling, and fulfill all the good plea­sure of his goodnesse, and the worke of faith with power, 2. Th. 1.11.12.

2. All Christians should for­cibly compell vpon themselues a carefull practice of 6. duties:

[Page 132]1. All ages should admire the exceeding riches of the tender kindnesse and mercy of God, and the great loue wherewith hee hath loued vs, that hath forgiuen vs so great a debt, and freed vs from so vnspeakable confusion, Ephes. 2.4.7.

2. Wee should often looke vpon Christ, that hath borne all the malediction of the law for vs, and that both to moue vs to compassion, and mourning for our sinnes, that so pierced him, Zach. 12.10. And also to settle our selues against the feare of a­ny of these miseries, seeing Christ hath fully paid our debts, and suffered the vttermost in our roomes: and further, if wee did often set before vs that maruel­lous passion of our Lord and Sa­uiour, it might rauish our hearts to a greater loue towards him, [Page 133] and desire to bee with him to giue him eternall thankes.

3. Haue we escaped so much danger, which sinne brought vs into? Then let vs for euer be war­ned, and goe our wayes, and sin no more. Let vs watch ouer our selues, that we be not bewitched by the deceitfulnes of sinne. For heere wee may learne, that God can make sinne extreamly bitter vnto vs, but especially let vs leaue sinne, euen because God hath dealt so graciously with vs.

4. It should teach vs with all compassion to pitie others with whom we conuerse, that yet liue in this misery, wee should striue with all effectualnesse of perswa­sion to draw them out of such an estate, and vse our vttermost po­wer to pull them out of this fier, prouoking them to holinesse, and good workes, and exhorting [Page 134] and rebuking them with all in­stance, that they may not perish in so great condemnation, Heb. 10.25.

5. It should teach vs to endure all sorts of afflictions, yt God shal please to try vs withall, and that because they are no way compa­rable to the punishments we are escaped from: and besides, God is pleased to cause them to work our good: they try and encrease our faith in Christs merits: they make vs know our selues more throughly: they mollifie and sof­ten our hearts: they tame our flesh: they scoure our gifts from rust: they weane vs from the world, and excite the desire af­ter, and care to prouide for the world to come.

6. It should teach vs with all gladnesse of heart to remember our miseries, as waters that are [Page 135] past, and establish our selues in a daily solace, especially in the ex­pectation of the full and finall deliuerance from all the rem­nants of distresse in the day of Christ, when God shall bee made maruellous in them that beleeue, 2. Thes. 1.11. And the more we should lift vp our heads, vpon whom the ends of the world are come, because the day of that redemption draweth neere. Let vs euer say with Dauid, Psal. 16.6. The lines are fallen vpon mee in pleasant places: yea I haue a faire heritage: Psa. 22.24. and The Lord hath drawn vs out of many waters: let vs there­fore loue the Lord dearly, and reioyce alwaies in the Lord, Phil. 4.4.

CHAP. XI. The estate of Grace.

Ephes. 1.4.

As he hath chosen vs in him, be­fore the foundation of the world.

HItherto of the second estate of man.

The third estate is the estate of Grace, which is three waies to bee con­sidered:

  • 1. First, in respect of the means of the foundation of it.
  • 2. Secondly, in respect of the subiect of the possession of it, which is the Church.
  • 3. Thirdly, in respect of the degrees of application, and ma­nifestation, which are two: [Page 137] viz.
    • Iustification,
    • Sanctification.

The meanes of foundation is twofold.

  • 1. Election in God:
  • 2. Redemption in Christ.

Concerning Election, there are these euident Principles:

First, that there was a choice 1 and Election made by God, Eph. 1.4. As he hath chosen vs in him, before the foundation of the world.

Secondly, that this choice was 2 before the foundation of the world, Ephes. 1.4. as immediate­ly before, Rom. 9.11. For ere the children were borne, and when they had done neither good nor euill, that the purpose of God might remaine according to the Election, not by workes, but by him that called, &c.

That onely some men are 3 chosen, not all men. If all were taken, how could there be Electi­on? [Page 138] &c, Matth. 20.16. Many are called, but few chosen Mat. 22.14.

4 That the cause of our Election is the onely free grace of God, not our workes, Ephes. 1.5. Who hath predestinated vs, to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will, &c.

Rom. 9.15.18. For he saith vn­to Moses; I wil haue mercy on him, to whom I will shew mercy: and will haue compassion on him, on whom I will haue compassion.

Therfore he hath mercy on whom he will, and whom he will, he hard­neth.

5 That Gods Election is vnchan­geable, all the Elect shall bee sa­ued, Rom. 8.30. Moreouer, whom he predestinated, them also he called; and whom he called, them also he iu­stified; and whom he iustified, them also he glorified, &c.

[Page 139]Isaiah 46.10. My Counsell shall stand, and I will doe whatsoeuer I will.

2. Tim. 2.19. But the foundation of God remaineth sure, and h [...]th this seale; The Lord knoweth who are his, &c.

Iohn 6.37. All that the Father giueth me, shall come to me; and him that commeth to mee, I cast not a­way.

Matth. 25.34. Then shall the King say to them on the right hand, Come ye blessed of my Father; in­herit ye the Kingdome prepared for you from the foundations of the world.

The consideration of this do­ctrine of mans Election should teach vs diuers things:

Euery one of vs should stu­dy 1 this doctrine of our Election, and labour to make it sure, seeing here lieth the foundation of our [Page 140] grace: now one labor doth both, if we make our calling sure, wee make our Election sure, 2. Pet. 1. 10: and we may be sure our cal­ling is right, if we adde vertue to our faith, if we can find the gifts of grace in our hearts: for this (I fay) we must study the doctrine of the signes; of which before.

2 If we find assurance of our Ele­ction, we should with all thanke­fulnes acknowledge Gods good­nesse to vs, and the riches of his free grace, as the Apostle teacheth vs, Ephes. 1.3. and 2. Thes. 2.13. But we ought to giue thanks alway to the Lord for you brethren, beloued of God, because that God hath from the beginning chosen you to saluati­on, through sanctification of the Spi­rit, and the faith of truth: and so rest in this happines, as our chiefe desire to God should bee still to vouchsafe vs this fauour to blesse [Page 141] vs with the fauour of his chosen, Psalm. 106.4.5. Remember me, O Lord, with the fauour of thy people, visit me with thy saluation,

That I may see the felicitie of thy chosen, and reioyce in the ioy of thy people, and glory with thine inheri­tance.

And for euer stand and gase at the maruelous riches of Gods grace, that suffered vs not to pe­rish in the condemnation of the world.

Our Election should work vp­on 3 vs a wonderfull care of holi­nesse of life. Are we Elect? then how should wee confirme our selues in separation from the world? shall wee euer loue the world and the things thereof, that heare, that God hath chosen vs out of the world? Yea, why fa­shion wee our selues vnto this world? Rom. 12.2. And fashion not [Page 140] [...] [Page 141] [...] [Page 142] your selues like vnto this world, but be yee changed by the renewing of your minde, that yee may prooue, what is the good will of God, and ac­ceptable, and perfect.

Deut. 14.2. For thou art an ho­ly people vnto the Lord thy God, and the Lord hath chosen thee to be a pre­tious people vnto himselfe aboue all the people, that are vpon the earth.

God hath chosen vs, and cal­led vs with a holy calling; and therefore we should as a people peculiar vnto him, be zealous of all good workes, and shew forth the vertues of him that called vs, and walke before him with all desire to please him, that hath thus Elected vs; we should euer be ready to choose the Lord to bee our God, and to shew it by auou­ching him, and by walking in his waies, as these Scriptures plenti­fully shew.

[Page 143]Deut. 7.6.7. For thou art an holy people vnto the Lord thy God, the Lord thy God hath chosen thee to be a pretious people vnto himselfe, aboue al the people that are vpon the earth.

The Lord doth not set his loue vpon you, nor chuse you, because yee were more in nūber then any people: for ye were the fewest of all people.

Deut. 26.16.17. This day the Lord thy God hath commanded thee to do these ordinances & lawes, keepe them therefore, and doe them with all thine heart, and with all thy soule.

Thou hast set vp the Lord this day to be thy God, and to walke in his waies, and to keepe his ordinances, and his commandements, and his lawes, and to hearken to his voice.

Ephes. 1.4. As he hath chosen vs in him before the foundation of the world, that we should be holy, and [Page 144] without blame before him in loue.

1. Pet. 2.9.16. But ye are a cho­sen generation, a roial Priesthood, an holy Nation, a peculiar people, that ye should shew forth the vertues of him, that hath called you out of dark­nesse into his maruelous light.

As free, and not as hauing the li­bertie for a cloke of maliciousnes, but as the seruants of God.

Wee should giue our names to God, as they that will sub­scribe and deuote themselues on­ly to the God of Iacob, Isaiah 44.1.5. Yet now heare, O Iacob, my ser­uant, and Israel, whom I haue cho­sen.

One shall say, I am the Lord; ano­ther shall be called by the name of Iacob; and another shall subscribe with his hand vnto the Lord, and name himselfe by the name of Is­rael.

4. It should teach vs to imi­tate [Page 145] God, and chuse the godly, as the persons wee would most obserue, admire, loue, defend, and liue withall, Ioh. 15.17. These things command I you, that yee loue one another. Iohn 17.26. And I haue declared vnto them thy name, and will declare it, that the loue wherewith thou hast loued me, may be in them, and I in them, &c. Yea we should not haue the glorious faith of Christ, in respect of per­sons to despise poore Christians, and onely respect great men: for God hath chosen the weake things of this world to confound the mighty, and the poore hee hath chosen to be made heires of the Kingdome, and rich in faith, Iames 2.5. 1. Cor. 1.27. Yea, we should be content, as the A­postle saith, to suffer all things for the Elects sake, seeing they are so deare to God, 2. Tim. 2.10.

[Page 146]We may know our Election by two sorts of signes: First, the one respects God: Secondly, the other respects our selues. God declares his eternall choise by diuers markes of it, and man proues himself to be Elect of God by diuers tokens of it.

God shewes whom hee hath chosen from euerlasting three manner of waies:

1. By Election in time, when God separates a man from the world vnto himselfe and his ser­uice: It is a manifest signe of E­lection: it shewes an eternall choise, when God singles a man out from the multitude of carnal and carelesse men, and inspires him with an vnchangeable reso­lution to deuote himselfe to God: it is an euident declaration of Gods predestination to glorie; God separates a man from the [Page 147] world, when he makes him a wea­rie of wicked and vnprofitable society; and takes away from him the taste in earthly things, so as the loue of the world is not in him, and sanctifies him to his owne vse.

2. By the entertainement God giues them in his house, and especially by the efficacy of the word, and principally by the life of the promises: for God makes his word a word of power, and the holy Ghost falles vpon their hearts, and they at sometimes feele a maruelous assurance in hearing, and so much comfort, that they can receiue the word, though it be with much afflicti­on, and reioyce greatly in it; and the word transformes them also to a constant desire of practice, & imitation of the godlines of the Saints, 1. Thes. 1.4.5.6. Knowing, [Page 148] beloued brethren, that ye are Elect of God:

For our Gospell was not vnto you in word only, but also in power, and in the holy Ghost, and in much assu­rance:

And ye became followers of vs, and of the Lord, and receiued the word in much affliction, with ioy of the holy Ghost.

Psalm. 65.4. Blessed is he whom thou chusest, and causest to come to thee, he shall dwell in thy courts, and we shal be satisfied with the pleasures of thine house euen thy holy temple.

Rom. 9.8.11. That is, they which are the children of the flesh, are not the children of God: but the chil­dren of promise are counted for the seed.

3. By the sanctification of their afflictions, euen by the many ex­periences of Gods loue in affli­ctions, as when God comforts [Page 149] their hearts in the midst of di­stresse, when they come to him making their mone; and when he turnes the crosse to a blessing to them, making them more humble by it, exercising their gifts, purging out their sinne, &c. and at the length giuing gra­cious deliuerances, causing all to worke together for the best, so as they themselues being Iudges, they can say it was good for me, that I was afflicted, Rom. 8.28.29. Also we know, that all things worke together for the best to them that loue God, euen to them that are called of his purpose, &c.

Psalm. 119. in many places.

Now as God manifests his owne choie by these and such like signes; so the godly make sure their owne election by diuers markes of it, as generally by the sanctification of the Spirit, and [Page 150] beliefe of the truth, 2. Thes. 2.13. But we ought to giue thanks alway to God for you brethren, beloued of the Lord, because that God hath from the beginning chosen you to saluation through sanctification of the Spirit, and the faith of truth, so in particular.

1. By the vertues of Christ, which more or lesse in some mea­sure shine in them, such as are hu­militie, piety, knowledge, temperance, and contempt of the world patience in aduersitie, and other excellent sauing graces in them, 2. Pet. 1.5.6.7.10. 1. Pet. 2.9. By their fruits you may know them, Ioh. 15.16.

2. Secondly, by the affecti­ons of godlinesse, that are in them aboue al others, Ephes. 1.5. 1. Ioh. 3.14. They approue them­selues to be elect by loue; that is, by their great affections to God, to the word of God, and his or­dinances, [Page 151] and by their brotherly kindnesse to the godly, and this loue is the more euident marke, when it lasts euen in affliction, when no distresses makes vs a­bate of our affection to God, or good things, or good men, Rom. 8.28.

3. By their Priesthood: Gods elect are a kingdome of Priests, they offer God daily sacrifice, they haue the spirit of prayer, & they daily mortifie (the beast) their sinnes vpon the Altar of Christ crucified. So then by their praying and their mortification, Gods elect may bee euidently knowne, 1. Pet. 2.9.10.

4. Fourthly, they are vsually knowne by the opposition of the world: If they were of the world, the world would spare, and loue his owne: but because they are chosen out of the world, there­fore [Page 152] the world hates them, and pursues them with reproches, and indignations of all sorts, Ioh. 15.18.19. If the world hate you, you know that it hated mee be­fore you.

If ye were of the world, the world would loue his owne: but because ye are not of the world, but I haue cho­sen you out of the world, therefore the world hateth you.

5. Lastly, this doctrine of Ele­ction should fill the hearts of all the godly with vnspeakable re­ioycing: Euerlasting ioy should be vpon their heads, and sorrow and mourning should fly away: and the rather, if they consider the mar­uellous priuiledges of their Ele­ction, and the wonderfull happi­nesse, vnto which they are cho­sen of God. For if by the former signes thou know thy selfe to be one of Gods Elect.

[Page 153]1. First, thou art sure of thy saluation, and the glory of hea­uen when thou diest, 2. Thessal. 2.13.14. Whereunto hee called you by the Gospell to obtaine the glory of our Lord Iesus Christ.

2. The loue of God to thee is vnchangeable, God will neuer cast off the people whom he hath chosen, Rom. 11.2. God hath not cast away his people whom hee knew before.

3. Thou art sure of gratious entertainment in Gods house, and sweete communion with God whilest thou liuest, Psal. 65.4. Blessed is he whom thou chusest, and causest to come to thee: he shall dwell in thy courts, and we shall bee satisfied with the pleasures of thine house, euen of thine holy Temple.

Esa. 65.13.14. Therefore thus saith the Lord God, behold my ser­uants shall eate, and ye shall bee hun­gry: [Page 154] behold my seruants shall drink, and ye shall bee thirsty: behold my seruants shall reioyce, and ye shall be ashamed.

Behold my seruants shall sing for ioy of heart, and ye shall cry for sor­row of heart, and shall howle for vexation of mind.

4. Thou shalt be sure of pro­tection against all aduersaries, that dare, or can rise vp against thee, Esa. 41.10.11.12.13. Feare thou not, for I am with thee: bee not afraid, for I am thy God, I will strengthen thee, and helpe thee, and will sustaine thee with the right hand of my iustice.

Behold, all they that prouoke thee shall bee ashamed and confounded, they shall bee as nothing; and they that striue with thee shall perish.

5. Fifthly, all thy afflictions shall be sweetned vnto thee, and work together for the best, Rom. [Page 155] 8.28. Also we know that all things worke together for the best, vnto them that loue God, euen to them that are called of his purpose.

6. In all thy suites to God, thou art sure of audience, and compassionate respect, howso­euer thou bee neglected in the world, Ioh. 15.16. Yee haue not chosen mee, but I haue chosen you, and ordained you, that yee goe and bring forth fruit, and that your fruit remaine, that whatsoeuer ye shal aske of the Father in my name, hee may giue it you.

7. Christ will graciously com­municate to thee the secrets of God, and the mysteries of the kingdome, vsing thee therein as a most deare and carefull friend, Ioh. 15.16, as before.

8. Lastly all complaints brought vnto God against thee, are sure to be non-suted and cast [Page 156] out, so as nothing can bee laid to thy charge, nothing can con­demne thee, in as much as Christ hath paid all thy debts, and sit­teth at the right hand of God to make request for thee, Rom. 8.33. Who shall lay any thing to the charge of Gods chosen: It is God that iustifieth, &c.

CHAP. XII. Of Christ.

Act. 4.12.

Neither is there saluation in any other: for among men there is gi­uen none other name vnder heauen, whereby we must be saued.

HItherto of Election. The second funda­mentall meanes of grace is Christ, con­cerning whom the principles re­spect either

The principles concerning his person, looke either

  • 1. Vpon his diuine nature.
  • 2. or vpon his humane.

The principle that concernes his diuine nature is this: That Iesus Christ is very God; and that he is God, may be proued,

1. First, by testimony of Scrip­ture, Esa. 9.6. For vnto vs a child is borne, and vnto vs a sonne is gi­uen, and he shall call his name won­derfull, Counsellor, the mighty God.

Ioh. 1.1. In the beginning was the word, and the word was with God, and that word was God.

Rom. 9.5. Of whom are the fa­thers, and of whom concerning the flesh, Christ came, who is God ouer all, blessed for euer. Amen.

1. Tim. 3.16. And without con­trouersie great is the mystery of god­linesse, [Page 158] which is, God is manifested in the flesh, iustified in the spirit &c.

1. Ioh. 5.20. But we know, that the Sonne of God is come, and hath giuen vs a mind to know him, which is true: and we are in him that is true, that is, in his son Iesus Christ, this same is very God, and eternall life.

2. By the diuine proprieties gi­uē vnto him, as Eternity, Ioh. 1.1. Ioh. 17.5. Omnipotency, Ioh. 3.31. Phil. 4.13. Sauiour, King of Kings, and the like.

3. By diuine workes done by him, as Creation, Coloss. 1.16. Forgiuenesse of sinnes, Matth. 9.6. Working of miracles, Ioh. 10.25.

4. By the diuine honour due vnto him, as Adoration, Psalm. 72.11. Heb. 1.8. and beleeuing in him.

5. By the conquest the Gospel [Page 159] hath made in the world, 1. Tim. 3.16. and that not by any carnall power, Zach. 4.6.

6. By the patient suffering of his Saints, Reuel. 12.11. But they ouercame him by the blood of the Lambe, and by the word of their testimony, and they loued not their liues vnto the death, &c.

But why was it needfull hee should be God?Question.

For two causes chiefly.Answere.

  • 1. The one was the greatnes of our euill, which no creature could take off vs: viz. 1. the grie­uousnesse of our sinnes. 2. The immense & intolerable waight of Gods anger. 3. The Empire of death. 4. The tyranny of the di­uell.
  • 2. The other was the greatnes of our good, which none but God could restore; viz. 1.

An obedience to iustifie many.

[Page 160]2. The image of God, 1. Cor. 1.30. Colos. 3.10.

If our Sauiour be the sonne of God, yea God himselfe, that holds it no robbery to be equall with God.

Then it may first serue for hu­miliation, and so

1. To the world: In which this glorious light hath risen, and yet their darknesse compre­hended it not, Ioh. 1.5.10.

To the very godly, because they are not so affected, as may become this maruellous glory of the Sonne of God; it should much abase vs, that we haue not thoughts and affections to take that notice wee should of this Sonne of righteousnesse, so glo­riously in the Gospell shining a­mongst vs; we doe not receiue him, & conceiue of him as this doctrine teacheth vs; how often [Page 161] hath he come amongst his owne, and his owne receiued him not? Ioh. 1.11.

For instruction, and so it should 2 worke in vs,

1. Illumination, to see the great­nesse of the mistery of godlines, that tels vs of God manifested in the flesh, 1. Tim. 3.16. Our eyes should in this point receiue sight and clearing. This doctrine should shine in our hearts, as the Sunne in the firmament; wee should neuer rest informing our selues heerein, and praying for discerning, till after much neg­lect and vnbeleefe past, we could say with Thomas, My Lord and my God, Matth. 16.16. Ioh. 20.28. This is the rocke, vpon which the Church is built.

2. The estimation of his suf­ferings for vs; this blood of the new Testament, was the blood [Page 162] of God, Act. 20.28.

3. The celebratiō of his praises is God ouer all: then let him be blessed for euermore, Rom. 9.5. Of whom are the fathers, and of whom concerning the flesh Christ came, who is God ouer all, blessed for euer, Amen.

4. The adoration of his per­son, when God brings forth his onely begotten Sonne, let all the Angels of heauen worship him, Heb. 1.4.

5. Faith: this should make vs beleeue in him, and relie vpon the sufficiency of the redempti­on in him; yea we should neuer rest, till we know him, and that we are in him: For this is eter­nall life, Ioh. 1.7. The same came for a witnesse to beare witnesse of the light, that all men through him might beleeue, 1. Ioh. 5.20. But we know that the Sonne of God is come, [Page 163] and hath giuen vs a mind to know him, which is true, and wee are in him that is true, that is, in the Sonne Iesus Christ, the same is very God, and eternall life.

The consideration of the di­uinity 3 of Christ should wonder­fully comfort vs, & so it is vsed in diuers Scriptures. For if he be God, thē he is ful of grace to sup­ply our wants, Ioh. 1.14.16. He is infinite in righteousnes to iu­stifie vs, Ierem. 23.6. The go­uernment being on his sholders: he will euer bee knowne to bee wonderfull: as a Counsellor to di­rect vs, as a mighty God to de­fend vs; as an euerlasting father to loue vs, and pity vs, and spare vs, and beare with our infirmi­ties; as a Prince of peace, to pre­serue vs in our reconciliation with God, and to fill vs with peace that passeth all vnderstan­ding: [Page 164] and that we may not doubt of perseuerance, the Prophet as­sures vs, that of the encrease of his gouernment and peace, there shall be no end: for he will order vs, and establish vs henceforth, and for euer.

CHAP. XIII. Of Christs humanity.

HItherto of the diuine na­ture of Christ: There are foure principles con­cerning the humane nature of Christ: the one concernes the matter, the other three concerne the manner.

1. The first, that the Sonne of God was incarnate, did assume the true nature of man, and was a very man amongst vs, Ioh. 1.1. In the beginning was the word, and [Page 165] the word was with God, and that word was God. 14. And the word was made flesh and dwelt among vs, and we saw the glory thereof as the glory of the only begotten Sonne of the Father, full of grace and truth.

Hebr. 2.14. For as much then as the children were partakers of flesh and blood, he also himselfe like­wise tooke part with them. 16. For hee in no sort tooke the Angels, but hee tooke the seed of Abraham.

2. That hee was not concei­ued as other men, but by the ho­ly Ghost, Luk. 1.35. And the An­gell answered and said vnto her, the holy Ghost shall come vpon thee, and the power of the most high shall o­uershadow thee: therefore also that holy thing which shall bee borne of thee, shall be called the Son of God.

Mat. 1.20. Feare not to take Ma­ry for thy wife; for that which is con­ceiued in her is of the holy Ghost.

[Page 166]3. That hee was borne of a Virgin, Esa. 7.14. Therefore the Lord himselfe will giue you a signe: behold the Virgin shall conceiue and beare a Sonne, and she shall call his name Emmanuel..

Matth. 1.18. Now the birth of Iesus Christ was thus: when as his mother Mary was betrothed to Io­seph; before they came together she was found with child of the holy Ghost.

Genes. 3.15. I will also put enmi­ty betweene thee and the woman, and betweene thy seed and her seed, hee shall breake thine head, and thou shalt bruise his heele.

4. That his humane nature did subsist in the diuine nature, and so both made but one per­son, Colos. 2.9. For in him dwel­leth all the fulnesse of the God-head bodily.

Luk. 1.35. And the Angel an­swered [Page 167] and said vnto her: The ho­ly Ghost shall come vpon thee, and the power of the most high shal ouer­shadow thee: therefore also that ho­ly thing which shall be borne of thee, shall bee called the Sonne of God, &c.

The vses may bee raised seue­rally from each of the principles, and so: First, the doctrine of the incarnation of Christ may serue,

1. For information, and that both of the loue of God, and of his wisedome, which both shine in this worke: His loue, in that he sent vs a Sauiour to take our nature: and his wisedome, in that he sent vs his Sonne.

But what need was there that Christ should bee incarnate,Question. and take mans nature rather then any other?

First,Answere. that satisfaction might be made to God in the same na­ture [Page 168] that had offended.

2. Because without effusion of blood, there could bee no remis­sion, Heb. 9.22.

3. Because a Mediator should be meet to deale betweene both parties: therefore he is God for the businesse with his Father, and man for the businesse with men.

4. That so he might haue the right of the kinsman to redeeme vs, and so of adoption, Ier. 32.8. Ruth 3.13.

5. To assure our resurrecti­on.

Heb. 2.14. That he might de­stroy through death him, that had the power of death, which is the di­uell, &c.

Question.But why was the second per­son in Trinitie incarnate?

Answere.It was most conueniently, and comely it should be so?

[Page 169]1. By the Son was man made at the beginning, and therefore fitly by him was he redeemed.

2. He most fitly repaires the image of God in vs, who was himselfe the image of his father.

3. He that was the Sonne of God most conueniently makes vs the Sonnes of God.

Secondly, for instruction, and 2 so it should teach vs:

1. First, to acknowledge both natures in Christ, and know, it is of necessitie to saluation to con­fesse his glory in both.

2. It should worke vpon vs the impressions of humility. This is a matchlesse example of humili­tie, that he, that was equall to the father, should make himselfe so low, as to take vpon him the forme of a seruant, &c. as it is vr­ged, Phil. 2.6.7.

It were intolerable shame for [Page 170] vs to mind our owne things, or to stand vpon our glory, and greatnesse. Oh, how should this make vs easily deny our selues, if we could throughly thinke vpon it?

3. Thirdly, it should stirre vs vp wonderfully to a desire to come vnto Christ, and to be made one with him, and to be like him. Hee drew neere to vs, when hee tooke our nature; and shall not we draw neere to him in imitati­on of his nature, and shew forth his vertues? He descended from heauen to vs, and shall not we as­cend to heauen to him?

4. This may serue for great humiliation to al such, as receiue not the Sonne of God: hath hee taken our nature, and dwelt a­mongst vs, and saw we his glory, as the glory of the onely begot­ten Sonne of God: and are wee [Page 171] yet ignorant of him? doe we yet neglect to come vnto him?

5. Lastly, the incarnation of Christ, is the very fountaine of all our comfort. It is the sunneshine of religion, we should reioyce in it aboue all things. There should be no godly man, but his heart should leape within him vpon the thoughts of this glorious grace of God. The Angels of heauen sang in the aire, when they brought this tidings; and can wee sit desolate in heart, to whom a Sauiour is borne, and for whom he was incarnate? Luk. 2.10.

Christs incarnation is the most cleare looking glasse to shew forth the wisdome, mercy, truth, and iustice of God. This was a worke farre aboue the creation of man; this doctrine is comfor­table in the very respect of the [Page 172] honour done to the nature of man, in that God hath ioyned man so neerely to himselfe, and it imports a wonderfull loue, that Christ doth now vnchangeably beare to man, being himselfe of the same nature: but especially it should swallow vp all earthly discontentments to consider, that God hath giuen him to vs, and Christ is all this for our sakes, Esay 9.6. For vnto vs a childe is borne, and vnto vs a sonne is giuen: &c. How should Christ bee vnto vs onely in stead of all things? The very peace we haue by him should enflame vs, peace aboue vs with God and the Angels: peace within vs with our owne consciences; peace about vs with all creatures, Luke 2.14. and spe­cially it should establish vs in the assurance of the accomplish­ment of all that yet remaines of [Page 173] our full redemption, we need not doubt of his intercession: our suites must all needes speed well, there sits one at the right hand of God, that is our owne flesh and bloud, and we need not feare the last iudgement. It cannot but be well with vs, if our owne brother be our iudge: we should not be affraid in the meane time in the euill day. He will succour vs, he hath had experience of the frailtie of our nature, and there­fore hath a feeling of our infir­mities, and will helpe vs in all time of our need, Heb. 2.18. For in that he suffred, and was tempted, he is able to succour them that are tempted.

Heb. 4.15. For we haue not an high Priest, which cannot be touch­ed with the feeling of our infirmi­ties: but was in all things tempted in like sort, yet without sinne.

[Page 174]Yea, the very glory of Christ in heauen is by this meanes ours. Christ is my portion, my flesh, and my blood, where my porti­on raigneth, there beleeue I, that I raigne; where my flesh is glori­fied, there I thinke my selfe in glory; where my blood ruleth, there thinke I my selfe exalted.

And all this is the more com­fortable, if we consider, that God had not respect of persons in this, which may appeare by the mani­festation of the incarnation. It was reueiled to shepheards, and to the Wise men; the one poore, the other rich; the one learned, the other vnlearned; the one Gentiles, the other Iewes; the one neere, the other farre off. This light appeared to Anna a wo­man, as well as to Simeon that iust man. And besides note the won­derfull wisedome of God in the [Page 175] manner of reuealing Christ: viz. to euery one according to his owne estate. For to Simeon and Anna, as more spirituall per­sons, the natiuitie was reuealed by the instinct of the Spirit. To the Shepheards as ruder men, by the voice and speech of Angels. To the Priests and Scribes that searched Scripture, by an Oracle of the Scripture. To Herod a stranger, by the testimony of the Wise men that were strangers. To the Wise men, that were stu­dents of Astrology, by the rising of a new starre.

CHAP. XIV. Of the conception of Christ.

THus much of the v­ses of the incarnati­on of Christ: the v­ses of his conception follow.

The doctrine of his concepti­on by the holy Ghost may serue:

First, for information, and that in diuers things:

1. First, concerning the won­der of his birth, heere is a new birth giuen to the world, neuer such a one before: he that is the onely Sonne in heauen, is by this meanes the onely man on earth to be admired. When God was to be made visible on earth, and to come to dwell amongst men, a heauenly temple is prouided [Page 177] for him; the holy Ghost builds him a temple in the wombe of a Virgin.

2. Concerning the freedome of Christ from Originall sinne, we might aske,Quest. How could Christ be free from sinne, seeing he came of Adam, whose nature was infected in all his posteritie.

Now this is answered in this principle:Answ. for Christ came of A­dam, but not by Adam, but by the holy Ghost: The holy Ghost miraculously formed Christs bo­dy of the substance of the Virgin, stopping the course of originall sinne, and sanctifying it: sinne comes into the world by propa­gation only.

3. Concerning the sufficiency of the sacrifice of Christ: It must needes bee an admirable sacri­fice, that is thus fitted from the wombe.

[Page 178]4. Concerning the superstiti­on of the Papists about the Vir­gin Marie: for they attribute the purity of Christs nature to the holinesse of the Virgin, that shee was without sinne; whereas it is euident, it is to be attributed to the holy Ghost.

5. Concerning the possibili­tie for Christ to be borne of a vir­gin: It is as easie for God to frame vnto Christ a body in the wombe of a Virgin, as to make mans body at the first of the myer of the earth.

2 Secondly, for Instruction, and so this conception by the holy Ghost should teach vs:

1. First, to be wise to sobriety in this mysterie of the incarnati­on of Christ: a purer sense and a cleaner hearing is called-for here: the ouershadowing of the virgin shewes, that we must bring [Page 179] faith to beleeue the mysterie without further inquiring.

2. To desire feruently the san­ctifying of our natures, that wee as his members might bee con­formed vnto him as our head, and so we are, if Christ be concei­ued in our hearts by the holy Ghost, as hee was conceiued in the womb of the Virgin, Gal. 4.7

For consolation, and so his 3 conception is comfortable, espe­cially in two things:

  • 1. First, the holinesse of his conception will iustifie vs from the vnholinesse of our concepti­on, and quit vs from the guilt and filth of originall sinne.
  • 2. Secondly, it may comfort vs in the expectation of our per­fect holinesse. Hee that was so carefull to haue his naturall bo­dy fitted so exquisitely, will not neglect his mysticall body the [Page 180] Church, but will loue it, and wash it, till it bee without spot and wrinkle, and the rather because it is bone of his bone, and flesh of his flesh, Ephes. 5.25.26.

And thus of the vse of the con­ception.

CHAP. XV. Of Christ as borne of a virgin.

THirdly, in that our Sauiour was borne of a Virgin it may serue

1 For Information, and so

1. Concerning the marue­lous wisdome of God in the ma­ner of our saluation: By a wo­man came sinne and death into the world: and loe here the seed of the woman breakes the Ser­pents [Page 181] head. The diuell got to be the god of the world by begui­ling a woman. Now see how the Lord hath deuised to destroy his dominion by one made of a wo­man: they were both Virgins, af­fianced to husbands, but not yet knowne of man.

But might some one say,Obiect. This is beyond beliefe, that a Virgin should bring forth, and yet re­maine a virgin, hauing neuer knowne man, this seemeth to be incredible.

If it had been a thing,Solution. which had no resemblance in nature: yet it had been nothing to be­leeue the power of the God of nature: but yet there is instance of things borne in nature with­out generation. The Bees haue young, and yet know not mar­riage. The Easterne bird the Phe­nix is borne, and new borne suc­cessiuely, [Page 182] and yet without pa­rents; and shal we hold it beyond beliefe for God to doe this great work vpon him, yt was to restore the world. Christ is like ye flower, which hath the heauen for fa­ther, and the earth for mother.

Obiect.But how can it become the greatnesse of the Sonne of God, to abase himselfe to lie in the wombe of the Virgin?

Solution.The Sunne in the firmament receiues not infection from any place, nor can any thing cast into the fier steine it; much lesse can the Sonne of God be polluted by being borne of a Virgin.

2. Secondly, this may furnish vs with an argument against Transubstantiation. The Scrip­ture teacheth vs to beleeue, that Christ was made of a woman, Gal. 4.4. but not a word is there, that hee should bee made of a [Page 183] piece of bread.

Secondly, hath God created 2 this new thing in the world, that a woman should compasse a man? why then doe we go about? why loose we our labour? Why settle we not our hearts directly vpon this Iesus, who is assigned vs thus wonderfully of God to bee our way, our light, and our life? This very doctrin was vsed long since to rebuke mens extreme distractions, and losse of time, and labour in the way to the Kingdome of heauen, Ier. 31.21.

Yea, this doctrine ought to be vnto vs Gods signe, that he will deliuer vs certainely, and fulfil al his promises; and it extremely threatens the vnbeliefe of man, as the Prophet Isaiah vrgeth it in the daies of Ahaz, Isaiah 7.14.

Thirdly, this should kindle in vs a vehemēt desire to haue God 3 [Page 184] reueale his sonne in vs, and to haue Christ borne in our hearts: we thinke the Virgin blessed a­boue women, that Christ was con­ceiued in her wombe; why cer­tainely it is a great wonder, and wee were blessed amongst men and women, if the Lord Iesus bee conceiued in our hearts, and we keepe our selues chast virgins to him.

There hath been foure waies of making man:

  • 1. The one was to make man without either man or woman; so was Adam made.
  • 2. The second was to make man without a woman, so was Eue made.
  • 3. The third was to make man by both man and woman, and so we their posteritie are made.
  • 4. The fourth way, was to make man without man by the [Page 185] woman only, and so was Christ­man made.

Now if wee admire the first, second, and fourth of these; why should wee not also admire the creating of a man, without wombe, euen in the heart of a man: Is it not a great wonder, that the Sonne of God should be formed in our breast; and yet such is the worke of God in the new birth of a Christian: Christ is formed in them, Galath. 4.9. My little children, of whom I trauell in birth againe, vntill Christ be formed in you.

CHAP. XVI. Of the personall vnion.

ANd thus of the birth of Christ of a Virgin. The personall vnion may serue both for information, and for consolati­on.

1 For information, concerning the maruellous glory of Christ, especially of the exaltation of the humane nature. Heere is an vnion singularly wonderfull, and wonderfully singular. Nay, what say I, a vnion? Why? there bee so many vnions in Christ, that worthily all may bee said to bee gathered together in one in him. There is a naturall, perso­nall, mysticall, and sacramentall vnion in Christ.

[Page 187]The naturall vnion is with the Father and the holy Ghost, in one nature or essence.

The personall vnion is this of the diuine nature with the hu­mane in one person.

The mystical vnion is of Christ with the Church, in one body.

The sacramentall vnion is of the body and blood of Christ with bread and wine in one or­dinance. This vnion is not a v­nion of inhabitation, as God dwels in the Saints: nor of con­sent only, as the faithfull are one in the Father and the Sonne: Nor of commixtion, as water and wine are one: nor of combinati­on, as two boords fastened toge­ther are one: nor of compositi­on, when of two things is made some third thing in one. But it is (I say) a personall vnion, the hu­mane nature of Christ being assu­med [Page 188] into vnion with the person of the Sonne of God.

From whence ariseth:

1 A speciall manner of subsist­ing in the humane nature of Christ, differing from other men. For soule and body make a per­son in other men, but not so in Christ. For his soule and body are borne vp and subsist in his di­uine nature. As the luie or Mis­seltoe growes without a root of it owne vpon the body of ano­ther tree; so is it with the hu­mane nature of Christ: As soule and body in vs make one man: so God and man make one Christ in him.

2 A communication of propri­eties; so as that which is proper to one nature, is attributed to the whole person: so the Sonne of God was crucified, & bought the Church with his blood, [Page 189] 1. Cor. 2.8. Act. 20.28.

The collation of gifts vpon 3 the humane nature after an vn­speakable manner: In respect of which the humane nature of Christ doth excell all creatures for wisedome, goodnesse, holi­nesse, power, maiesty, and glory, in as much as the God-head dwelles in him bodily, Col. 2.9. For in him dwelleth all the fulnesse of the God-head bodily; and so the second Adam doth farre excell the first.

It was needfull Christ should be God and man in one nature.

  • 1. That so he might reconcile or make God and man one a­gaine.
  • 2. That so hee might bee a meet Mediator, as being a kin to both parties.
  • 3. That he might pacifie God by his death, which he could nei­ther [Page 190] feele as God, nor ouercome as man.
  • 4. That the works of redemp­tion done in the flesh, might bee sufficient price for sin, by which the infinite God was wronged.

Here is also consolation in this doctrine: for hence ariseth ma­nifest reason of hope of pardon, and peace with God; and be­sides, out of his fulnesse wee may now all receiue grace, and a sup­ply for all our wants. Heere wee haue all the treasures of wisdome and grace in Christ-man; and hee is now able to be a fountaine of more good to vs, then euer the first Adam was of euill.

CHAP. XVII. Of Christ as Mediator.

HItherto of the princi­ples concerning the person of Christ: his office followes.

The principles cō ­cerning his office, consider it ei­ther in the whole, or in the parts of it.

The whole office of Christ is to be a mediator, and so the prin­ciples that concerne the mediator­ship are fiue:

First, that there is but one 1 mediatour betweene God and man, euen Iesus Christ, 1. Tim. 2.5. For there is one God, and one medi­ator betweene God and man, which is the man Christ Iesus.

Act. 4.12. Neither is there sal­uation [Page 192] in any other: for amongst men there is giuen none other name vnder heauen whereby we must bee saued.

Luk. 2.11. That is, that vnto you is borne this day in the City of Dauid a Sauiour, which is Christ the Lord. Because there is none more mercifull, Heb. 2.17. Nor more able, Heb. 7.25.

2 That the cause of our saluati­on in his mediation is not merit in man, but grace in God and Christ, 2. Tim. 1.9. Who hath sa­ued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen to vs through Christ Iesus before the world was.

Tit. 3.4.5. But when the boun­tifulnesse and loue of God our Sa­uiour toward man appeared.

Not by the workes of righteous­nesse, [Page 193] which we had done, but accor­ding to his mercy he saued vs by the washing of the new birth, and the renewing of the holy Ghost.

Ephes. 2.8. For by grace are ye saued through faith, and that not of your selues; it is the gift of God.

That this mediation was from 3 the beginning of the world, and shall be to the end, Hebr. 13.8. Iesus Christ yesterday, and to day, the same also is for euer.

1. Pet. 1.20. Which was ordai­ned before the foundation of the world, but was declared in the last times for your sakes.

Reuel. 13.8. Therefore all that dwell vpon the earth, shall worship him, whose names are not written in the booke of life of the Lambe, which was slaine from the beginning of the world.

For in the knowledge, destina­tion, and acceptation of God, [Page 194] the two natures were accounted as vnited, and with him the things done and to be done, pre­sent and to come, are all one.

For explication of this prin­ciple, if we aske when the media­tor was giuen, it must be answe­red three waies:

  • 1. If we respect Gods decree, he was giuen before all eternity, Ephes. 1.4. As he hath chosen vs in him before the foundation of the world.
  • 2. If wee respect the vertue and efficacie of his mediation, he was giuen when need was from the beginning of the world, Re­uel. 13.8. Which was slaine from the beginning of the world.
  • 3. If we respect his manifesta­tion in the flesh, he was giuen in the fulnesse of time: 1600. yeeres agoe, Galath. 4.4. But when the fulnesse of time was come, God sent [Page 195] forth his Sonne made of a woman, and made vnder the law.

1. Tim. 2.6. Who gaue himselfe a ransome for all men, to be a testimo­ny in due time.

4. That without the media­tion of Christ no flesh can bee sa­ued, Act. 4.12. Neither is there saluation in any other: for among men there is giuen none other name vnder heauen, whereby we must bee saued.

Psalm. 143.2. And enter not into iudgement with thy seruant, for in thy sight shall none that liueth be iustified.

Iam. 3.2. For in many things we sinne all.

5. That by the mediator a new agreement or contract was made with God, Ierem. 31.33. But this shall be the couenant that I will make with the house of Israel: after those dayes saith the Lord, I [Page 196] will put my law in the inward parts, and write it in their hearts, and will be their God, and they shall bee my people.

Heb. 8.13. In that he saith a new Testament, he hath abrogated the old; now that which is disanulled, and waxed old, is ready to vanish a­way.

Rom. 3.23.24. For there is no difference, for all haue sinned, and are depriued of the glory of God, and are iustified freely by his grace through the redemption that is in Christ Iesus.

Galath. 3.21.22. Is the Law then against the promise of God? God forbid: for if there had been a law giuen, which could haue giuen life, surely righteousnes should haue been by the law.

But the Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be gi­uen [Page 197] to them that beleeue.

For the explication of this principle we must vnderstand:

1. First, that the Scriptures make mention of three coue­nants, that God hath made.

The one generall, and terrene with all creatures about their preseruation from the vniuersall deluge: of this, Genes. 9. &c. but of this couenant wee haue no­thing to doe here.

The second was the coue­nant, called the couenant of workes, this was made with all mankinde in Paradise, and stands still in force, since the fall, as men are in the estate of nature, the condition whereof on mans part is in the morall law.

The third was the agreement made with man by meanes of the mediator, this was called from [Page 196] [...] [Page 197] [...] [Page 198] the fall to the dayes of Abraham, the promise, as being contriued in those words of promise, Gen. 3.15. I will also put enmity betweene thee and the woman, and betweene thy seed and her seed: He shall break thine head, and thou shalt bruise his heele, &c.

From Abraham to Moses, it was called the couenant, Genes. 17. &c. From Moses to Christ, and so still the Testament; and as it stands in difference from the couenant of workes, it may bee called for all this time, the coue­nant of grace.

2 Secondly, that in this agree­ment with God by the mediator, the mediator did vndertake for two things:

1. To pay all our debts, and satisfie Gods Iustice, by a price of infinite value, Esa. 53.5.6. But hee was wounded for our transgressions, [Page 199] he was broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes we are hea­led.

All we like sheep haue gone astray, we haue turned euery one to his owne way, and the Lord hath laid vpon him the iniquity of vs all.

Iob 33.24. Then will he haue mercy vpon him, and will say deli­uer him, that he goe not downe into the pit: For I haue receiued a re­conciliation.

1. Tim. 2.6. Who gaue himselfe a ransome for all men to be a testi­mony in due time.

2. To purchase and merit for vs Gods fauour and kingdome by a most absolute and perfect obedience, Eph. 1.6. To the praise of the glory of his grace, wherewith he hath made vs accepted in his be­loued.

Thirdly wee must vnderstand [Page 200] wherein these new couenants a­gree, and wherein they disagree.

These couenants agree in these two things: First, that they both were tendered to vs by God. Se­condly, that they both require a full and perfect righteousnesse, as the condition of eternall life.

They differ:

1. In the manner of knowing of them. For the law or couenant of works is knowne in some mea­sure by nature, Rom. 2.15. Which shew the effect of the law written in their hearts, their conscience also bearing witnesse, and their thoughts accusing one another, or excusing: But the Gospell or couenant of grace is not knowne at all by nature: It is a mystery, Colos. 1. 26. Which is the mystery hid, since the world began, and from all ages, but now is made manifest to his Saints.

[Page 201]1. Cor. 2.7. But wee speake the wisdome of God in a mystery, euen the hid wisedome which God had determined before the world, vnto our glory.

2. Tim. 1.10. But is now made manifest by the appearing of our Sa­uiour Iesus Christ.

2. In the ministers of both: Moses was the minister of the law, but Christ of the Gospell, Ioh. 1. 17. For the law was giuen by Mo­ses, but grace and truth came by Ie­sus Christ.

3. In the means of attaining to the end common to both: the law is a law of workes, and re­quires doing, or else will not giue wages: but the Gospell is a law of faith, requiring beleeuing in him, that iustifieth the wic­ked, Rom. 3.21. But now is the righteousnesse of God made manifest without the law, hauing witnesse of [Page 202] the Law, and of the Prophets.

Rom. 4.5. But to him that wor­keth not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.

Rom. 10.5. For Moses thus describeth the righteousnesse which is of the law: that the man which doth these things shall liue thereby, &c.

Againe, the law requires per­fect righteousnesse in our owne persons, but the Gospell offers the righteousnesse of another to be receiued by faith, Rom. 8.3.4. For that that was impossible to the law, in as much as it was weake, be­cause of the flesh, God sending his owne Sonne in the similitude of sin­full flesh, and for sinne condemned sinne in the flesh; that the righteous­nesse of the law might be fulfilled in vs, &c.

Rom. 5.19. For as by one mans [Page 203] disobedience many were made sin­ners; so by the obedience of one shall many also be made righteous: Rom. 10.4. For Christ is the end of the Law for righteousnesse, vnto euery one that beleeueth.

The Law requires our debts euery farthing, the Gospell pub­lisheth the acquittance of the principall, by reason of the satis­faction of the suretie. The Law giues heauen, as wages for work done; the Gospell giues heauen gratis.

4. In effects or efficacy; the Law requiers good workes, but giues no power to do them, Deu­ter. 29.4. Yet the Lord hath not gi­uen you an heart to perceiue, and eies to see, and eares to heare vnto this day: but the Gospell giues the Spirit of God, which worketh what he requireth, Ier. 31.33. But this shall be the couenant that I will [Page 204] make with the house of Israel: After those daies, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will bee their God, and they shall be my peo­ple.

Ezech. 36.27. And I will put my Spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgements, and do them.

2. Cor. 3.9. For if the ministrie of condemnation was glorious, much more doth the ministration of righ­teousnesse exceeds in glory.

The Law shewes the disease, and the Gospell cures it, Rom. 7. 6. But now we are deliuered from the Law being dead vnto it, wherein we were holden, that we should serue in newnesse of spirit, and not in the oldnesse of the letter.

24. O wretched man that I am, who shall deliuer me from the body of this death? &c.

[Page 205]The knowledge of sinne is by the Law, but that which heales vs, is the tidings of remission in Iesus Christ.

5. In the persons, to whom they belong: the Law is for the vnrighteous, 1. Tim. 1.9. Know­ing this, that the Law is not giuen vnto a righteous man, but vnto the lawlesse and disobedient, to the vn­godly, and to the sinners, to the vn­holy, and to the prophane, &c.

But the Gospell belongs to the poore and penitent, Luke 4. 18. The Spirit of the Lord is vpon mee, because hee hath anointed mee, that I should preach the Gospell to the poore; he hath sent me, that I should heale the broken heart, that I should preach deliuerance to the captiues, and recouering of sight to the blind, that I should set at liberty them, that are bruised, &c.

The vses may be.

[Page 206] 1 First, for consolation vnto all the godly, and this comfort in their Mediatour, and the new co­uenant in him may be the more distinctly formed in vs, if we con­sider:

  • 1. The priuiledges and bene­fits wee reape by this new coue­nant.
  • 2. The properties of the co­uenant.
  • 3. The persons, to whom it may belong.

1 For the first, by meanes of the Mediatour in this new couenant, we receiue many admirable pre­rogatiues and blessings, as

1. The abrogation of the old couenant, Heb. 8.13. In that hee saith a new Testament, he hath ab­rogated the old: now that which is disanulled, and waxed old, is ready to vanish away. So as now we are not vnder the Law, but vnder [Page 207] Grace, Rom. 6.14. For sinne shall not haue dominion ouer you: for ye are not vnder the Law, but vnder grace, &c.

2. Communion of Saints from all parts of the world: men of all Nations comming in vp­on this new agreement, Isaiah 49.6.11. And he said, it is a small thing, that thou shouldest be my ser­uant, to raise vp the Tribes of Iacob, and to restore the desolations of Is­rael: I will also giue thee for a light of the Gentiles, that thou maist bee my saluation vnto the ends of the world.

Matth. 8.11. But I say vnto you, that many shall come from the East and West, and shall sit downe with Abraham, Isaack and Iacob in the Kingdome of heauen, &c.

3. Reconciliation with God, and the pardon of all sins, 2. Cor. 5.19. For God was in Christ, and [Page 208] reconciled the world to himselfe, not imputing their sinnes vnto them.

Ier. 31.33.34. But this shall bee the couenant, that I will make with the house of Israel, after those daies, saith the Lord, I will be their God, and they shall be my people. And I will forgiue their iniquitie, and will remember their sins no more. Heb. 9.15. And for this cause is he the Mediator of the new Testament, that through death, which was for the re­demption of the transgressions, that were in the former Testament, &c.

The mediatour paying all our debts.

4. A righteousnesse answera­ble to that of the Law wrought for vs, and imputed to vs, Rom. 8.4. That the righteousnesse of the Law might be fulfilled in vs, which walke not after the flesh, but after the Spirit.

5. The inhabitation of the [Page 209] Spirit of God taking possession of vs vnto Gods vse for euer, Isai. 59.21. And I will make this my co­uenant with them, saith the Lord; my Spirit that is vpon thee, and my words which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, saith the Lord, euen from henceforth for euer.

6. The Law of God put into our hearts from the least to the greatest, Ier. 31.33. But this shall be the couenant that I wil make with the house of Israel: After those daies, saith the Lord, I will put my Law in their inward parts, & write it in their hearts, &c.

7. A couenant with all crea­tures, who must be at peace with vs, and seruiceable to vs, Hosea 2.18.21.22. And in that day will I make a couenant for them with the wilde beasts, and with the foules of [Page 210] the heauen, and with that, that cree­peth vpon the earth: and I will breake the bow, and the sword, and the battell out of the earth, and I will make them to sleepe safely. And in that day I will heare, saith the Lord, I will euen heare the heauens, and they shall heare the earth.

And the earth shall heare the corne, and the wine, and the oile, and they shall heare Israel.

8. Gods sanctuary in the midst of vs, and his presence with vs for euer, Ezech. 37.26.27.28. Moreo­uer, I will make a couenant with them of peace: it shall be an euerla­sting couenant with them, and will set my sanctuarie amongst them for euermore.

My tabernacle also shall bee with them, yea I will be their God, and they shall be my people.

9. The promise of an eternall inheritance, Heb. 9.15. And for [Page 211] this cause is he the Mediatour of the new Testament, that through death, which was for the redemption of the transgressions that were in the for­mer Testament, they which were called, might receiue the promise of eternall inheritance, &c.

The second part of the consola­tion 2 may be raised from the consi­deration of the properties of the couenant, which are

That it is free, and God 1 stands not vpon desert in vs, Isai. 55.1.2.4. He, euery one that thir­steth, come yee to the waters; and yee that haue no siluer, come buy, and eate: come, I say, buy wine, and milk without siluer, and without mony.

Wherefore doe you lay out siluer, and not for bread? and your labour without being satisfied? hearken di­ligently vnto me, and eate that which is good, and let your soule de­light in fatnesse.

[Page 212] Behold, I gaue him for a witnesse to the people, for a Prince and a Ma­ster vnto the people, &c.

2 That it is vnchangeable and eternall, Isaiah 54.10. For the mountaines shall remoue, and the hilles shall fall downe; but my mercy shall not depart from thee, neither shall the couenant of my peace fall a­way, saith the Lord, that hath com­passion on thee.

And we may the rather be as­sured of this, if we consider:

  • 1. The nature of God: Mer­cy pleaseth him, and he is so desi­rous of reconciliation, that hee beseecheth men to be reconci­led, 2. Cor. 5.19.20. Hosea 2.19.
  • 2. The propitiation in Christ God hath proclaimed it from heauen, that in him hee is well pleased, and fully pacified, Mat. 3.17. &c. And Christ is giuen for a couenant of the people, Isai. 49.8.
  • [Page 213]3. That there is an act for it in the counsell of God from euer­lasting, 1. Cor. 2.7.
  • 4. That God hath sworne to keepe this couenant, Heb. 6.18. and 7.19.20.21.22. Isai. 42.6.7.
  • 5. That it is confirmed by the death of the restator, Heb. 9.16. Matth. 26.27.
  • 6. Because he euer liueth to make request for vs at the right hand of God, and is able perfect­ly to saue those that come vnto him, Heb. 7.25. & 13.8.
  • 7. Because the Law cannot disanull it, Gal. 3.17.
  • 8. That we haue sacraments to confirme it, and seale to it: and if wee can bee perswaded, that the Flood shall come no more, when we see the Rainbow; how much more should the glorious sacra­ments of the new Couenant, set­tle vs in the assurance of the vn­changeablenesse [Page 214] of Gods good will towards vs?
  • 9. That the couenant is kept, not only in the word, which can­not be blotted, but also wee haue the keeping of it in our owne hearts, Rom. 10.4.5.
  • 10. That God is now long since knowne to the Church by the name of Iehouah, which notes both his constancy and al suffici­encie, Exod. 6.3.

3 This is comfortable if we con­sider the persons, that may be ca­pable of the priuiledges of this new Couenant. God stands not vpon desert, Esay 55.1. the stran­ger and the Eunuches may be as well accepted here, as the sonnes and daughters, if their hearts bee sincere with God, Esay 56.4.6. the abiect Gentiles are not exclu­ded, Esay 49.7.

What should I say, the whole [Page 215] world is inuited, and worlds of people may bee reconciled to God, 2. Cor. 5.19.

And as this is comfortable at all times, so there is comfort to be gathered out of it in speciall distresses, as

  • 1. In the case of sinne.
  • 2. In the case of affliction.
  • 3. In the case of death.

For the first, in the case of sin after calling, it is a memorable place, 1. Iohn 2.1. My babes these things write I vnto you, that ye sinne not: and if any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous.

For the second: in the case of affliction, there are many Scrip­tures that haue recourse to this doctrine for cōfort. If the godly bee grieued and oppressed, and come vnto God, and humble thēselues, the Lord wil remember [Page 216] this couenant, and heare them: as Exod. 2.2.4.5. and Exod. 6. 4.5.6. Leuit. 26.41.42. &c.

The godly know in all afflicti­ons, whom they haue trusted, and ought to beleeue, that hee will keepe yt, which by couenant is committed to him, 2. Tim. 1. 12. Christ hath commission from God by vertue of this couenant to say to the prisoners, go forth, and to them that are in darknes, shew your selues, Esa. 49.9.10. For a small moment God may forsake, but with great mercy will hee gather vs: In a little wrath he may hide his face, but in euerlasting kindnesse will hee haue mercy on vs: For this is as the waters of Noah, &c. The mountaines may depart; but his kindnesse, and the couenant of his peace shall not depart, nor be remoued, saith the Lord, that [Page 217] hath mercy on vs, Esa. 54. from the 7. to 11.

For the third, in the case of 3 death, it is a knowne instance of Iob, how he comforted himselfe in his Redeemer, in the middest of all his wonderfull distresses, that seemed to threaten his death (as it were) euery moment, Iob 19.25. For I know that my re­deemer liueth, and he shall stand the last on the earth.

Thus of the vses for consola­tion: The instructions follow, and may be cast into two sorts.

For this doctrine of the new couenant in the mediator may teach vs; 1. both what to auoid; 2. and what to doe.

The consideration of these principles should teach vs to shun two things:

1. The conceit of merit of our owne workes, and all boasting [Page 218] of any worthinesse in our selues. For this were to make the pro­mise of none effect, and the grace of this new couenant void: it were to stand to the old coue­nant, Rom. 4.14. For if they which are of the law be heires, faith is made void, and the promise is made of none effect.

Rom. 3.27. Where is then thy reioycing? it is excluded: by what law? of workes: nay, but by the law of faith.

Rom. 10.4. For Christ is the end of the law for righteousnesse vnto e­uery one that beleeueth, &c.

2. The forgetfulnesse of God; whatsoeuer befall vs, we should not forget God, nor deale wic­kedly in his couenant, Psal. 44.17. All this is come vpon vs, yet doe we not forget thee, neither deale wee falsly concerning thy couenant.

The duties we should do, may [Page 219] be referred to two sorts: for ei­ther, 1. they are such as fit vs for this new couenant; 2. or such as we should doe to walke worthy of it.

If we would haue any com­fort by the mediator, and this new agreement with God.

1. We must turne from our 1 transgressions, else wee haue no redeemer, Esa. 59.20. And the Re­deemer shall come vnto Sion, and vnto them that turne from iniqui­ties in Iacob, saith the Lord.

We must bee new creatures, al things in vs must now be new, our old things must bee passed, and giuen ouer, 2. Cor. 5.17.18.19. &c.

Going and weeping we should goe, and aske for the way, Ierem. 50.4.

Secondly, wee must come to 2 Christ being wearie, and laden, [Page 220] and receiue him, and lay hold vpon him by faith. This new agreement is chiefly published for the obedience of faith, Rom. 16.26. Rom. 3.25.

That wee may walke worthy of this couenant, we must looke to diuers things.

1 First, we should inflame our hearts to the loue of the Lord Ie­sus, & be ready to acknowledge his wonderfull loue to vs, that dedicated this Testament with his blood, Heb. 9.16. Esa. 59.16. &c.

2 God should bee our portion for euer, Psalm. 73.26. My flesh faileth, and my heart also: but God is the strength of my heart, and my portion for euer. What now should bee our hope? our hope should euen be in God, Psal. 39.7. And now Lord what waite I for, my hope is euen in thee?

[Page 221]We should for all other things of this life confesse our selues to bee strangers, and pilgrims, and imbrace onely these new pro­mises of a better happinesse, Heb. 11.13.

We should neuer be ashamed 3 of the testimony of the Lord, nor of this doctrine of the mediator, for all the Papists in the world; but partake willingly of all the afflictions may befall vs for this glad tidings in the Gospell, 2. Tim. 1.8. to the 13. But ra­ther glory in our singular riches, which is Christ in vs, Colos. 1.27.

We should striue to liue like 4 such as are now againe confede­rates of God, and as may be­come the singular prerogatiues of our new estate. This is briefly comprehended in those few words, Walke before God and be vpright, Genes. 17.1. Esa. 59. [Page 222] 17.18.19.

5 Wee should bee in a speciall manner carefull, that the salt of the couenant of God bee not lacking, Leuit. 2.13. This is the salt of discretion, and of mortifi­cation▪ Gods confederats should bee a wise and humble people, Mark. 9.50.

6 If euer wee fall into distresse, we must runne to God, and vrge him with his couenant, and de­precate his displeasure, Ier. 14. 21. Doe not abhorre vs for thy names sake, cast not downe the throne of thy glory. Remember and breake not thy couenant with vs.

7 Wee should for euer cleaue vnto God with full purpose of heart in a perpetuall couenant neuer to be forgotten, Ier. 50.5.

8 We should learne of God how to carry our selues in all agree­ments and couenants with men. [Page 223] We should be easie to be recon­ciled, and keepe our promises, though made with disaduan­tage. Ministers also may learne from these principles, how to di­uide the word. The Law is to be preached to the vnrighteous, and this new couenant of pro­mise in Christ to the penitent and humbled soule, 1. Tim. 1.9. Luk. 4.18.

The last vse may be for terrour vnto all wicked men that liue in the Church, and securely sinne on without regard of reconci­liation, or seeking the benefits of this new couenant. Who can expresse their misery, which re­ceiues aggrauation from their neglect of this grace offered. these are children of the bond­woman, Galath. 4.24. Vpon these God will fearfully auenge the quarrell of his couenant, Leuit. [Page 224] 26.25. Esa. 24.5. Ier. 34.18. E­zech. 20.36.37. Though they cry vnto God, he will not know them, Hos. 8.1.2.3. Their coue­nant with death and hell shall be dissolued, Esa. 28.15.18. For they are all vnder the curse, Galath. 3.10. Yea if the Lord proceed to take his staffe, euen beauty, & cut it asunder, and dissolue euen his publike couenant he hath made with the nations; oh how then beyond all hope of cure would bee their miserable condition! or if he doe not doe that, yet if he remoue their candlesticke, by taking the meanes from them, how will these people (whole congregations, that forget God) be turned into hell, and all the multitudes of them!

CHAP. XVIII. Of the Propheticall office of Christ.

HItherto concerning the principles, that looke vpon the of­fice of Christ in the whole. The principles that con­cerne the parts of his office fol­low.

First, there are three sorts or parts of the offices of Christ.

  • 1. His Propheticall office.
  • 2. His Priestly office.
  • 3. His regall office.

This diuision may be proued two waies:

By the degrees of mans mise­ry:1 there are three degrees of mans misery.

  • 1. Ignorance of the euill into [Page 226] which he is plunged, and of the good he wants.
  • 2. Ataxy or disorder in all parts of his heart and life.
  • 3. Guiltinesse arising hereby: Now in the offices of Christ is a threefold remedy.
    • 1. His prophesie heales igno­rance.
    • 2. His kingdome takes a­way disorder.
    • 3. His priesthood abolisheth guiltinesse.

2 By the parts of the typicall an­nointing in the old Testament. For by oyle there was a threefold inauguration: 1. of Prophets: 2. of Priests: 3. of Kings, which shadowed out by externall oyle the anointing of Christ.

First, of the Propheticall of­fice of Christ: where,

  • 1. What it is.
  • 2. The parts of it.
  • [Page 227]3. The maner of executing of it.

1. The prophesie or propheticall offices of Christ is that worke of his, by which hee instructs his Church concerning the will of God, especially his secret coun­sell about redeeming mankind.

2. The parts are two: First, the externall promulgation of doctrine. Secondly, the internal illumination of the heart, or the making of doctrine effectuall by the spirit, renewing and incli­ning the mind and will of man.

The externall promulgation of doctrine hath three things in it:

  • 1. The preaching of the Go­spell, or the doctrine concerning Gods grace or redemption in Christ, Esa. 61.1.
  • 2. The interpretation of the law according to the minde of [Page 228] the law-giuer, Matth. 5.17. &c.
  • 3. Prediction of things to come.

3 The manner of execution of this office was

  • 1. Mediately by Patriarches and Prophets in the old Testa­ment: and by Apostles and mini­sters of the Gospell in the new Testament.
  • 2. Immediatly, and that either by his diuine nature, or by both natures: By his diuine nature he instructed the Patriarches and Prophets in the old testament, by visions, Oracles, and dreames. By both natures, by word of mouth in the new Testament hee him­self taught amongst men, 1. Pet. 3.19. and 1. Ioh. 1.5.

The principles concerning the Propheticall office of Christ are.

1. That in Christ are all the treasures of wisdome and know­ledge, [Page 229] Colos. 2.3. In whom are hid all the treasures of wisdome and knowledge.

2. That it is Christ onely, that reueales the truth out of the bo­some of his Father, Mat. 11.27. All things are giuen vnto mee of my Father, and no man knoweth the Sonne but the Father: neither knoweth any man the Father but the Sonne, and he to whom the Son will reueale him.

Ioh. 1.18. No man hath seene God at any time, the onely begotten Sonne which is in the bosome of the Father, he hath reuealed him.

Ioh. 6.68. Then Simon Peter answered him, Master, to whom shall we goe, thou hast the words of e­ternall life.

3. That Christ hath himselfe taught doctrine amongst men, Hebr. 1.2. In these last dayes he hath spoken vnto vs by his Sonne.

[Page 230]Esa. 61.1. The spirit of the Lord God is vpon me, therefore hath the Lord annointed me; hee hath sent me to preach good tidings vnto the poor, to bind vp the broken-hearted, to preach liberty to the captiues, and to them that are bound, the opening of the prison, &c.

4. That he hath reuealed the whole counsell of God, Ioh. 15.15. For all things that I haue heard of my Father, haue I made knowne vnto you.

Ioh. 17.8. For I haue giuen vn­to them the words which thou gauest me, and they haue receiued them, and haue knowne surely that I came out from thee, &c.

Deut. 18.18. I will raise them vp a Prophet from among their bre­thren like vnto thee; and will put my words into his mouth, and hee shall speake vnto them al that I shall com­mand him.

[Page 231]5. That the Ministery in the Church is by authoritie from Christ, Matth. 23.34. Wherefore behold, I send vnto you Prophets, and Wisemen, and Scribes. Ephes. 4.11. He therefore gaue some to bee Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers▪ &c.

2. Cor. 5.20. Now then are wee Embassadours for Christ, as though God did beseech yee through vs, wee pray you in Christs stead, that yee bee reconciled to God, &c.

6. That the whole efficacy of doctrine either recorded in scrip­tures, or thence taught vnto mē, depends vpon Christ, 2. Pet. 1.20.21. So that ye first know his, that no prophesie in the Scripture is of any priuat motion:

For the prophesie came not in old time by the wit of man: but holy men of God spake as they were moued [Page 232] by the holy Ghost.

1. Cor. 3.6. I haue planted, A­pollos watred, but God gaue the in­crease.

7. That the Prophesie of Christ belongs generally vnto all Nati­ons, Isaiah 49.6. And he said, it is a small thing, that thou shouldst be my seruant to raise vp the tribes of Iacob, & to restore the desolations of Israel. I will also giue thee for a light of the Gentiles, that thou maiest be my sal­uation vnto the ende of the world; though especially Christ was sent vnto the lost sheep of Israel, Mat. 15.24. But he answered, and said, I am not sent but vnto the lost sheepe of Israel.

Zach. 9.10. He shall speake peace vnto the heathen, and his dominion shall bee from sea vnto sea, and from the riuer vnto the end of the Land.

These principles may serue:

[Page 233]For information, and that in 1 diuers things:

1. First, we may hereby vnder­stand the reason, why Christ is called the messenger, the Angel of the Couenant, the Word, Wisdome; the Minister of Cir­cumcision; Pastor, Doctor, Arch-bi­shop; the Apostle of our profession, &c. namely, because of his Pro­phetship, and Ministery in reuea­ling Gods will to the Church.

2. We may here take notice of the dignity of the Ministry; we al serue vnder Christ, and haue our commissions signed, and sea­led by him. Christ himselfe was a Minister of Circumcision, Rom. 15.8. And anointed to preach the Gospell, Isai. 61.1.

And he worketh mighty things by the seruice of men, and that the calling might bee the more honourable, he would not write [Page 234] Scripture himselfe, nor continue his preaching, but left both to his seruants (so the head did dictate and the members did write it). Wherefore let men esteeme vs, as the dispensers of the secrets of Christ, 1. Cor. 4.1.2. And be per­swaded by vs, 2. Cor. 5.20.

3. Thirdly, we must here know, that we must depend vpon Christ onely for doctrine needful to sal­uation. There is but one Law gi­uer: away with traditions and re­uelations of mens owne hearts; if an Angell from heauen would teach vs otherwise, let him be ac­cursed, Gal. 1.8. Iam. 4.12. Will any man teach God? Iob 21.22.

4. We may here see the hor­rible estate of such, as will be still ignorant and liue in their sinnes, hauing the Scriptures, and prea­ching in the name, and by the au­thoritie of Christ. Iohn 1.10. Ioh. [Page 235] 3.19. Christ in these crieth, but men regard not, Prou. 1.20. &c.

5. Wee must take heed that we mistake not, and that in two things.

  • 1. First, about the difference of Christ, and all others in tea­ching.
  • 2. About the continuance of this propheticall office: Christ teaching in his owne person did excell all other, so as wee might truly say, who teacheth like him? Iob. 36.22.
    • 1. For first he taught with more authoritie, Matth. 7.29. For hee taught them, as one ha­uing authority, and not as the Scribes.
    • 2. He teacheth by his spirit not by sound of words onely, or by inke and paper.
    • 3. He graueth his words not in stone, but in the fleshly [Page 236] tables of mens hearts, 2. Cor. 3.3. &c. And for the continu­ance of prophecy, wee must know, that it lasts but for this life: for in the other world pro­phecie shall cease, 1. Cor. 13.8. Loue doth neuer fall away, though that prophesyings be abo­lished, or the tongues cease, or knowledge vanisheth away.

2 For instruction, and so these principles may teach,

First, all in Generall, and so di­uers duties:

  • 1. First, with all carefulnes therefore to heare the voice of Christ, Mat. 17.5. Behold, there came a voice out of the cloud, say­ing, This is my beloued Sonne, in whom I am well pleased: heare him.
  • 2. In all wants to run vnto Christ, and pray that he would teach vs, Psal. 25.5. Leade mee [Page 237] forth in thy truth, and teach me: for thou art the God of my salua­tion: In thee doe I trust all the day, &c.

    Psalm. 143.10. Teach me to doe thy will, for thou art my God, let thy good Spirit leade mee into the land of righteousnesse.

  • 3. But then, if wee would euer profit by Christs teach­ing, we must be poore in spi­rit, broken in hart, & mourne for our sinnes, Isaiah 60.1. &c. Malach. 3. from the 1. to the 7. And make conscience to leaue all sinne, and bee renewed throughout, Eph. 4.17. to 23.
  • 4. To loue the house of God, where the Son of God exerciseth his prophecying, Psalm. 84.4.10. Blessed are they that dwell in thine house, they will euer praise thee:

    For a day in thy courts is bet­ter, [Page 238] then a thousand other where; I had rather be a doore-keeper in the house of my God, then to dwell in the Tabernacles of wickednes, Mat. 12.42. We should long for it, and call vpon one ano­ther, Isaiah 2.3.

  • 5. To cleaue to the coun­sels, reproofes, doctrines, and exhortations of Christ in the execution of his office, Ioh. 6.68. And to receiue the truth with al ful assurance, Heb. 3.6. 2. Pet. 1.19.
  • 6. Not to be too busie one against another in doubtfull, or indifferent things, Iam. 4.11.12. There is one Law-giuer, which is able to saue and destroy; who art thou that iudgest ano­ther man?

2 Secondly, hence Ministers may learne diuers things:

1. Not to affect the praise of [Page 239] men for the greatnesse of their gifts, or glory of their work. They must not be called Rabbi, seeing one is their Doctor, euen Christ, and they haue nothing, but what they haue receiued from him, Matth. 23.8. But rather learne of Iohn Baptist, Iohn 3.30.31. who said, He must increase, but I must decrease.

2. When they discharge their duties; not to be affraid of men, or to bee ouermuch carefull in their trouble, what to speake or doe. They should settle this in their hearts: for Christ will giue them a mouth and wisdom, which all their aduersaries shall not be able to gainsay, or resist; one haire of their head shall not perish, and therefore in patience they should possesse their soules, Luke 21.14. to the 20.

3. To be diligent in the exe­cution [Page 2] of their office, seeing they must make vp their accounts to Christ, whose Embassadours they are, and they should speak as the words of Christ, and not their owne words, Rom. 12.6.7.8.

Thirdly, here is singular con­solation to al the godly from the propheticall office of Christ, and that if we consider three things:

  • 1. What Christ will teach vs.
  • 2. How he will teach vs.
  • 3. Whom he will teach.

For the first, it may bee an ex­ceeding comfort that God hath giuen vs his Sonne to bee our Prophet: for thereby we may bee assured, that he will be our coun­sellor in all estates, Isaiah 9.6. Hee will teach vs to profit, Isaiah 33.22. And when wee are deie­cted and broken in heart, and mourne for our corruptions, hee doth acknowledge it to be a part [Page 241] of his office to apply the Gospell to vs, and to proclaime the ac­ceptable yeere of the Lord, and to poure vpon vs the oile of glad­nesse for the Spirit of heauines.

For the second: Christs teach­ing 2 is wonderfull comfortable: for the Scripture shewes, that he will teach vs

1. Freely: he will giue vs our teaching, hee stands not vpon hire, Iohn 17.8. For I haue giuen vnto them the words, which thou ga­uest me, &c.

2. Powerfully and effectually, so as if our harts were dead with­in vs, yet he will reuiue them; the dead shall heare his voice, Iohn 5.25.

3. Familiarly, and with great delight, as a mother would in­struct her childe at home in a chamber, Canticles 8.2.

4. Fully: keeping from vs no­thing, [Page 242] that may bee needfull for vs, hee will teach vs all things, Iohn 15.15. Hence forth call I you not seruants: for the seruant know­eth not, what his Master doth, but I haue called you friends: for all things that I haue heard of my Fa­ther, haue I made knowne vnto you? Col. 2.3. In whō are hid al the trea­sures of wisdom, and knowledge, &c.

5. Gloriously, and with a mar­uelous shining light of know­ledge; that may rauish our harts, and much affect vs, 2. Cor. 4.6. For God, that commanded the light to shine out of darkenesse, is he which hath shined in our hearts, to giue the light of the knowledge of the glory of God in the face of Iesus Christ. 2. Cor. 3.18. But we all behold as in a mirrour, the glory of the Lord with open face, and are changed into the same image from glory to glory, as by the spirit of the Lord.

[Page 243]6. Confidently: Hee will so teach vs the truth, as hee will bee ready to iustifie it, as a neuer fai­ling faithfull, and true witnesse, Reuel. 3.14. And vnto the Angell of the Church of the Laodiceans write, These things saith Amen the faithfull, and true witnesse, the be­ginning of the creatures of God.

Isaiah 55.4. Behold, I gaue him for a Witnesse to the people, for a Prince, and a Master vnto the peo­ple, &c.

7. Inwardly, as well as out­wardly: to this end hee hath gi­uen vs the anointing, euen his spirit in our hearts to teach vs all things, 1. Iohn 2.27. But the anoin­ting which ye receiued of him dwel­leth in you, and ye need not that any man teach you: but as the same a­nointing teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him.

[Page 244]8. Compassionately with sin­gular tendernesse, fitting himself to euery ones nature and ability, Iohn 10.11. I am the good shep­heard; the good shepheard giueth his life for his sheepe.

Ezech. 34.23. And I will set vp a shepheard ouer them, and hee shall feede them, euen my seruant Dauid, he shall feede them, and hee shall bee their shepheard, &c.

Isaiah 40.11. He shall feede his flocke like a shepheard, he shall gather the lambes with his arme, and carry them in his bosome, and shall guide them with young, &c.

3 For the third: It is exceeding comfortable, that he will teach al that come vnto him, euen al that are giuen to him of God, all the godly, of what sex, condition, or nation soeuer; They shal be al taught of God, from the least to the grea­test: A b c daries, as well as they [Page 245] of higher formes, Isaiah 54.13. And all thy children shall be taught of the Lord, and much peace shall be to thy children.

Ier. 31.34. And they shall teach no more euerie man his neighbour, and euery man his brother, saying, know the Lord: for they shall all know me from the least of them vnto the greatest of them, saith the Lord.

And therefore let vs obserue these things, and acknowledge this goodnesse, and receiue his testimony: for thereby we seale, that God is true, Iohn 3.33. Hee that hath receiued his testimony, hath sealed, that God is true, &c.

Thus much of his propheticall office.

CHAP. XIX. Of the Priestly office of Christ.

THe Priestly office of Christ follows, which is that part of his function, whereby he maketh satisfaction vnto God for men.

This office in the execution of it hath in it three things; or there be three things Christ must doe, as the Priest of the Church:

  • 1. He must obey the Law of God perfectly.
  • 2. Hee must make expiation for our sinnes by sacrificing to God.
  • 3. He must make intercession for vs.

1 First, of the principles that con­cerne his obedience; there are [Page 247] foure things wee are bound to beleeue concerning the obedi­ence of Christ:

1. First, that he was without sin in his nature, Ioh. 8.46. Which of you can rebuke me of sinne?

2. Cor. 5.21. For he hath made him to be sinne for vs, which knew no sinne.

1. Pet. 1.19. But with the preci­ous blood of Christ, as of a Lambe vndefiled and without spot.

1. Pet. 2.22.23. Who did no sin, neither was there guile found in his mouth, &c.

Heb. 4.15. For we haue not an high Priest which cannot be touch­ed with the feeling of our infirmi­ties, but was in all things tempted in like sort, yet without sinne, &c.

2. Secondly, that he fulfilled the whole law of God perfectly in all his actions: Hence called the holy one, and the holy Child [Page 248] Iesus, Act. 2.27. Because thou wilt not leaue my soule in hell, neither wilt suffer thine holy one to see cor­ruption. Act. 13.35.

Act. 3.14. But ye denied the ho­ly one, and the iust.

Act. 4.27. For doubtlesse against thine holy Sonne Iesus, whom thou hast annointed, &c.

30. So that thou stretch forth thine hand, that healing, and signes, and wonders may bee done by the name of thine holy Sonne Iesus.

1. Ioh. 2.20. But yee haue an oyntment from him that is holy, and ye haue knowne all things.

3 Thirdly, that hee fulfilled the law, not onely for himselfe, but for vs, & for our sakes, Rom. 8.3.4. For (that that was impossible to the law, in as much as it was weak because of the flesh) God sending his owne Sonne in the similitude of sin­full flesh, and for sinne condemned [Page 249] sinne in the flesh, &c.

That the righteousnesse of the law might be fulfilled in vs, which walke not after the flesh, but after the spirit.

Rom. 10.4. For Christ is the end of the law, for righteousnes vn­to euery one that beleeueth.

Rom. 5.18. Likewise then, as by the offence of one, the fault came on all men to condemnation, so by the iustifying of one, the benefit aboun­ded toward all men to the iustifica­tion of life,

That this righteousnesse 4 of his is an euerlasting righte­ousnes, that is, such a righteous­nesse as serues for the Elect of all ages, and such a righteousnesse as cannot be lost, Dan. 9.24. Se­uenty weekes are determined vpon thy people, and vpon thine holy City to finish the wickednesse, and to seale vp the sinnes, and to reconcile the [Page 250] iniquity, and to bring in euerlasting righteousnesse.

The vses may be,

1 For consolation: for hereby all the faithfull may be assured, that though they bee very vnrighte­ous in themselues, yet they are made the righteousnesse of God in him, Ierem. 23.6. In his dayes Iuda shall be saued, and Israel shall dwell safely; and this is the name whereby they shall call him, The Lord our righteousnesse.

2. Cor. 5.21. For he hath made him to be sinne for vs, which knew no sinne, that we should be made the righteousnesse of God in him.

Hee is the end of the law to euery one that beleeueth: wee haue as certaine iustification to life by his obedience, as euer we were subiect to death by Adams disobedience, Rom. 5.19. For as by one mans disobedience many were [Page 251] made sinners; so by the obedience of one shall many also be made righte­ous.

And if his righteousnesse bee ours, how rich are we? and how ought our hearts to bee establi­shed in his well doing? &c.

Secondly for instruction: and 2 so it should worke in vs two things:

  • 1. First, an establishment of faith in our reconciliation, and a willing yeelding of our selues to acknowledge this free gift of God in his Sonne, 2. Cor. 5.21. Rom. 10.4.
  • 2. Secondly an imitation of his maruellous holinesse: a stri­uing to expresse his vertues, that we may be holy as he is holy; for he communicates the benefit of his obedience onely to such as liue iustly, and walke not after the flesh, but after the spirit,

[Page 252]Rom. 8.4. That the righteousnes of the law might bee fulfilled in vs, which walke not after the flesh, but after the spirit.

1. Pet. 2.9. But yee are a chosen generation, a royall priesthood, an holy nation, a peculiar people, that ye should shew forth the vertues of him, that hath called you out of darknes into his maruellous light, &c.

Matth. 11.29. Take my yoke on you, and learne of mee, that I am meeke, and lowly in heart, and yee shall finde rest vnto your soules, &c.

2. Cor. 5.17. Therefore if any man be in Christ, let him be a new creature, &c.

3 Thirdly, for humiliation to all stubborne-hearted wicked men, that deny this holy one, partly by their vnbeleefe, when they regard not his words, whom they can conuince of no sinne, Ioh. 8.46. Which of you can [Page 253] rebuke me of sinne? and if I say the truth, why doe you not beleeue me?

And partly by wicked life, keeping out all conformity with Christ; as also by chusing rather to liue in wicked company, then to cleaue to Christ: Is not this to denie the holy one, and to chuse a murtherer to bee giuen them? Act. 3.14. What commu­nion betweene Christ and Belial? betweene his righteousnesse, and such vnrighteousnesse?

Thus much of his obedience to the law.

CHAP. XX. Of the expiation of sinne.

THe principles that concerne the expi­ation of sin follow.

This expiation was made by the passion of Christ, concerning which wee must belieue these things of necessity:

1. That the Passion of Christ was by the decree & euerlasting fore-appointmēt of God, Act. 2.23. Him, I say, haue ye taken by the hands of the wicked, being deliuered by the determinate counsel and fore­knowledge of God, &c.

2. That the sufferings of Christ were for our sinnes, and for our sakes, so as he bare all our iniqui­ties. 1. Pet. 2.24. Who his owne self bare our sinnes in his body on the [Page 255] tree, that wee being deliuered from sinne, should liue in righteousnesse, by whose stripes ye were healed, &c.

Isaiah 53.5. But he was woun­ded for our transgressions, he was broken for our iniquities; the cha­stisement of our peace was vpon him, and with his stripes we are healed.

8. For the transgression of my people was he plagued, &c.

12. Therefore will I giue him a portion with the great, and hee shall diuide the spoile with the strong, be­cause hee hath poured out his soule vnto death: and hee was [...]ounted with the transgressors, and hee bare the sinne of many, and prayed for the trespassers.

Rom. 4.25. Who was deliuered to death for our sinnes, and is risen a­gaine for our iustification. 1. Cor. 5.7. For Christ our Passouer is sa­crificed for vs.

3. That by his passion he did [Page 256] pacifie God, and make expiation for all our sinnes, Mat. 17.5. This is my beloued Sonne, in whom I am well pleased, beare him.

Ephes. 5.2. And walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs to bee an offering, and a sacrifice of a sweet smelling sauour vnto God.

1. Ioh. 2.1. My babes, these things write I vnto you, that ye sinne not: and if any man sinne, we haue an ad­uocate with the Father, Iesus Christ the iust, and he is the reconciliation for our sinnes.

4. That in his owne person he fulfilled and finished all suffe­rings, needefull for our saluation: he did it once for all, 1. Pet. 3.18. For Christ also hath once suffered for sins, the iust for the vniust, that he might bring vs to God.

Heb. 9.28. So Christ was once of­fered to take away the sins of many, [Page 257] and vnto them that looke for him shal be appeare the second time with­out sinne vnto saluation.

Heb. 10.11.12. And euery Priest appeareth daily ministring, and oft times offereth one manner of offering, which can neuer take a­way sinnes.

But this man after he had offered one sacrifice for sinnes, sitteth for e­uer at the right hand of God?

5. That the passion of Christ is a sufficient price for the sinnes of the whole world, Ioh. 1.29. Behold the Lambe of God which taketh away the sinnes of the world.

6. That Christ suffered ex­treame things for vs, euen the most grieuous things could bee imagined: as

1. A maruellous priuation of his owne glory, abasing himselfe, that was in the form of God, to liue amongst men, [Page 258] without shewing that fulnesse of Maiesty and glory which was in his nature, Ioh. 17.5. And now glorifie me, thou Fa­ther, with thine owne selfe, with the glory which I had with thee before the world was.

2. Most base entertaine­ment in the world, such as extreame pouerty in his birth and life, Luk. 2.12. And this shall bee a signe to you, yee shall finde the child swadled and laid in a cratch.

Matth. 8.20. But Iesus said vnto him, the foxes haue holes, and the birds of the heauens haue nests, but the Sonne of man hath not whereon to rest his head.

Exile, and flying before his enemies, Matth. 2.14. So hee arose, and tooke the babe and his mother by night, and departed into Egypt.

[Page 259]Mark. [...].6.7. And the Phari­sies departed, and straight way gathered a Councell with the Herodians against him, that they might destroy him.

But Iesus auoided with his disciples to the sea, &c.

Ioh. 11.54. Iesus therefore walked no more openly amongst the Iewes, but went thence, &c.

Ioh. 8.59. Then tooke they vp stones to cast at him, but Iesus hid himselfe and went out of the Temple.

Slanders and extreame in­dignities, called a Samaritan, a glutton, a seducer, a traitor; despised, mocked, buffeted, railed on, beaten, betrayed, and sold by his owne seruant, and that for a base price, for­saken of his owne disciples, denied, and renounced by oath, falsly accused, whipped, [Page 260] spit vpon, taken and bound as a malefactor, &c. as the story of the Euangelists shew, &c.

3. Imputation of the sins of all the elect vnto him; so as the guilt of them was laid vp­on him, and hee sustained their person. This is a won­derfull abasement, hee was made sinne for vs, that knew no sinne in himselfe, 2. Cor. 5.21.

4. Fearfull agonies in his very soule, arising

1. First, from seuerall con­flicts and tentations, Hebr. 2.18. Heb. 4.15. But especially set vpon with all their furie inuisibly when he was on the Crosse, Colos. 2.15. And hath spoyled the principalities and po­wers, and hath made a shew of them openly, & hath triumphed ouer them in the same Crosse.

[Page 261]2. Secondly, from the pouring out of the vials of Gods wrath for sinne, which befell him chiefly in the gar­den, when hee swet blood for very anguish; & on the Crosse when hee cried, My God, my God, why hast thou forsaken me?

5. A most miserable man­ner of death: to die as a con­demned man, and condem­ned too both by Iewes and Gentiles: to die such a cursed death, as the death of the Crosse, which was both by God and man designed out, as the most ignominious kind of death; and to bee put to death in the middest of such malefactors, being reckoned amongst sinners, Esa. 53.12. Therefore will I giue him a por­tion with the great, and hee shall [Page 262] diuide the spoyle with the strong; because hee hath poured out his soule vnto death, and hee was counted with the transgressors, and hee bare the sinne of many, and prayed for the trespassers. And to suffer the nailing of his body, yea and the effusion of his most precious blood.

These are exquisite things.

The consideration whereof may serue both for 1. instruction, 2. for information, 3. and for con­solation.

1 For instruction, and so it may teach vs diuers duties which we should performe.

  • 1. To Christ himselfe.
  • 2. To our neighbours.
  • 3. To our selues.

The meditation of the passion of Christ should inflame in vs a desire and resolution:

1. To acknowledge the mar­uellous [Page 263] mercies of our Sauiour, and to confesse his praises, and to adore his name, that could bee willing to suffer such things for vs, Phil. 2.11. Euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of God the Fa­ther.

Esa. 63.1.2.7.8. Who is this that commeth from Edom with red gar­ments from Bozra, he is glorious in his apparel, and walketh in his great strength, &c.

I will remember the mercies of the Lord, and the praises of the Lord, according vnto all the Lord hath gi­uen vs, and for the great goodnesse toward the house of Israel, which he hath giuen them according to his tender loue, and according to his great mercies.

2. To mourne affectionately for our sinnes, that haue so pier­ced the Sonne of God, as we are [Page 264] taught, Zach. 12.12. They are the nailes that pierced, and the lance that let out his heart-blood: Wouldest thou not bee grieued, if thou haddest killed thine owne brother?

3. To sinne no more, but for euer to bee afraid of crucifying the Sonne of God againe, Rom. 6.6. Heb. 10.24. &c. But rather to liue to him that died for vs, and to deuote both soules and bodies vnto his seruice, 2. Cor. 5.15. He died for all, that they which liue should not henceforth liue vnto themselues, but vnto him which died for them, and rose againe.

1. Pet. 2.24. Who his owne selfe bare our sinnes in his body on the tree, that wee being deliuered from sinne, should liue in righteousnesse.

4. To loue him with our vt­most affections, and with all the sincerity of our hearts, account­ing [Page 265] them accursed, that loue not the Lord Iesus, 1. Cor. 16.22. Eph. 6.23. 1. Pet. 1.9. Shall the Father loue Christ for his willingnesse to die for his sheepe, and shall not we? Ioh. 10.17.18. Therefore doth my Father loue me, because I lay downe my life, &c.

5. To come willingly at the time of the assemblies of his Ar­my vnder his colours in holy beauty. When we see the ban­ners of Christ crucified, displai­ed, we should run with all readi­nesse, professing our homage, and willingnesse to liue and die in his seruice; the youth of his wombe, that is, such as are begot­ten of his loines in the Gospell, should for multitude flock to the house of God, as thicke as the dew that falles from heauen in the morning; so thicke, that the con­course of Christians should now [Page 266] be like a very mist of dew, Psalm. 110.2.3.4.

6. Not to be the seruāts of men; that is, to bee bound to no mans example, will, lusts, humours, likings, but to be free vnto the seruice of Iesus Christ onely, who hath paid for vs so deare a price, 1. Cor. 7.23. Yee are bought with a price: be not the seruants of men.

7. To suffer any thing for his sake, that hath suffered so great things for vs: so as we could bee willing to forsake father and mo­ther, brother and sister, house and land, and all for his sake, and for the Gospell.

8. To celebrate the memorie of his death and passion with all re­uerence, honour, and hearty affe­ction: this is that we should do in the receiuing of the sacramēt, which doth crucifie Christ before our eies, and shew vs how he was [Page 267] taken, broken, giuen, & slaine for our sakes, shall we not do this in remēbrance of him? shall we not eate the sweete flesh of this im­maculate lambe, with the sower hearbes of contrition, and griefe for our sinnes and vnworthines? shall wee not at this feast put a­way all leauen out of our dwel­lings? God forbid, wee should dare to eat of this bread, or drink of this cup vnworthily, and so make our selues guilty of the bo­dy and blood of Christ: rather let vs all examine our selues, and so let vs eate in remembrance of him, iudging our selues, that we be not condemned of the Lord. Thus of the first sort of duties.

Secondly, the meditation of 2 Christs passion should direct vs, and stirre vs vp to the care of di­uers things in our carriage one towards another, and these du­ties [Page 268] are either Generall to all, or speciall to some.

There are foure generall du­ties wee should learne from the passion of Christ:

1. The first is harmelesnesse: seeing Christ our Passeouer is sa­crificed for vs, wee should keepe the feast with vnleauened bread of sinceritie and truth, and put a­way all leauen out of our dwel­lings; euen all leauen of malice and naughtinesse, all vile affecti­ons one against another, 1. Cor. 5.7.8.

2. The second is humilitie: the same minde should be in vs, that was in Christ Iesus; who be­ing equall with God, was con­tent for our sakes to make him­selfe of no reputation, taking vp­on him the forme of a seruant; we should in lowlinesse of mind each esteeme others better then [Page 269] themselues, doing nothing through strife or vaine-glory, looking not on our owne things, but euery one also on the things of others, making our selues e­quall to them of the lower sort, being of one accord, of one minde. If we would learne any thing of Christ, we must learne lowlinesse, and meekenesse of him, Phil. 2. from the 2. to the 9. Matth. 11.29.

3. The third is loue, and that in the feruency and constancy of it, refusing no paines, nor dan­gers to shew our affection to the brethren: wee should walke in loue, as Christ loued vs, and gaue himselfe a sacrifice of sweet smel­ling sauour to God for vs, Ephes. 5.1.2. Yea, our liues should not be deare to vs to declare our loue to the brethren: but as Christ laid down his life for vs, so ought [Page 270] we to lay downe our liues for the brethren, 1. Iohn 3.16. Hereby haue we perceiued loue, that he laid downe his life for vs: therefore we ought also to lay downe our liues for the brethren.

4. The fourth is pitie, and that in speciall to such as suffer in soule: If there bee any bowels in vs, the remembrance of the ago­nie of Christ in the garden, and on the crosse, should make vs with more tendernesse of heart pity them, that for the griefe and feare of their hearts cry out, that God their God hath forsakē them. If Christ needed an Angel to com­fort him, what need haue these of comfort? The maruelous feare & distresse Christ was in, sheweth that these kinds of sufferings of spirit, bee the most grieuous di­stresses.

Thus in generall.

[Page 271]In the fifth to the Ephesians, this maruelous loue of Christ to the Church shewed in his passi­on, is vsed as a motiue to per­swade husbands to loue their wiues, and in all deerenesse of af­fections to cherish them, and prouide for them; denying them­selues, that they may profit and content them, as Christ did, when he gaue himselfe not only to the Church, but also for the Church, Ephes. 5.25. &c.

Thus of the duties also to o­thers.

Thirdly, the meditation of 3 these principles about the passion of Christ, should excite vs to the practice and care of diuers du­ties, that concerne our selues, as

1. First, we should here learne to ioy and glory in the crosse of Christ aboue all things. The re­membrance of the loue of Christ [Page 272] herein, and our wonderfull deli­uerance from the vnspeakable dangers we were in, by reason of our sinnes, should breed in vs a maruelous inward and hearty exulting in this expiation of sins by the passion of Christ. Thus Paul; God forbid I should reioyce in any thing, but the crosse of Christ, Gal. 6.14.

2. We should (while we liue) haue more care of our pretious soules; the price paied to ransom them, should teach vs their worthes, and to know that they are things, must bee looked to with more care then ordinarie. There was more giuen to re­deeme a soule, then needed to be giuen to buy the whole world, yea, many worlds. We are wont to be exceeding carefull to keepe such things, as cost deere with all circumspection; neuer any thing [Page 273] cost more then the soule; and therefore nothing must be so at­tended as the soule, which is committed to thee to preserue, till the day of Christ.

3. Thirdly, these extreme things, Christ hath suffered for vs, to shew his loue to vs, should make vs for euer trust him, and rely onely vpon him, as the life of our liues, and the breath of our nostrils, so as we should alwaies resolue with the Apostle Paul, Gal. 2.20. that the life we now liue in the flesh, we will liue by the faith of the Sonne of God, who shew­ed his loue to vs, by giuing him­selfe for vs, Phil. 1.21. For Christ is to me both in life, and in death ad­uantage.

4. These terrible agonies and sufferings of Christ should make vs liue in feare, and spend the time of our soiourning here in a [Page 274] singular feare to offend God any more by our sinnes; yea, seeing we were to bee washed in blood, before we could be cleane, wee should bee desirous to get such puritie, as that if it were possible, wee might not haue a spot, or wrinkle of sinne about vs, 1. Pet. 1.17.18.19. Passe the time of your dwelling here in feare:

Knowing that yee were not re­deemed with corruptible things, as siluer and gold, from your vaine con­uersation receiued by the traditions of the Fathers: but with the preci­ous blood of Christ, as of a lambe vn­defiled, and without spot.

Ephes. 5.26. That he might san­ctifie it, and clense it by the washing of water through the word. 27. That he might make it to himselfe a glo­rious Church, not hauing spot, or wrinkle, or any such thing: but that it should be holy, and without blame, &c.

[Page 275]5. We may here learne an excellent way, how to mortifie sinne, and destroy the power of any corruption. Look how God did with sinne, so should we: but God vsed crucifying, as the best medicine to kill the force and guilt of it, and so should wee. Hence it is, that the terme of cru­cifying is giuen vnto the morti­fication of sinne: Gal. 5.24. For they that are Christs, haue crucified the flesh with the affections, and the lusts, &c. We are therefore coun­selled to crucifie the flesh accor­dingly in many places of Scrip­ture. Now that we may crucifie our sinnes:

1. We must haue them to the crosse of Christ, force them before the tree, on which he suffered; it is such a sight as sinne cannot a­bide. It will begin to die within a man vpon the sight of Christ on [Page 276] the crosse: for the crosse of Christ accuseth sin, shames sinne, and by a secret vertue feedes vpon the very heart of sinne.

2. Wee must vse sinne, as Christ was vsed, when hee was made sin for vs; wee must lift it vp, and make it naked by con­fession of it to God; wee must pierce the hands, and feete, and heart of it by godly sorrow, and application of threatnings a­gainst it, and by spirituall re­uenge vpon it.

The hands, I say, in respect of operation, that it may worke no more. The feet in respect of pro­gression, that it may raigne no longer; and the heart in respect of affection, that it may be loued no longer: wee haue an inward seate for concupiscence to lodge in. And thus as we should vpon all occasions, so especially in the [Page 277] preparation to the Sabbath, and when we are to keep a Passeouer to the Lord. That was the time chosen to crucifie Christ in, and certainely it is a wonderfull fit time for vs to execute this worke of mortification vpon our sins.

Lastly, this doctrine of the passion of Christ should wonder­fully arme vs with patience in all afflictions. The Captaine of our saluatiō was consecrate through afflictions, Heb. 2.10. For it be­came him, for whom are all things, and by whom are all things, s [...]eing that he brought many children vn­to glory, that he should consecrate the Prince of their saluation through af­fliction. Though he were the son, yet he learned obedience by the things he suffered, Heb. 5.8. For as much as Christ hath suffered for vs in the flesh, wee should arme our selues with the same minde, [Page 278] 1. Pet. 4.1. For wee are hereunto called, and Christ suffered for vs, leauing vs an example, that wee should follow his steps in doing well, and taking it patiently, when we suffer euill, 1. Pet. 2.19.20.21. &c.

Afflictions are the markes of Christ, and we should glory in it alwaies to beare about in the bo­dy the dying of the Lord Iesus, 2. Cor. 4.10. Gal. 6.17. And God hath predestinated vs, that wee should bee conformed to the I­mage of his Sonne in sufferings, Rom. 8.29. And therefore if we will raigne with Christ, wee must suffer with him, 2. Tim. 2.12. Let vs therefore bee fully perswaded to take vp our crosse also daily, and follow him, Luke 9.23. Let vs therefore also go forth to him without the campe bearing his reproch, Heb. 13.13. And with [Page 279] patience run the race that is set before vs; looking to him, that being the author, and finisher of our faith, endured such contra­diction of sinners against him­selfe; endured the crosse, despised the shame, and resisted euen vn­to blood, Heb. 12.1.2.3.4. Wee should neuer therfore be weary, or faint, hauing such a paterne before vs, and knowing the end God gaue to him, and hath pro­mised to vs, and accomplished in the experience of others of his seruants; but euen learne to obey God in this commandement a­bout afflictions, as well as any o­ther.

Thus of the vses for Instruction: the vses for Information follow.

The doctrine of the passion of Christ may enforme vs in diuers things, as

First, concerning true felicitie [Page 280] in the negatiue consideration of it: for in as much as Christ had so little to doe with the world, and spent his daies so without the profits and pleasures of this life, it shewes, that his kingdome was not of this world, and that the best treasures lie not in these things; and besides, that one may bee truly blessed, and yet be ex­tremely destituted of these out­ward comforts of life.

2. Secondly, concerning the dan­gerousnes of the doctrine of the Papists: for these principles shew vs, that we must for euer separate from them, if they persist in their heresies: for they teach vs, that Christ did not once for al fully sa­crifice to God, but that the sacri­fice must be renewed daily in the Masse, contrary to the expresse words of the text, Heb. 9.26.28. For then must he [...] haue often suffe­red [Page 281] since the foundation of the world: but now in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe:

So Christ was once offered to take away the sinnes of many.

Heb. 10.11.12. And euery Priest appeareth daily ministring, and oft times offereth one manner of offering, which can neuer take away sinnes:

But this man after he had offered one sacrifice for sinnes, sitteth for e­uer at the right hand of God.

And besides, they teach, that men may make satisfaction to God for their sins by their owne workes, and by the workes of the Saints.

3. Thirdly, concerning the most wofull condition of wicked men that liue in their sinnes, they may fully see, how they shall speede with God by this that befell [Page 282] Christ. If God spared not his one­ly begotten Sonne, that was but a suretie for sinne, will he spare them that are principals? would not God find out such a mercy to Christ, as to free him from such extremities; and do they trust to a mercy in God neuer reuealed in the word, neuer shewed to Christ? was not Christ able with­out such wofull tortures to beare the wrath of God; and doe they thinke to be able to endure those riuers of brimstone, and fier in Hell?

4. Concerning a singular and new way of obedience in Christ: if wee will needes haue workes of supererogation, let vs ac­knowledge them onely in Christ: for the doctrine of his passion tels vs of an obedience to a comman­dement of God, that was not in the Morall law; and that was his [Page 283] speciall submission to that sin­gular will of his Father, in being that one that should die for the people. To expiate for other mens sinnes, is a speciall kind of righteousnesse, not mentioned in the Law.

5. Concerning the offence of the Crosse, though both Iewes and Gentiles stumbled at this do­ctrine at the first; yet we see there is no reason why wee should bee troubled at the abasements of Christ, but rather to reioyce, and wonder at the dreadfull expia­tion was made to God for vs in them. For thus it behoued him to suffer, as all the Prophets from Moses haue witnessed, 1. Cor. 1.23. Luk. 24.45.46.

Thus of the vse for informa­tion.

The consolations follow.

The doctrine of the passion of [Page 284] Christ is exceeding comfortable, and that both in generall and particular consolations.

It is generally comfortable:

1. First, in respect of the esta­blishment of our hearts, in the assurance that Iesus of Nazareth was the true Messias promised to ye Fathers. Which may appeare, if we consider but the history of his passion, in as much as in him were fulfilled al these signes fore­told in the seuerall ages of the old Church. The old prophesies were all accomplished in him. The scepter was now departed from Iuda, foretold, Genes. 49.10. They diuided his garments, and cast lots vpon his vesture, ac­cording to Psalm. 22.8. They pierced his hands and feet. Psal. 22.16. The chiefe builders refu­sed him, according to Psal. 118.22. In his arraignment hee was [Page 285] silent, & opened not his mouth, according to Esa. 53.7. Hee was reckoned amongst the wicked in his death, according to Esa. 53.12. They gaue him gall and vineger to drinke, according to Psalm. 69.21. He accomplished the meaning of the sacrifices in shedding his blood, and suffer­ing without the campe Heb. 9.14. Heb. 13.11.12.

2. Secondly, if we consider the effects of his passion: for from hence flowes to vs, and euery be­leeuer,

1. First the purchase both of our soules and bodies, 1. Cor. 6.20. For ye are bought for a price: therefore glorifie God in your body, and in your spirit: for they are Gods.

Rom. 7.4. So ye my brethren are dead also to the law by the body of Christ, that ye should bee vnto ano­ther, euen vnto him, that is raised vp [Page 286] from the dead, that we should bring forth fruit vnto God.

2. The ratification of the e­ternall couenant, Heb. 9.16. For where a testament is, there must bee the death of him that made the te­stament, &c.

3. The reconciling of vs to God, Rom. 5.10. For if when wee were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, we shall be sa­ued by his life,

1. Pet. 3.18. For Christ also hath once suffered for sinnes: the iust for the vniust, that hee might bring vs to God, &c.

4. The abolishing of sinne, both in respect of the remission of the guilt, 1. Ioh. 1.7. The blood of Iesus Christ his Sonne cleanseth vs from all sinne.

Matth. 26.28. For this is my blood of the new testament, that is [Page 287] shead for many for the remission of sinnes. And sanctification against the power of it, Rom. 6.6. Know­ing this, that our old man is crucifi­ed with him, that the body of sinne might be destroyed, that henceforth we should not serue sinne, &c.

5. The swallowing vp of death, 1. Cor. 15.54. So when this corruptible hath put on incorrupti­on, and this mortall hath put on im­mortality: then shall be brought to passe the saying that is written: Death is swallowed vp into victory. Vanquishing him yt had power of death, freeing vs that were in bondage to the feare, and that of death, Hebr. 2.14.15. For as much then as the children are par­takers of flesh and blood, he also him­selfe likewise tooke part with them, that he might destroy through death him that had the power of death, that is, the diuell.

[Page 288] And that hee might deliuer all them, which for feare of death were all their life time subiect to bon­dage.

2. Tim. 1.10. But is now made manifest by the appearing of our Sa­uiour Iesus Christ, who hath abo­lished death, and hath brought life and immortality vnto light through the Gospell, &c.

6. Liberty to enter into the most holy place of heauen, by a new and liuing way, Hebr. 9.12. Neither by the blood of goats and calues, but by his owne blood entred he in once vnto the holy place, and obtained eternal redemption for vs.

Hebr. 10.19. Seeing therefore, brethren, that by the blood of Iesus we may be bold to enter into the holy place.

Thirdly, if we consider the or­der of priesthood, of which he was in offering this sacrifice. He was [Page 289] a Priest after the order of Mel­chisedeck, and not after Aaron, Psalm. 110.4. The Lord sware and will not repent, thou art a Priest for euer after the order of Melchisedeck.

Heb. 7. all the chapter.

Of all the Priests that were types of Christ, Melchisedeck was the most liuely and noblest type, and did most fully shadow out both the person and office of Christ: For by Melchisedeck three most comfortable things in Christ were shadowed out:

The first was his dignity: hee was so a Priest, as he was a King also, able to feed and nourish the most mighty on earth, as the King of Salem did Abraham.

2. The second was the effica­cy of his Priesthood, noted in two admirable benefits flowing from his obedience and passion, viz. Righteousnesse and Peace: [Page 290] Righteousnesse, for hee is the Lord our righteousnesse: Peace, in that hee fully pacified Gods anger for our sinnes, as our at­tonement, and so he was indeed that King of Zedech, that is, of righteousnesse: and of Salem, that is, of peace.

3. The third was the eternity of his Priesthood; hee is a Priest for euer, he dieth not, as did the sonnes of Leui, nor doth the ef­ficacy of his Priesthood euer cease. The holy Ghost of purpose concealeth the mention of the birth and death of Melchisedeck, that so hee might bee the fuller type of Christ, who had no father as man, nor mother as God; and of his dayes there is no end; which last thing is the speciall consolation, for which I allea­ged this type. There is no time wherein we can want the benefit [Page 291] of Christs sacrifice, if we haue ac­cesse to God, and the throne of his grace; and the rather because God hath sworne and will not repent, Psalm. 110.4.

Thus in generall.

In particular, there are many excellent comforts may bee rai­sed from the passion of Christ, for

First, hence wee may gather a matchlesse testimony, and vn­doubted, of the infinite loue of God to man, in that hee spared not his owne Sonne, but gaue him to the death for vs, Ioh. 3.16. For God so loued the world, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue euer­lasting life, &c.

1. Ioh. 4.9. In this appeared the loue of God toward vs, because God sent his only begotten Sonne into the world, that wee might liue through [Page 292] him, &c. Which may likewise assure vs, that there is nothing can be good for vs, but hee will certainly giue it vs also, Rom. 8.32. Who spared not his owne Sonne, but gaue him for vs all to death, how shall hee not with him giue vs all things also?

2. Secondly, shall wee euer doubt our freedome from con­demnation, that know from hence what a price was paid for discharge of our debts by such a surety? How can we be so vildly infected with vnbeleefe? as to feare arresting, or imprisonmēt, or vndoing, when all is in Christ so fully and exquisitely satisfied to the very vttermost farthing. How could the surety haue euer escaped such iustice in God? such malice in men, and diuels, the sar­geants and iaylors? if he had not most abundantly payed all [Page 293] could bee demanded.

3. Thirdly, what an encourage­ment may this bee to beleeue what Christ saith to vs? was not he a faithfull witnesse, & teacher, that sealed his doctrine with his blood? great therefore is the in­fallibility of the Gospell, that truth which is according to god­linesse, and to bee receiued with all full assurance without wauer­ing or feare, Reuel. 1.5.

4. Fourthly, shall not his ex­ample comfort vs in all trials, especially when we suffer the ex­treamest things can befall vs in this life? what are those to the sufferings of Christ? and with what compassion will he receiue vs in affliction, that was so affli­cted himselfe? Esa. 63.1—9. &c.

And in particular, it may ease in paines, and in death it selfe, to remember the dolours of [Page 294] Christ, especially considering that from thence flowes a vertue to helpe vs in all our pangs and distresses, in life and death.

5. Lastly, there are many par­ticular comforts may bee gathe­red from the manner of his suffe­rings, and diuers particularities in them: as

1. He suffered in Ierusalem, & so both fulfilled the types of the old Testament: for there was Isaac offered vp, and there the sa­crifices were slaine, and also sig­nified vnto vs, that he had obtai­ned for vs the vision of eternall peace, which the name Ierusalem importeth.

2. Secondly, he suffered the first part of his chiefe passion in a garden, to comfort vs in the abolishing of the first sin, which was committed in a garden, and imputed to Christ.

[Page 295]3. Thirdly, he was betrayed, taken, bound, and forsaken, and all for vs: hee was betrayed, to expiate our treason in Adam: he was taken, to restore vs cap­tiues: hee was bound, that wee might be loosed: he was forsaken of all, euen of his owne best dis­ciples, to let vs know, that hee a­lone did performe the worke of satisfaction and redemption for vs, Esa. 63.3.

4. Fourthly, he was araigned & condemned both by Iewes and Gentiles in the consisiory of the Priests, and at the tribunall of Pi­lat, therby to notifie both to Iews and Gentiles, that he was giuen to sacrifice for sins of both, & to signifie yt he was the true Messias, or Shiloh, because now ye scepter was departed frō Iuda ▪ Gen. 49.10

5. His silence to the most ac­cusations shewes: 1. that he was [Page 296] a greater person then hee that iudged him: 2. Secondly, that he fulfilled the Scriptures, that said he opened not his mouth, Esa. 53.7. 3. That hee suffered for our euill words, but especi­ally it assures vs, that he suffered them as our surety, in that he did endure the imputation of such monstrous crimes, and yet held his peace.

6. He was whipped, and crow­ned with thornes; he was whip­ped, to deliuer vs from both spi­rituall, corporall, and eternall scourges that was due vnto vs.

The crowne of thornes may signifie:

  • 1. That hee expiated our ambition in Adam.
  • 2. That he might merit for vs an eternall crowne.
  • 3. That he would gather a kingly people out of the most [Page 297] thorny and hurtfull nations, which as a crowne should compasse God about in ser­uing and honouring him.
  • 4. That he had borne our thorny cares, and therfore we should cast all our care vpon him.

7. He was clothed with a pur­ple garment, and a reed in his hand, which both signified, that he was a King, though they did it in scorne. His purple garment shewes, that hee was that great Warrior, which was forespoken of, when they said, Who is this that comes from Edom with red garments? &c. Isaiah, 63.1. to 7. The reed was two waies comfor­table: for first it shewed, that this was hee, that should breake the Serpents head: for a reed is the most mortall thing to a Serpent, as the learned record, and there­with [Page 298] they were vsed to kill them; and besides by a reed, as by a pen he did blot out the hand-writing in the debt-booke, that was a­gainst vs.

8. He suffered in Golgotha, a place of dead mens bones, in which the most notorious offen­ders did suffer their punishment, that so hee might raise vp the Banner of Iustification, euen in the very place of contamination, and damnation.

9. Hee was vnclothed, and made naked to satisfie for the sin of our first parents, who were spoiled of the garment of inno­cency; and to deliuer vs from sin and mortality, of which the gar­ments of skinne giuen to our pa­rents, were a monument; and perhaps to shew, how we should enter into heauen, viz. as Adam did into paradise naked in body, [Page 299] but clothed in soule with Inno­cency and immortality: but chiefe­ly to expiate for our shamefull wickednesse before God.

10. Hee was hanged vpon a tree, that so as death by the tree entred into the world, so on a tree it should be destroied, and life brought backe againe. And besides herein Christ answered the type in Isaacks offering vp, and the brasen Serpent lifted vp on high, Ioh. 3.14. and that Christ lifted vp in the aire, might ouer­come the Prince of the aire, and all his spirituall wickednesses, Coloss. 2.15. And that he might beare the curse of the Law, being in that kind of death made a spe­ciall curse for vs, Gal. 3.13.14.

11. He dranke gall and vini­ger, wherein he both fulfilled the Scriptures, Psal. 69.21. For they gaue me gall in my meate, and in my [Page 300] thirst they gaue me vineger to drink, &c. And as the second Adam bare the punishment of the first Adams offence in tasting the iuice of the forbidden fruit.

12. The nailing of his hands and feete, assures vs of the cancel­ling of the hand-writing of ordi­nances, that was against vs; both of the dissolution of all ceremo­niall agreements, and of the full cancelling of the bond morall for so much, as concernes the forfei­ture that lay vpon vs, Coloss. 2. 14, &c.

CHAP. XXI. Of Christs intercession.

HItherto of the expia­tion of sinnes.

The third part of the Priesthood of Christ followes, and that is the intercession of Christ: concer­ning which there are foure prin­ciples.

1. That Christ at the right hand of God maketh intercession for vs, Rom. 8.34. Who shall condemne? It is Christ, which is dead, yea, or ra­ther, which is risen againe, who is al­so at the right hand of God, and ma­keth request also for vs.

Heb. 7.25. Wherefore he is able also perfectly to saue them, that come vnto God by him, seeing he euer li­ueth to make intercession for them.

[Page 302]2. That we haue no other in­tercessour in heauen but Christ, 1. Tim. 2.5.6. For there is one God, and one Mediator betweene God and man, which is the Man Christ Iesus:

Who gaue himselfe a ransome for all men to bee a testimony in due time.

Isaiah 59.16. And when he saw, that there was no man, he wondred, that there was no intercessour; ther­fore his arme did saue it, and his righteousnesse it selfe did sustaine it.

3. That the intercession of Christ is perpetuall, hee so doth it once, as hee will neuer faile to doe it in all ages, Heb. 7.25.28. For the Law maketh men high priests which haue infirmitie: but the word of the oth, that was since the law, maketh the sonne, who was con­secrated for euermore.

[Page 303]4. That he makes intercession onely for the Elect, Iohn 17.9. I pray for them: I pray not for the world, but for them which thou hast giuen me: for they are thine &c.

Now for the explication of these principles, three things must be opened.

The first is the acceptation of the word intercession: for it signi­fieth

Sometimes the prayers which the godly make in the name of Christ the intercessor, to turne a­way Gods iudgements from their brethren in this world, and so it is taken, 1. Tim. 2.1. I exhort therefore, that first of all supplicati­ons, prayers, intercessions, and gi­uing of thanks be made for all men, &c.

Sometimes the complaints, that men make or pretend to make against the faults of others: [Page 304] Thus Elias made intercession a­gainst Israel, Rom. 11.2. And the Iewes made intercession against Paul, Acts 25.24. But vsually it signifieth that part of the media­tion of Christ, in which he ap­peares before God to preuent or pacifie his displeasure towards the Elect.

2. The second is, how many waies Christ makes intercession for vs, and so there are seuen di­stinct things in the intercession of Christ: for

1. First, he presents himself be­fore God with his merits ten­dring his sacrifice for our satisfa­ction, Heb. 9.24. For Christ is not entred into the holy places that are made with hands, which are simili­tudes of the true sanctuary: but is en­tred into very heauen, to appeare now in the sight of God for vs. And so pacifying God toward vs, Ier. 30.31.

[Page 305]2. Hee praied, and still doth pray for vs: all his prayers on earth were a part of his interces­sion, and he still prayeth for vs in heauen, Rom. 8.34. Who is also at the right hand of God, and maketh request also for vs.

Heb. 7.25. Wherefore he is able also perfectly to saue them, that come vnto God by him, seeing hee euer li­ueth to make intercession for them, &c.

3. He offers vp our prayers and praises to God, Reuel. 8.3.4. That he should offer with the prayers of all Saints vpon the golden altar, which is before the throne.

And the smoke of the odours with the prayers of the Saints went vp before God out of the Angels hand. And so all our good works, Col. 1.22. In the body of his flesh through death, to make you holy and vn­blameable, and without fault in his sight.

[Page 306]4. He vndertakes for vs before God, and giues his word for vs, that we being mindfull of recon­ciliation through him, shall es­chew sinne by his grace, and not prouoke God any more, as wee haue done. This sponsion is a necessary part of the office of an intercessor, Iohn 17.6. I haue de­clared thy name vnto the men, which thou gauest mee out of the world, thine they were, and thou gauest them mee, and they haue kept thy word.

25. O righteous Father, the world hath also not knowne thee, but I haue knowne thee, and these haue knowne that thou hast sent me.

26. And I haue declared vn­to them thy name, and will declare it, that the loue wherewith thou hast loued me, may be in them, and I in them.

5. He pleades our cause as an [Page 307] aduocate, and remoues and non-suites all accusations, which men or Diuels may make against vs to God, Rom. 8.34. as before, 1. Ioh. 2.1. My babes, these things write I vnto you, that ye sinne not: and if any man sinne, we haue an Aduocate with the Father: Iesus Christ the iust, &c.

6. He poureth out vpon vs the spirit of intercession, which cau­seth vs after an vnutterable man­ner to make our moanes and re­quests to God, Rom. 8.26. Like­wise the spirit also helpeth our infir­mities: for we know not what to pray as we ought: but the Spirit it selfe maketh request for vs with sighes, which cannot be expressed, &c. So in the 15: For ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirit of ad­option, whereby wee cry Abba Fa­ther.

[Page 308]Gal. 4.6.7. And because yee are sonnes, God hath sent forth the spi­rit of his Sonne into your hearts, which crieth Abba Father, &c.

7. Hee sprinkleth his blood vpon vs, by application of his merits to vs, which cries and makes intercession for vs, Heb. 12.24. And to Iesus the Mediatour of the new Testament, and to the blood of sprinkling, that speaketh better things, then that of Abel, &c.

The third is, in which nature he maketh intercession? & I answer, in both. For howsoeuer, if we cō ­sider the Diuine nature of Christ, Christ is then equall with the Fa­ther, and the same in essence, and so it cānot fitly be said, that Christ requesteth any thing of the Fa­ther; yet if we respect the person of Christ in his diuine nature, as it is personally vnited to ye humane in the dispensatiō of grace, as vo­luntarily [Page 309] he hath vndertaken for vs: so it is no more inconuenient to pray for vs, thē it is to take vp­on him the forme of a seruant for vs; and the office of a Mediatour, vnto which belongs this worke of praying.

The vse of all may be, first, for confutation of the Papists, who do most sacrilegiously dishonor the intercession of Christ, by substituting secondary intercessors. The office is bestowed onely on the Kings son, and they most iniuri­ously would imploy the kings ser­uants: we know no Master of re­quests, but Iesus Christ; nor doth it help thē, that they say, they haue mediators of intcrcession, but not of redēption, but only Christ: for when they acknowledge and beg not only the prayers, but the me­rits too of the Saints to purge a­way their sinnes, and supply their [Page 310] wants, they make them mediators of redemption also.

Secondly, for instruction, and so it should teach vs:

1. To imitate this part of the Priesthood of Christ, both by praying to God for our bre­thren, and for all sorts of men, though they bee our enemies, 1. Tim. 2.1. and also by making peace, and keeping it, as much as is possible amongst men. Blessed are the peace-makers: for this makes them like the Sonne of God, Matth. 5 7. and seeing the Saints shall iudge the world, they should put in to end the quarrels amongst the brethren, if it may be.

2. Secondly, to liue so, as Christ may haue credit by vs, in giuing his word for vs. Hath Christ vn­dertaken for vs to God, and shall not we bee carefull to the vtter­most [Page 311] of our power to be such, as he hath promised for vs, we shall be, Iohn 17.10.18.19.

3. To pray and giue thankes much, and so to doe all the good we can, seeing it shall all be pre­sented to God by Christ, Colos. 1. 22. Reuel. 8.3.4.

4. To establish our selues in the full assurance of faith, seeing all our imperfections are coue­red in Christs intercession, and we may approch to God by this new and liuing way, and be sure of heauen also, euen to come within the vaile, when we die, Heb. 10.19.

Thirdly, for consolation: for wee may and ought to bee much refreshed, if we consider, that by the intercession of Christ

1. The fauour of God is esta­blished vpon vs, and God is kept quiet from being prouoked a­gainst [Page 312] vs; God and we are now through him all one, Ioh. 17.21.

2. The compassion of God is implored in the times of distresse and affliction, Zach. 1.16. &c.

3. The diuell is restrained, he cannot hurt vs, either by temp­ting, or accusing; our faith shall be kept, that it faile not, Zach. 3. 3. Rom. 8.34. Luke 22.32.

4. Our sinnes which we daily commit, are forgiuen vs, he being an earnest aduocate to pleade for vs, 1. Iohn 2.1.2.

5. We shall be protected a­gainst the hatred of the world, Iohn 17.14.15.16. I haue giuen them thy word, and the world hath hated them, because they are not of the world, as I am not of the world.

I pray not that thou shouldst take them out of the world, but that thou keepe them from euill, &c.

6. Our prayers and suites shall [Page 313] bee all presented and obtained, Reuel. 8.4.

7. We shall be kept from e­uill, and preserued vnto the end, vntill wee be perfected from all sinnes and wants, Ioh. 17.11. And now am I no more in the world, these are in the world, and I come to thee: holy Father keepe them in thy name, euen them whom thou hast giuen me, that they may be one as we are.

15. I pray not that thou shoul­dest take them out of the world, but that thou keepe them from euill.

23. I in them, and thou in mee, that they may bee made perfect in one, &c.

8. We haue assured hope of the glory of heauen, and to dwel in the most holy place, that is, within the vaile, Heb. 10.19. See­ing therefore brethren, that by the blood of Iesus we may bee bold to en­ter [Page 314] into the holy place, &c.

Heb. 7.25. Wherefore hee is able also perfectly to saue them that come vnto God by him, seeing he euer li­ueth to make intercession for them, &c.

Ioh. 17.24. Father, I will that they which thou hast giuen mee, bee with me, euen where I am, that they may behold my glory which thou hast giuen me; for thou louedst mee before the foundation of the world.

Colos. 3.1. If ye then bee risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God.

9. We shall be laden with al needfull blessings in the meane time, Heb. 12.24.

10. All this is the more com­fortable, because hee liueth euer to make request for vs. There is no cessation of this office, but at all times we may haue the bene­fit [Page 315] of it, Ioh. 17.20.

Heb. 7.25. Wherefore he is able also perfectly to saue them that come vnto God by him, seeing hee euer liueth to make intercession for them, &c.

CHAP. XXII. Of the Regall office of Christ.

HItherto of the priest­ly office of Christ, his regall office fol­lowes. And heere first I will plainly lay downe the principles, and proue them: and then for more euidence methodi­cally for explication shew the parts of his office heerein: and lastly make vses of all.

There are seuen things to bee beleeued concerning Christ, which belong to his regall office.

[Page 316]First, that he ouercame sinne, death, the graue, and hell, and rose againe from the dead, and ascended into heauen, and sit­teth at the right hand of God in maiesty.

That he is risen from the dead, these places are euident to keepe in our memories, Rom. 1.4. And declared mightily to be the Sonne of God, touching the spirit of sanctifi­cation by the resurrection from the dead.

Rom. 4.25. Who was deliuered to death for our sinnes, and is risen againe for our iustification.

1. Cor. 15.54. Then shall bee brought to passe the saying that is written, Death is swallowed vp into victory.

Ioh. 20.12. And saw two An­gels in white, sitting the one at the head, the other at the feet, where the body of Iesus had laien, &c.

[Page 317]Mark. 16.6. But hee said vnto them, be not afraid, ye seeke Iesus of Nazareth, which hath been crucifi­ed: he is risen, he is not here, behold the place where they put him, &c.

14. Finally, hee appeared vnto the eleuen, as they sate together, and reproued them of their vnbeleefe, and hardnesse of heart, because they beleeued not them which had seene him, being risen vp againe.

2. Tim. 2.8. Remember that Ie­sus Christ made of the seed of Da­uid, was raised again from the dead, according to my Gospell, &c.

That hee ascended into hea­uen, these places may suffice to proue it, Mark. 16.19. So after the Lord had spoken vnto them, he was receiued into heauen, and sat at the right hand of God.

Luk. 24.51. And it came to passe that as he blessed them, he departed from them, and was carried vp into [Page 318] heauen.

Act. 1.9. And when he had spo­ken these things, while they beheld, he was taken vp; for a cloud tooke him vp out of their sight.

Ephes. 4.8.9.10. Wherefore hee saith, when he ascended vp on high: hee led captiuity captiue, and gaue gifts vnto men.

Now in that he ascended, what is it, but that hee had also descended first into the lowest parts of the earth.

Hee that descended, is euen the same that ascended farre aboue all heauens, that he might fill all things.

That hee sitteth at the right hand of God, these places proue, Mark. 16.19. So after the Lord had spoken vnto them, hee was receiued into heauen, and sate at the right hand of God.

Heb. 1.9. Vnto which also of the Angels said he at any time: Sit at [Page 319] my right hand, till I make thine e­nemies thy foot-stoole, &c.

Heb. 8.1. Now of the things which wee haue spoken, this is the summe, that we haue such an high Priest that sitteth at the right hand of the throne of the maiesty in hea­uen, &c.

Eph. 1.20.21. Which he wrought in Christ when hee raised him from the dead, and set him at his right hand in the heauenly places.

Farre aboue all principalities and power, and might, and dominion, and euery name that is named, not in this world onely, but also in that that is to come, &c▪

Colos. 3.1. If yee then bee risen with Christ, seek those things which are aboue, where Christ sitteth at the right hand of God.

2. That Christ who purchased the Church by his blood, is ap­pointed of God to be the King, [Page 320] and head of the Church, and Prince ouer the people of God, hauing all power in his owne hands, Psalm. 2.6. Euen I haue set my King vpon Sion mine holy mountaine.

Matth. 28.18. And Iesus came and spake vnto them saying, All power is giuen vnto mee in heauen and in earth.

Ioh. 13.3. Iesus knowing that the Father had giuen all things into his hands, and that hee was come from God, and went to God.

Colos. 1.18. And he is the head of the body of the Church, he is the beginning and the first borne of the dead, that in all things hee might haue the preeminence.

Reuel. 19.16. And he hath vpon his garment, and vpon his thigh a name written: The King of kings, and Lord of lords.

3. That he is likewise appoin­ted [Page 321] to bee the law-giuer to the Church, and the Iudge of the whole world, Iam. 4.12. There is one law-giuer, which is able to saue and to destroy: who art thou that iudgest another man?

Ioh. 5.22. For the Father iudg­eth no man, but hath committed all iudgement vnto the Sonne.

27. And hath giuen him power also to execute iudgement, in that he is the sonne of man.

Act. 10.42. And he commanded vs to preach vnto the people, and to testifie that it is he that is ordained of God, a iudge of quicke and dead.

Act. 17.31. Because hee hath ap­pointed a day, in the which he will iudge the world in righteousnesse, by that man whom he hath appointed, whereof he hath giuen him an assu­rance vnto all men, in that he hath raised him from the dead, &c.

2. Tim. 4.1. I charge ye there­fore [Page 322] before God, and before the Lord Iesus Christ, which shall iudge the quicke and the dead at his ap­pearing, and in his kingdome, &c.

4. That his gouernment ex­tends to the people of all nati­ons, Psalm. 2.8. Aske of me, and I will giue thee the heathen for thine inheritance, and the endes of the earth for thy possession.

Matth. 28.18. And Iesus came and spake vnto them, saying: All power is giuen vnto mee in heauen and in earth, &c.

Phil. 2.10.11. That at the name of Iesus should euery knee bow, both of things in heauen, and things in earth, and things vnder the earth.

And that euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of God the Fa­ther.

5. That his kingdome is not [Page 323] of this world, but a spirituall and celestiall kingdome, Ioh. 18. 36. Iesus answered, my kingdome is not of this world; if my kingdome were of this world, my seruants would surely fight, that I should not be deliuered to the Iewes; but now is my kingdome not from hence.

Rom. 14.17. For the kingdome of God is not meate, nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost.

6. That hee will bee with his people to the end of the world, Matth. 28.20. Teaching them to obserue all things, whatsoeuer I haue commanded you: and loe I am with you alwaies vntill the end of the world, Amen.

7. This his kingdome is an euerlasting kingdome, Luk. 1. 33. And hee shall raigne ouer the house of Iacob for euer, and of his kingdome shall be no end.

[Page 324]Heb. 12.28. Wherfore seeing we receiue a kingdome which cannot be shaken, let vs haue grace, wherby we may so serue God, that wee may please him with reuerence and feare.

Dan. 2.44. And in the dayes of these Kings shall the God of heauen set vp a Kingdome, which shall ne­uer be destroyed, and this kingdome shall not be giuen to another people, but it shall breake and destroy all these kingdomes, and it shall stand for euer.

Dan. 7.14. And he gaue him do­minion, and honour, and a king­dome, that all people, nations, and languages should serue him; his do­minion is an euerlasting dominion, which shall neuer be taken away, and his kingdome shall neuer be destroy­ed, &c.

Against this last principle may bee obiected the words of the Apostle, Obiection. 1 Cor. 15.24. Then [Page 325] shall be the end, when hee hath deli­uered the kingdome vp to God, euen the Father, when he hath put downe all rule, and all authority, and po­wer. And therefore after that time it seemes hee shall raigne no more. For answere thereunto, we must know,Solution. that Christ shall not then cease to raigne, but on­ly cease to raigne after the same manner he doth now. That man­ner of administration, which hee now vseth in gathering and pre­seruing his Church shall then cease, there shall be then no need of it.

Thus of the principles.

Now for the explication, that wee may more distinctly con­ceiue of this office of Christ, as King, we must consider of foure things in it.

  • 1. The victory ouer the ene­mies, that opposed his title.
  • [Page 326]2 His kingly glory, with which he was qualified, and prepared for gouernment.
  • 3. His taking of possession of the kingdome.
  • 4. His administration, after he had possession.

For the first, Christ fought for his kingdome, and most victori­ously ouercame the Diuell, sinne, death and hell, and rescued his subiects from their thraldome, 1. Cor. 15.54.55. Colos. 2.15. Heb. 2.14. And this victory hee accomplished, and proclaimed in his resurrection from the dead.

For the second: the Regall glory of Christ consisted in two things: the first was the glorifi­cation of his humane nature. And the second was his triumph ouer his enemies.

The glorificatiō of his humane [Page 327] nature contained, 1. the deposi­tion of all the infirmities accom­panying our nature, which hee vndertooke for our sakes; so as now hee ceased to hunger, or thirst, or bee weary, or feele any paine, or griefe, nor could he suf­fer any more, or die.

2. The perfecting of his hu­mane nature, with all the de­grees of celestiall gifts and en­dowments could possibly befall a created nature, both in body and mind. His very body was glorified, surpassing the Sunne in the firmament, for splendor and brightnesse.

Now for the triumph of Christ, he acted it two waies:

  • 1. In those frequent manife­stations after his resurrection for the 40. dayes hee was pleased to abide on earth.
  • 2. In that most glorious as­cension [Page 328] riding in the chariot of triumph vp into heauen, leading with him captiuity captiue.

The third thing is, his taking possession of his kingdome, and this he did, when he sat downe at the right hand of the Maiesty of God, and was exalted aboue all that is named, and had power o­uer all things giuen him of his Father.

The fourth thing is, his admi­nistration of the kingdome, of which hee is now possest; and this hath in it foure things:

  • 1. The calling and gathering together both of Iewes and Gen­tiles belonging to the election of God, Rom. 8.30. Ephes. 4.11. 12. Esa. 11.11.12.
  • 2. The prescribing of lawes, as the onely law-giuer of the Church, and this he doth when hee propoundeth vnto his sub­iects [Page 329] the rules both of beleeuing, and liuing by the word and mi­nistry of the same, adding there­unto the work of the Spirit, wri­ting his lawes vpon their hearts, Iam. 4.12. Ier. 31.33. 2. Cor. 3. 17.18.
  • 3. The donation of gifts, ina­bling men to the Kingdome of God, Ephes. 4.8. Philip. 1.29.
  • 4. The execution of Iustice, and so he doth iustice,

1. Amongst his owne subiects, and so he doth them Iustice,

  • 1. In iustifying them from their sins, in acquitting them and pronouncing them absol­ued from all the sentences of Gods iustice giuen out against them.
  • 2. By distributing rewards among them, both in spiritu­all and temporall things.
  • 3. By keeping them in their [Page 330] bonds, and preseruing them in the feare of God, and a iust course of life.

2. Against his enemies, whom he either restraines, or subdues: hee restraines them, by setting them their bounds, which they may not passe; by infatuating their counsels, and by being a wall of brasse about his owne. He subdues them either by con­uerting them, and so making them come in, and doe him ho­mage, or else by confounding them, which he begins partly by outward iudgements, partly by induration, as deliuering them vp to a reprobate sense, and ac­complishing it in their miserable ends, casting them into vtter darkenesse.

This administration of his kingdome he executes, partly in this life, and partly in the world [Page 331] to come: the one is his kingdom of grace, the other of glory; what is but begun here, is fully made compleate in that other world.

The Vses of the Regall office of Christ follow,

And those are partly for Instru­ction, partly for Consolation.

First, for Instruction, and wee should learne,

1. To ascribe all glory, and dominion to him for euer, wee should so admire the greatnesse and maiesty of our King, as our hearts should bee most affectio­nately moued to his continuall praises: Let the people praise thee, O God, yea, let all the people praise thee; O sing praises to our God, sing praises, sing praises with vnderstanding, Psal. 47.6.7. Reuel. 1.5.

Reuel. 5.12.13.14. Saying with a loud voice, Worthie is the Lambe, [Page 332] that was killed to receiue power, and riches, and wisdome, and strength, and honour, and glory, and praise.

And all the creatures, which are in heauen, and on the earth, and vn­der the earth, and in the sea, and all that are in them heard I saying; Praise, and honour, and glory, and power be vnto him, that sitteth vpon the throne, and vnto the Lambe for euermore, &c.

And to this end wee should learne

2. To pray, that God would giue vs the spirit of wisdome and reuelation, that the eies of our vnderstanding may bee enlight­ned to discerne the working of his mighty power, which hee wrought in Christ; when he raised him from the dead, and set him at his owne right hand in hea­uenly places farre aboue all prin­cipalities, and powers, and euery [Page 333] name that is named, not onely in this world, but also in that which is to come; & hath put all things vnder his feete, and made him head ouer all things belonging to the Church, Ephes. 1.17. to the end.

And with all we should stirre vp our selues

3. To pray daily, that his king­dome may come, that the people that yet are in darkenesse, may be conuerted; and that his glory may shine more and more in those, that haue submitted them­selues to his Scepter: and to this end, that the ordinances of his kingdome, especially the preach­ing of the Gospell may run with power, and mightily conquer and enlarge the bounds of his kingdome; and that all opposite kingdomes may be subuerted, as is that of Anti-Christ, especially [Page 334] that his kingdome of glory may be hastened vpon vs.

And for our owne parts wee should euery one be ready,

4. To send our Lamb to the Ru­ler of the earth, Isai. 16.1. to ten­der our homage, and offer our seruice, & testifie our aleageance with all humilitie, and thanke­fulnesse vnto this King of Kings, the Lord our mighty Redee­mer, and throughout the course of our liues.

5. To bow at the name of Ie­sus, and to feare him, that is a great King aboue all gods, and hath a name aboue all names: to confesse his soueraigntie, and submit to his gouernment, and to tremble before him, and to thinke of him with all reuerence, Phil. 2.9.10 11. Psalm. 2.10.11.

6. And to come willingly at all the times of the publike as­sembly [Page 335] of his armies in holy beauty, we should all flock to the colours of the King, and neuer giue ouer the care of assembling our selues in the courts of our God; but with al gladnesse go vp to the house of the Lord, the courts of the King, the place of his holy presence, where he sits in his throne amongst vs, Ps. 110.3.

7. To seeke to Christ in al our necessities, seeing hee is so exal­ted, that now he is able to help vs in all times of need according to the riches of his glory.

8. To be tender, and zealous for the glory and honor of Christ: shall not our hearts rise at the di­shonour of our King?

9. To obserue whatsoeuer he commands, in nothing refusing him, that speaketh from heauen, Mat. 28.20. Teaching them to ob­serue all things, whatsoeuer I haue [Page 336] commanded you, &c.

Heb. 12.25. See that ye despise not him, that speaketh; for if they escaped not, which refused him, that spake on earth: much more shall we not escape, if wee turne away from him, that speaketh from heauen, &c.

10. To seeke those things that are aboue, where he sitteth at the right hand of God, and to haue our conuersation in heauen, since as subiects of his kingdome wee are freemen of the new Ierusa­lem, the Metropolis of his king­dome.

Philip. 3.20. But our conuersa­tion is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ.

Col. 3.1. If ye then be risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God, &c.

[Page 337]11. To dwell securely, as ac­knowledging wee haue secure protection in his seruice, and not to be afraid of any feare, Ier. 23. 5.6. Behold, the daies come, saith the Lord, that I will raise vnto Da­uid a righteous branch, and a King shall raigne and prosper, and shall execute iudgement and iustice in the earth.

In his daies Iuda shall be saued, and Israel shall dwell safely, and this is the name whereby they shall call him; The Lord our righteousnes, &c.

12. To carry our selues, as the seruants of the King. His subiects should differ in their manners from all other nations; and his seruāts should order themselues so, as may become his honour. And thus wee should alwaies re­sist to our power the kingdom of darkenesse, and set our selues to ouercome the world, and as con­querours [Page 338] to denie our selues in the affection to the profits, and pleasures, &c. of the world: and liue out of the feare of the dis­grace of the world, knowing it is honor enough to be such a Kings seruants; and out of feare euen of death it selfe, as knowing our de­liuerance by the victory, which our Sauiour had ouer death; and the assurance that he will come againe, and make our vile bodies like to his glorious body.

And as this may teach men in general, so there be diuers things to bee vrged from hence vpon particular persons: as

First, Kings, Iudges, and Rulers of the people should take notice of this, and do their homage, and bring their presents to this King of al Kings, Psalm. 68.29. and see­ing they are but his Vicegerents, they should bee learned in the [Page 339] Lawes of his kingdome, and get wisdome to carry themselues so, as may become those that repre­sent his person, not daring to op­pose the gouernment of Christ, or to set themselues to oppresse his subiects, Psalm. 2.10.11.

Secondly, Ministers should especially stirre vp themselues to mind this great worke of separa­ting men from the world, to the kingdome of Christ.

Thirdly, priuat Christians must take heed of iudging one ano­ther: for all iudgement is commit­ted to the Sonne, and hee is the onely supreme Iudge and Lawgi­uer; and therefore the Apostle Iames inferres, wee ought not to iudge our brethren.

Fourthly, such as haue parted with their friends by death, must not sorrow for them that are gone, as men without hope, see­ing [Page 340] the kingdom of God is come vpon them, and they are with the Lord, and their dead bodies shall Christ bring with him in his com­ming, therefore they should not shame the gouernment of Christ by the ignorance heereof, but comfort themselues with these things, 1. Thes. 4.13.

Secondly, this may serue for wonderful consolation to the god­ly, and that two waies,

  • 1. The children of Zion may reioyce in their King, Psal. 149. 2. Let Israel reioyce in him, that made him, and let the children of Zion reioyce in their King. If they consider their wonderfull happi­nesse, in being subiect to such a King, as
    • 1. Was chosen and appoin­ted by God himselfe immedi­ately, Psalm. 2.6.7.8. Euen I haue set my King vpon Zion [Page 341] mine holy mountaine.
    • 2. Was qualified with gifts aboue all his fellowes, euen a­boue all the men on earth, or Angels in heauen, Psalm. 45.2.
    • 3. Is independant: his sub­iects are not charged with supporting or defending him, but he defends and maintains them, Isaiah 9.7.
    • 4. Is alwaies present with his subiects, Matth. 28.20. And loe, I am with you alway vntill the end of the world, Amen.
    • 5. Is head of all principali­ties and powers, and hath all honour and power giuen him in heauen and earth, rules o­uer all nations, people, and languages, Col. 2.9. Dan. 7.13. 14.27.
    • 6. Cannot die, but liues for euer.
  • 2. They ought exceedingly [Page 342] to reioyce, if they consider the priuiledges they haue in being subiects in the Kingdome of Christ: for thereby
    • 1. They haue the fauor and presence of God with them; his couenant of peace, and his sanctuary with them, Ezech. 37.26.27.
    • 2. They haue great digni­tie, they are made Kings themselues, a roiall Nation: they are Princes of the people, euen all the people of the God of Abraham, Reuel. 1.6. 1. Pe­ter 2.9.
    • 3. They haue roiall enter­tainement, and are daily fea­sted of their King, daily ban­quets in the Word and Sa­craments, Christ supping with them, Reuel. 3. yea, giuing his owne body for meate, and his own blood for drink, Isa. 25.6.
    • [Page 343]4. They dwell safely, and find shelter and succour in all distresses, Isaiah 25.4. Ezech. 34.25. Michael the great Prince standeth for the chil­dren of the people, Dan. 12.1.
    • 5. Their King is exalted to the supremest honour, and therefore is able to preserue them wonderfully; and pro­mised before hee was exalted, that he would prouide them a place, Iohn 14.2.
[...]
[...]

CHAP. XXIII. Of the Church.

Ephes. 1.22.

And hath made all things sub­iect vnder his feet, and hath appoin­ted him ouer all things to be the head to the Church, &c.

HItherto of the meanes of grace, the subiect of grace followes, and that is the Church.

The Church is the whole mul­titude of men elected to eternall life by God in Christ.

Concerning the Church, there are these Principles:

First, that it is a companie of men separate from the world, gathered by the voice of Christ: the Scripture still makes a diffe­rence between the world, and the [Page 345] Church; and the word signifieth such, as are gathered together by the voice of Gods Criers, Iohn 17.9. I pray for them, I pray not for the world, but for them which thou hast giuen me: for they are thine.

Vers. 14. I haue giuen them thy Word, and the world hath hated them, because they are not of the world, as I am not of the world, &c.

Secondly, that she is one, Eph. 4.4. There is one body, and one spi­rit, euen as ye are called in one hope of your saluation.

Cant. 6.8. But my Doue is alone, and my vndefiled, shee is the onely daughter of her mother, and shee is deare to her that bare her, &c.

Gal. 3.28. There is neither Iew, nor Grecian, there is neither bond nor free, there is neither male nor fe­mal: for ye are all one in Iesus Christ.

And the Church is one, as in many other respects; so because [Page 346] all the godly are mistically vni­ted in one body, Rom. 12.5. So we being many are one body in Christ, and euery one one anothers members.

Ephes. 4.15.16. But let vs fol­low the truth in loue, and in all things grow vp into him which is the head, that is, Christ.

By whom all the body being cou­pled, and knit together by euery ioynt for the furniture thereof (ac­cording to the effectual power which is in the measure of euery part) re­ceiueth encrease of the body into the edifying of it selfe in loue.

Thirdly, that shee is knit vnto Christ her head by an indissolu­ble vnion, Colos. 1.18. And hee is the head of the body of the Church, hee is the beginning, and the first horne of the dead, that in all things he might haue the preeminence.

Colos. 2.19. And holdeth not the [Page 347] head, whereof all the body furnished and knit together by ioynts and hands, encreaseth with the encrea­sing of God.

1. Cor. 12.27. Now ye are the bo­dy of Christ, and members for your part.

Ephes. 1.22.23. And hath made all things subiect vnder his feet, and hath appointed him ouer all things to be the head to the Church,

Which is his body, euen the ful­nesse of him that filleth all in all things. So as she is truly bone of his bone, and flesh of his flesh, Ephes. 5.30. For wee are members of his body, of his flesh and of his bones.

One with Christ, not in nature as the Trinity is one; nor in per­son, as the two natures in Christ, but in spirit, Ioh. 4.13. Hereby know we that we dwell in him, and he in vs, because he hath giuen vs of [Page 348] his spirit. For the spirit of the Sonne dwelleth in vs.

Fourthly, that shee is holy, Ephes. 5.27. That he might make it vnto himselfe a glorious Church, not hauing spot or wrinkle, or any such thing, but that it should be ho­ly and without blame, &c.

1. Pet. 2.9. But ye are a chosen ge­neration, a royall priesthood, an holy nation, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light, &c.

Dan. 7.18. And they shall take the kingdome of the Saints of the most high, and possesse the kingdome for euer, euen for euer and euer.

And so she is holy,

1. By separation from the world, in that the godly are con­secrated to holy vses: they are holy by calling.

2. By inchoation of true ho­linesse [Page 349] in nature, and practice, Tit. 3.5. Not by the workes of righ­teousnesse which wee had done, but according to his mercy he saued vs by the washing of the new birth, and the renuing of the holy Ghost.

3. By imputation of Christs holinesse being washed in his blood, Heb. 10.10. By the which will we are sanctified, euen by the of­fering of the body of Iesus Christ once made.

4. By consummation of all holinesse in the other world.

Fifthly, she is Catholick: this is one of the Articles of the Creed: the Church is Catholick in three respects:

  • 1. In respect of time, all the godly being members of this one body, though they liue in all the seuerall ages since the begin­ning of the world.
  • 2. In respect of place, because [Page 350] all the iust both in heauen and earth are all of this one body, Ephes. 1.10. That in the dispensati­on of the fulnesse of the times hee might gather together in one all things, both which are in heauen, and which are in earth, euen in Christ. And so from all parts of the world is the Church gathe­red, all the particular Churches in the world are but members of this Church vniuersall.
  • 3. In respect of persons, be­cause it is gathered especially since Christ, out of all nations, there being no difference put in respect of mens outward condi­tion, Reuel. 5.9.10. And they sung a new song saying, Thou art worthy to take the booke, and to open the seales thereof, because thou wast kil­led, and hast redeemed vs to God by thy blood, out of euery kindred, and tongue, and people, and nation.

[Page 351] And hast made vs vnto our God Kings and Priests, and wee shall raigne on earth.

Galath. 3.28. There is neither Iew nor Grecian, there is neither bond nor free; there is neither male nor female: for yee are all one in Christ Iesus.

Sixthly, that shee is militant, that is, she is in this life exposed to crosses, and afflictions, and tentations, and oppositions, 2. Timoth. 4.7.8. I haue sought a good fight, and haue finished my course: I haue kept the faith.

For henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at the day, and not to mee onely, but vnto all them also which loue his appearing.

Luk. 9.24. For whosoeuer will saue his life shall lose it; and whosoe­uer shall lose his life for my sake, the [Page 352] same shall saue it.

Act. 14.22. Confirming the dis­ciples hearts, and exhorting them to continue in the faith, affirming, that wee must through many afflictions enter into the kingdome of God, &c.

Reuel. 1.9. I Iohn euen your bro­ther and companion in tribulation, and in the kingdome and patience of Iesus Christ, was in the isle called Patmos, for the word of God, and for the witnessing of Iesus Christ.

Reuel. 12.11. But they ouercame him by the blood of the Lambe, and by the word of their testimony, and they loued not their liues vnto the death, &c.

Ephes. 6.12. For we wrastle not a­gainst flesh & blood, but against principalities, against powers, & against the worldly gouernours, the princes of the darknesse of this world, &c.

Now the Lord would haue his Church so exposed to cros­ses, [Page 353] both for his owne sake, and for hers, and for his enemies sake: 1. For his owne sake, that he might shew his hatred of sin, euen in his owne, and the glory also of his power and mercy in their deliuerance, as well as his iustice in their afflictions. 2. For their sakes, that being in the war­fare humbled and tamed for their sinnes, they might not pe­rish with the world, 1. Cor. 11. 31.32. and may be herein like to Christ, Rom. 8.27. 3. For their enemies sake, that they may know, that they shall neuer bee spared, if God spare not his owne children, 1. Pet. 4.17. For the time is come that iudgement must begin at the house of God: if it first begin at vs, what shall the end be of them, which obey not the Gospell of God?

Seuenthly, that she is inuinci­ble, Matth. 16.18. And I say also [Page 354] vnto thee, that thou art Peter, and vpon this rocke I will build my Church; and the gates of hell shall not ouercome it.

Rom. 8.37. Neuerthelesse in all these things we are more then con­querers, through him that loued vs.

38. For I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come:

39. Nor height, nor depth, nor any other creature shall be able to se­parate vs from the loue of God, which is in Christ Iesus our Lord.

1. Pet. 5.10. And the God of all grace, which hath called vs vnto his eternall glory by Christ Iesus, af­ter that yee haue suffered a little, make you perfect, confirme, streng­then, and stablish you, &c.

The vses of these principles may be either [Page 355] for

  • 1. Instruction.
  • 2. Consolation.

1. For instruction, and so the sound consideration heereof may serue:

First, to stirre vs vp to pray, that God would open our eyes to see the glory of his power and grace in the calling of his Church out of the world; and the most happy supremacie of Christ ouer the Church, and our owne felicity, if we be members of the Church, Ephes. 1.17. &c.

Secondly, to inflame in vs the care to make our calling and e­lection sure, that so we may be in­fallibly assured that we are mem­bers of the true Church. If any aske for some plaine signe, by which briefly the heart of man may establish it selfe in this point: I answere, that to be assu­red [Page 356] that we are true members of the Church, and body of Christ, we must carefully try our selues by such signes as these. For they are members of the Church.

1. That are called out of the world by the voice of the crier, and separated by the power of the word.

2. That relie vpon Christs me­rits for righteousnesse and salua­tion.

3. That cleaue vnto such as feare God with vnchangeable af­fections, as the onely people of the world.

4. That are reformed from their old euill conuersation, to the constant endeauours of a ho­ly life.

Thirdly, if we finde our selues to be of the Church, wee should striue for exceeding thankfulnes to God, that hath called vs out [Page 357] of darknesse to this maruellous light, and saued vs from the com­mon condemnatiō of the world, 1. Pet. 2.9.

Fourthly, we should labour by holinesse of life to exceed all the Papists, or Pagans of the world, that men might see by our piety, that God hath done more for vs then for any such as they: our workes should speake for vs, that we are of the true Church; and not by our sinful liues dishonour God, as our Father, or the Church as our mother, Ephes. 1. 4. Ephes. 2.8. Christ comes into his garden, to see how his plants grow, Cant. 6.10. I went downe to the garden of nuts, to see the fruits of the valley, to see if the vine bud­ded, and if the pomegranets flouri­shed.

Fifthly, wee should know no man after the flesh, nor reckon of [Page 358] men by their meanes in the world, but by their relation to Christ, or the Church, 2. Cor. 5.16. Wherefore henceforth know we no man after the flesh; yea though wee haue knowne Christ after the flesh, yet now henceforth know we him no more.

Sixthly, wee should therefore auoid the society of the wicked, and not forsake the fellowship of the godly, 2. Cor. 6.15. What concord hath Christ with Belial? or what part hath the beleeuer with the infidell, &c.

Ephes. 5.7. Be not therefore com­panions with them.

11. And haue no fellowship with the vnfruitfull workes of darknesse, but euen reproue them rather.

2. Thes. 3.14. If any man obey not our saying, note him by a letter, and haue no company with him, that he may be ashamed.

[Page 359]Heb. 10.25. Not forsaking the fellowship that wee haue among our selues, as the manner of some is: but let vs exhort one another, and that so much more, because ye see the day draweth neere.

Seuenthly, wee should there­fore carrie our selues one to­wards another, as fellow-ser­uants in the same family, and fellow-citizens in the same City, with all meeknesse, patience, v­nity, and loue, Ephes. 4.2.3. With all humblenesse of mind, and meek­nesse, with long suffering, support­ing one another through loue, en­deauouring to keepe the vnity of the spirit in the bond of peace, &c. Wil­lingly imploying our gifts for the good of the Church, Rom. 12.6.7.8.

Eightly, seeing wee are in a continuall warfare, wee should stand vpon our guard, quitting [Page 360] vs like men, and bee strong, put­ting on all the armour of God, Ephes. 6.10.

Ninthly, wee should for euer learne to thinke and speake reue­rently of the Church of God, see­ing it is the house of God, the fa­mily of Christ, the ground and pillar of the truth, & that Gods people are Gods hidden ones, Ephes. 3.15. 1. Tim. 3.15. Psalm. 83.3. And in particular, both Mi­nisters and Magistrates, that are deputed to the gouernment of the Church vnder Christ, shuld be carefull to doe their duties with all care. Ministers are charged in these Scriptures, Ioh. 21.15.16. 1. Pet. 5.2. 1. Cor. 12.28. 1. Tim. 3.15. as before.

And Magistrates must remem­ber that God hath giuen them to bee nursing fathers to the Church, Esa. 60.10.11. 2. Chro. [Page 361] 34.33. and 35.3. &c.

And here is matter of singu­lar consolation for all the true members of the true Church, if they consider:

First, the loue of Christ toward them. Hee affecting them, as a Spouse or Wife, 2. Corint. 11.2. Reuel. 19.7.

Secondly, the fellowship they haue with Christ, 1. Cor. 1.9. God is faithfull, by whom ye are called in­to the fellowship of his Sonne Iesus Christ our Lord, &c.

Thirdly, the care of Christ for their sanctification, Eph. 5.25.26. Christ loued the Church, and gaue himselfe for it, that he might sancti­fie it, and clense it by the washing of water through the word.

Fourthly, the roiall furniture, with the which from Christ they are clad, being not destitute of any heauenly gifts, 1. Cor. 1.7. So [Page 362] yee are not destitute of any gift, wai­ting for the appearing of our Lord Iesus Christ.

Ephes. 1.3. Blessed be God, euen the Father of our Lord Iesus Christ, which hath blessed vs with all spiri­tuall blessing in heauenly things in Christ.

Col. 2.19. All the body furnished and knit together by ioynts & bands, increaseth with the increasing of God.

Fifthly, their safetie in al their warfarings, and their conquest and deliuerance out of all their troubles, and their assurance of full happinesse in the end.

Rom. 8.37. Neuerthelesse in all these things wee are more then con­querours, through him that loued vs:

Vers. 38. For I am perswaded that neither life nor death, &c.

Vers. 39. Shall be able to sepa­rate [Page 363] vs from the loue of God, which is in Christ Iesus our Lord.

Col. 1.18. And he is the Head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things hee might haue the preeminence.

1. Pet. 5.10. The God of all grace, which hath called vs vnto his eter­nall glory by Christ Iesus, after that ye haue suffered a little, will make you perfect, confirme, strengthen and sta­blish you, &c.

And all this should comfort the more;

1. If we remember what wee were, and are in our selues. The Church is black, Cantic. 1.4. And the daughter of Pharaoh, Psal. 45. and Christ found her out first in her blood, Ezech. 16.6.

2. If we consider, that there is no accepting of persons: but the Eunuches and the strangers may [Page 364] be admitted into the Church, as well as the children of the King­dome, Isaiah 56.3. Let not the son of the stranger which is ioyned to the Lord, speake, and say, the Lord hath surely separate me from his people, neither let the Eunuch say, Behold, I am a dry tree, &c.

CHAP. XXIV. Of Iustification.

HItherto of the sub­iect of grace, viz. the Church: the de­grees of grace in this life are two.

First, Iustification.

Secondly, Sanctification.

Concerning Iustification, there are these principles:

First, that al men haue sinned, and the whole world is guilty be­fore [Page 365] God naturally, and in them­selues, Rom. 3.19.23. Now wee know, that whatsoeuer the Law saith, it saith to them, which are vn­der the Law; that euery mouth may be stopped, and all the world be cul­pable before God.

For there is no difference: for all haue sinned, and are depriued of the glory of God.

Gal. 3.22. But the Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should bee giuen to them that be­leeue.

Secondly, that by mens owne workes no flesh can be iustified, Rom. 3.20. Therefore by the workes of the Law shall no flesh be iustified in his sight: for by the Law commeth the knowledge of sinne.

Titus 3.5. Not by the workes of righteousnesse which wee had done, but according to his mercy hee saued [Page 366] vs by the washing of the new birth, and the renewing of the holy Ghost.

Gal. 3.11. And that no man is iustified by the Law in the sight of God, it is euident: for the iust shall liue by faith.

Phil. 3.9. And might be found in him, that is, not hauing mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, euen the righteousnesse, which is of God through faith.

Iustified, I say, before God: for by workes wee may bee iustified before men, of which iustification the Apostle Iames speakes in his se­cond Chapter, &c.

Thirdly, that the righteous­nesse, which maketh vs iust, is in Iesus Christ, being made ours by imputation.

2. Cor. 5.21. For he hath made him to bee sinne for vs, which knew no sinne, that we should be made the [Page 367] righteousnesse of God in him.

1. Cor. [...].30. But ye are of him in Christ Iesus, who of God is made vnto vs wisedome, and righteousnes, and sanctification, and redemption.

Rom. 5.18.19. Likewise then as by the offence of one, the fault came on all men to condemnation: so by the iustifying of one, the benefit a­bounded toward all men to the iusti­fication of life:

For as by one mans disobedience many were made sinners: so by the obedience of one, shall many also bee made righteous.

Phil. 3.9. And might be found in him, that is, not hauing mine owne righteousnesse, which is of the Law, but that which is through the faith of Christ, euen the righteousnes which is of God through faith.

Ier. 23.6. In his daies Iuda shall be saued, and Israel shall dwell safe­ly, and this is the name, whereby [Page 368] they shall call him, The Lord our righteousnesse.

Rom. 4.7. Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered, &c.

4. That this righteousnesse is made ours onely by faith, and so we are iustified onely by faith, as it apprehends, and laies hold vp­on, and relies on the righteous­nes of Christ, Rom. 3.28. Therfore we conclude, that a man is iustified by faith, without the workes of the Law.

Gal. 2.16. Know that a man is not iustified by the works of the Law, but by the faith of Iesus Christ, euen we, I say, haue beleeued in Iesus Christ, that we might be iustified by the faith of Christ, and not by the workes of the Law; because that by the works of the Law no flesh shall be iustified.

Rom. 1.26.17. For I am not a­shamed [Page 369] of the Gospell of Christ: for it is the power of God vnto saluation to euery one that beleeueth; to the Iew first, and also to the Grecian:

For by it the righteousnesse of God is reuealed from faith to faith, as it is written: The iust shall liue by faith,

Heb. 11.6. But without faith it is vnpossible to please God.

5. That this faith is the gift of God, Ioh. 6.29. Iesus answered and said vnto them; This is the worke of God, that yee beleeue in him, whom he hath sent.

Rom. 12.3. For I say through the grace that is giuen vnto me, to e­uery one that is among you, that no man presume to vnderstand aboue that which is meet to vnderstand: but that he vnderstand according to sobrietie, as God hath delt to euerie man the measure of faith.

Phil. 1.29. For vnto you it is gi­uen for Christ, that not onely yee [Page 370] should beleeue in him, but also suffer for his sake.

Ephesians, 2.8. For by grace are yee saued through faith, and that not of your selues: it is the gift of God.

Hebrewes, 12.2. Looking vnto Iesus, the author and finisher of our faith, &c.

Sixthly, that all men haue not faith, Isaiah, 53.1. Who will belieue our report? and to whom is the arme of the Lord reuealed?

2. Thess. 3.2. For all men haue not faith.

And therefore this faith is cal­led the faith of Gods Elect, Titus 1.1. Paul a seruant of God, and an Apostle of Iesus Christ, ac­cording to the faith of Gods E­lect.

Seuenthly, that there is but one kind of faith, by which all the elect of God are iustified, E­phes. [Page 371] 4.5. There is one Lord, one Faith, one Baptisme, &c.

Eighthly, that being iustified by faith, wee haue peace with God, and forgiuenesse of all our sins, Rom. 3.25. Whom God hath set forth to bee a reconciliation through faith in his blood, to declare his righteousnesse by the forgiuenesse of sinnes, that are passed through the patience of God, &c.

Rom. 5.1. Then being iustified by faith, we haue peace toward God through our Lord Iesus Christ.

The consideration of these prin­ciples should worke in vs:

First, a speciall care of diuers duties; as

1. The detestation of that do­ctrine, that teacheth men to rest vpon the merits of their owne works, contrary to these expresse Scriptures, Rom. 3.20. Therefore by the works of the Law shall no flesh [Page 372] be iustified in his sight: for by the Law commeth the knowledge of sin.

Gal. 3.10. For as many as are of the workes of the Law, are vnder the curse: for it is written, Cursed is e­uery man, that continueth not in all things, which are written in the book of the Law to doe them.

Ephes. 2.8.9. For by grace are ye saued through faith, and that not of your selues, it is the gift of God:

Not of workes, least any man should boast himselfe.

Titus 3.5. Not by the works of righteousnesse which we had done, but according to his mercy he saued vs.

All which we should carrie in our minds.

2. The inflāmation of the loue of Christ in vs, and the admirati­on of the riches of Gods grace, Rom. 5.6.7.8. For Christ, when we were yet of no strength, at his time [Page 373] died for the vngodly.

Doubtlesse one will scarce die for a righteous man: but yet for a good man it may be, that one dare die.

But God setteth out his loue to­ward vs, seeing that while we were yet sinners, Christ died for vs.

3. An especiall care aboue al things to beleeue, accounting all things but dung, in comparison of the knowledge of Christ here­in. Without this faith it is im­possible to please God, Heb. 11.6. Wee should neuer rest, till wee could say, it is the Lord our righ­teousnesse, Ier. 23.6. We are vn­done, if we haue not such a faith as will iustifie vs.

Quest. Tell vs distinctly, what wee must doe about beleeuing, which being done, wee may bee sure we are iustified.

Solut. First, thou must beleeue, that Iesus of Nazareth is the pro­mised [Page 372] [...] [Page 373] [...] [Page 374] Messias, and the very Son of God, Matth. 16.16.

1. Iohn 4.15. Whosoeuer confes­seth, that Iesus is the Sonne of God, in him dwelleth God, and he is in God.

Secondly, thou must rest vp­on the passion and obedience of Iesus Christ, as the onely sufficient meanes of thy happinesse, recei­uing the promises, that declare thy liberty so to doe, Rom. 4.23. 24. Rom. 5.17.

Thirdly, thou must in thy prai­ers present Christ to God, and make it knowne as a couenant of thy heart, that thou doest relie vpon him onely; and so giue glo­ry to God against the feare of the Law, sinne, death, and hell.

Fourthly, thou must resolue to rest in this course, and neuer to depart from thy confidence here­in: thus the iust must liue by their faith.

[Page 375]Thus of the third vse.

Fourthly, we should bee stir­red vp to shew forth daily the vse, and power, and truth of our iustification by the effects of it; which we should striue to stirre vp in vs, as namely wee should shew, that we are iustified:

1. By confirming our consci­ences in peace and tranquilli­tie.

2. By going boldly to God, and the throne of his grace; as knowing in how much grace we stand with God.

3. By comforting our selues in the hope of glory, as knowing that we are heires of the world.

4. By glorying in tribulation, being neuer ashamed of our faith and hope, Rom. 5.1.2.3.4.5. &c.

5. The doctrine of our free iustification should teach vs to [Page 376] carie our selues with all compas­sion and meekenes toward other men, that yet liue in their sins: for we were such as they once, till the grace of God appeared with­out any desert of ours.

Titus 3.1.2.3.4.5. &c. Put them in remembrance, that they be subiect to the principalities, and powers, and that they bee obedient and readie to euery good worke.

That they speake euill of no man; that they be no fighters, but soft, shew­ing all meekenesse vnto all men:

For we our selues were in times past vnwise, disobedient, deceiued, seruing the lusts, and diuers plea­sures, liuing in maliciousnesse, and enuie, hatefull, and hating one ano­ther, &c.

6. We should bee carefull of good workes, to free the glori­ous doctrine of liberty from the aspersions of euill men, and to [Page 377] shew our thankfulnesse to God, and the truth of our faith, Rom. 3.31. Doe we then make the law of none effect through faith? God for­bid; yea we establish the law.

Iam. 2. the latter part of the Chapter.

Tit. 3.7.8. That we being iustifi­ed by his grace, should bee made heires according to the hope of eter­nall life.

This is a true saying, and these things I will thou shouldest affirme, that they which haue beleeued in God, might be carefull to shew forth good workes, &c.

7. This should make vs for euer to iudge of mens worth by their faith,Iam. 2.5. and to say, Oh, he, or she is blessed, that beleeued; and to account highly of poore Chri­stians, that are rich in faith.

8. For euer while we liue, we should glory not in our selues, [Page 378] but in the Lord, acknowledging whatsoeuer we are, we are by the grace of God, 1. Cor. 1.31. That according as it is written, He that reioyceth, let him reioyce in the Lord, &c.

Rom. 3.27. Where is then the rei [...]ycing? It is excluded: by what law? of workes: Nay, but by the law of faith▪ &c.

Secondl [...], this doctrine should worke in vs much consolation, e­uen life from the dead: Iustifica­tion is called iustification of life, Rom. 5.18. It should quicken vs aboue many other doctrines, and the rather if we consider,

1. That in Christ there is a daily propitiation for all our sins, Rom. 3.25. 1. Ioh. 2.2. Hee will see our filthy garments taken off vs, and clothe vs with change of raiment, Zach. 3.3.4.

2. That the very blessing of [Page 379] Abraham comes vpon vs; we are heires of the world as well as hee, Galath. 3.9. They which bee of faith, are blessed with faith­full Abraham. Rom. 4.11.12.

3. That though this be clog­ged with a condition of belee­uing; yet wee are not excepted, but may lawfully rest vpō Christ; yea wee are commanded to be­leeue, 1. Ioh. 3.23. This is then his commandement, that wee beleeue in the name of his Sonne Iesus Christ, &c. Yea God doth beseech vs to be reconciled, 2. Cor. 5.20. Now then are wee Embassadours for Christ, as though God did beseech you through vs, wee pray you in Christs stead, that ye be reconciled to God, &c.

4. That this beleeuing in Christ, makes vs accounted as righteous as euer Adam was, or we could haue been, if wee had [Page 380] kept the morall law, and God is as well pleased with vs: our faith is accounted for righteousnesse, and in stead of it, Rom. 4.5. But to him that worketh not, but belee­ueth in him that iustifieth the vn­godly, his faith is counted for righ­teousnesse.

5. That we may from hence gather also assurance of raigning with God in another world, as the Apostle shewes, Rom. 5.9. 10.11. Much more then being now iustified by his blood, we shall bee sa­ued from wrath through him.

For if when we were enemies, wee were reconciled to God by the death of his Sonne; much more being re­conciled, wee shall bee saued by his life.

17. For if by the offence of one death raigned through one; much more shall they which receiue the a­bundance of grace, and of the gift [Page 381] of righteousnes, raign in life through one, that is, Iesus Christ.

Rom. 8.30. Whom he iustified, them also he glorified, &c.

6. Lastly, that nothing shall separate vs from this loue of God, no accusation shall bee re­ceiued against vs, Rom. 8.33.34. 35.

Thirdly, this may serue for great reproofe,

1. First, for the neglect of faith in many; oh who hath be­witched thee, that thou shoul­dest not beleeue? why will yee still bee shut vp, and liue vnder the curse? Galath. 3.1. O foolish Galathians, who hath bewitched you.

10. As many as are vnder the workes of the law, are vnder the curse, &c.

23. Before faith came, wee were kept vnder the law, & shut vp, &c.

[Page 382]2. Of the most of vs, for lea­ning still too much to our owne workes; we can hardly tell, how, in our either glorying, or grie­uing, to quit our selues from the infection of pleading merit of workes.

3. Of many deare seruants of God for their slothfulnesse, and miserable neglect of the assu­rance of faith; resting still in their weaknesse of faith, and not stri­uing to be fully perswaded.

CHAP. XXV. Of Sanctification.

1. Thes. 4.4.

For this is the will of God, euen your sanctification.

HItherto of Iustificati­on; Sanctification fol­lowes. Concerning Sanctification there are these principles:

1. That whom God iustifieth, he sanctifieth, Rom. 8.30. More­ouer whom he predestinate, them al­so hee called, and whom hee called, them also he iustified, and whom he iustified, them he also glorified.

Ezech. 36.26.27. &c. A new heart also will I giue you, and a new spirit will I put within you, and I will [Page 384] take away the stony heart out of your body, and I will giue you an heart of flesh.

And I will put my spirit within you, and cause you to walke in my sta­tutes, and ye shall keepe my iudge­ments and doe them, &c.

2. That to be truly sanctified, is to die to sinne, and to rise a­gaine to newnesse of life, Rom. 6.1.2.3.4. What shall we say then? shall we continue in sinne, that grace may abound? God forbid: how shall we that are dead to sinne, liue yet therein?

Know ye not, that all wee which haue bin baptized into Iesus Christ, haue been baptized into his death?

We are buried then with him by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father; so we al­so should walke in newnesse of life, &c. Or it is to repent & beleeue [Page 385] the Gospell, Mark. 1.15. The time is fulfilled, and the kingdome of God is at hand: repent, and beleeue the Gospell.

3. That except wee be borne againe, we cannot enter into the kingdome of God, Ioh. 3.5. Ie­sus answered, verily, verily I say vn­to thee, except that a man bee borne of water and of the spirit, hee cannot enter into the kingdome of God.

Heb. 12.14. Follow peace with all men, and holinesse, without the which no man shall see the Lord.

1. Ioh. 1.7. But if we walke in the light, as he is in the light, wee haue fellowship one with another, and the blood of Iesus Christ his Sonne clen­seth vs from all sinne.

2. Cor. 5.17. Therefore if any man be in Christ, let him bee a new creature: old things are passed a­way, behold all things are become new.

[Page 386]Fourthly, that sanctification is Gods gift, and worke in Iesus Christ; we can no more conuert our selues, then wee can beget our selues at first: wee can no more create our selues new men, then wee can create our selues men, Act. 5.31. Him hath God lif­ted vp with his right hand to bee a Prince, and a Sauiour, to giue repen­tance to Israel, & forgiuenes of sins.

Act. 11.18. When they heard these things, they held their peace, and glorified God saying: then hath God also to the Gentiles granted re­pentance vnto life.

2. Tim. 2.25. Instructing them with meeknes, that are cōtrary min­ded; prouing if God at any time will giue them repentance, that they may know the truth.

1. Cor. 1.30. But ye are of him in Christ Iesus, who of God is made vnto vs wisdome, and righteousnes, [Page 387] and sanctification and redemption.

Ezech. 37.28. Thus the heathen shall know, that I the Lord doe san­ctifie Israel, when my sanctuary shall be amongst them for euermore.

Tit. 3.5. Not by the workes of righteousnesse which wee had done, but according to his mercy he saued vs by the washing of the new birth, and the renuing of the holy Ghost.

Fifthly, that our sanctifica­tion is vnperfect, while wee liue in this world, 1. Ioh. 1.8. If wee say that wee haue no sinne, wee de­ceiue our selues, and the truth is not in vs.

Prou. 24.16. For a iust man fal­leth seuen times and riseth againe: but the wicked fall into mischiefe.

Esa. 64.6. But we haue all been as an vncleane thing, and all our righ­teousnes is as filthy clouts; and we do all fade like a leafe, and our iniqui­ties [Page 388] like the wind haue taken vs a­way.

The vses may be for

  • Information:
  • Instruction:
  • Humiliation: and
  • Consolation.

For the first: wee may heere take notice of the wisedome of God in curing the posterity of Adam. Wee receiued a double disease from Adam: the one was guilt of eternal death: the other was corruption of nature. By Iu­stification the first was abolished, and by Sanctification the other is healed by degrees.

For the second, we may here learne many things:

The first is carefully to studie our owne sanctification, & com­pell vpon our selues a more con­stant endeauour of sound re­formation. To this end I pro­pound [Page 389] two things:

1. Certaine motiues which we should haue continually in our minds, to stirre vs vp to the care of holines, and to get true grace.

2. Certaine rules, which may exceedingly further vs about our Sanctification.

The motiues are these, a­mongst many:

1. The commandement of God, 1. Thes. 4.3. This is the will of God, euen your sanctification.

Ephes. 2.10. For wee are his workmanship, created in Christ Ie­sus vnto good workes, which God hath ordained that we should walke in them.

2. The conscience of our debt, which we owe heerein, Rom. 8.12. Therefore brethren we are deb­ters, not to the flesh to liue after the flesh: being redeemed by Christ.

Tit. 2.14. Who gaue himselfe for [Page 390] vs, that he might redeeme vs from all iniquity, and purge vs to be a pe­culiar people to him selfe, zealous of good workes.

3 The consideration of our owne dignity: wee are the chil­dren of God, the temples of the holy Ghost, Kings and Priests vnto God; Gods owne peculi­ar people and inheritance.

4. The rich promises that be­long to godlinesse, 1. Tim. 4.8. For bodily exercise profiteth little: but godlinesse is profitable vnto all things, which hath the promise of the life present, and of that that is to come.

5. The assuring hereby of our calling, and Election, 2. Pet. 1.10. Wherefore brethren, giue rather di­ligence to make your calling and e­lection sure: for if ye do these things, ye shall neuer fall.

6. The excellency of good [Page 391] workes: they are sacrifices sea­soned with the salt of faith, kin­dled with the fier of the holy Ghost, offered by the merit of Christ, and accepted of God, 1. Pet. 2.5. And yee be made a holy Priesthood, to offer vp spirituall sa­crifices acceptable to God by Iesus Christ.

7. The silencing of the igno­rant from speaking euill, 1. Pet. 2.15. For so is the will of God, that by well doing yee may put to silence the ignorance of the foolish.

8. Because else,

1. The name of God will bee blasphemed, Rom. 2.24. For the name of God is blasphe­med among the Gentiles, through you.

2. Sam. 12.14. Howbeit be­cause by this deed thou hast cau­sed the enemies of the Lord to blaspheme, the child that is borne [Page 392] vnto thee shall surely die, &c.

2. The spirit of God will be grieued, and the workes of the spirit deaded, Ephes. 4.30. And grieue not the holy spirit of God, by whom ye are sealed vnto the day of redemption.

3. The iudgement of God will be prouoked, Psalm. 89.31.32.

The rules we had need to bee put in minde of, that concerne Sanctification, either shew vs what to take heed of, or what to doe.

That wee be not deceiued in this great worke of true grace, we must take heed,

First, of wretchlesnesse and security, whereby a man liues so, as he is insensible and carelesse of reformation altogether. Awake thou that sleepest, Ephes. 5.14.

Secondly, of the daily baits, and methods of sinne: be not in­snared [Page 393] with the pleasures of sinne, which are but for a season; but circumcise betimes the sore­skins of your hearts, Ier. 4.4.

Thirdly, of procrastination, and delaying of time in the busi­nesse of reformation. For thy life is vncertaine, Matth. 25.13. and euery day addes to the heap of sinne, and of wrath, Rom. 2.5. Sinne not against thy purposes of amendment, lest thou grow more hardened.

Fourthly, of hypocrisie, and fained holinesse, Esa. 58.2. Iam. 4.8.

Fifthly, of the perswasion of the merit of your owne works, Rom. 10.3. For they being ignorant of the righteousnesse of God, and going about to stablish their owne righte­ousnesse, haue not submitted them­selues to the righteousnesse of God &c.

[Page 394]Sixthly, of temporary righte­ousnes, Hosh. 6.4. Ephraim, what shall I doe vnto thee? O Iuda, how shall I intreat thee? for your goodnes is as a morning cloud, and as a mor­ning dew it goeth away. Or being weary of well doing, Gal. 6.9. Let vs not therefore be weary of well do­ing: for in due season we shall reape, if we faint not, &c.

Seuenthly, of the precepts of men, Mat. 15.9. In vaine they wor­ship me, teaching for doctrine mens precepts.

Ezech. 20.18. But I said vnto their children in the wildernes, walk ye not in the ordinances of your fa­thers, neither obserue their manners, nor defile your selues with their idols.

Eighthly, of looking after the example, and fashion of the world, Rom. 12.2. Frame not your selues like vnto this world.

Ninthly, neglect of prayer for [Page 395] the particular furtherance of re­formation and grace, Lam. 5.21. shall he not giue vs his holy Spi­rit, if we aske him, as our Sauiour sheweth in the parable?

Tenthly, let the best of vs take heed of a strange deceit, and that is to rest in faire words, and at­tentiue hearing. How is it, that men, that heare many precious counsels, comforts, & reproofes, goe away without any refor­mation, and thinke they doe well, if they commend the Ser­mon? &c. Oh, how common is this disease to be awake to heare of the disease, or medicine, and fall a sleepe before it be applied? like those hearers in the Gospell, of whom it is said, They heard, they maruelled, and they went their waies.

Thus much of what we should auoide, that the worke of sanctifi­cation [Page 396] be not hindred.

On the other side there be di­uers things to be obserued by vs, as

First, wee must looke to the matter to bee done, which hath two considerations in it:

1. That in generall whatsoe­uer things are true, honest, iust, pure, louely, and of good report, that haue vertue and praise in them, that we should thinke on those things, and study how to glorifie God, and enrich our selues by well doing them, Phil. 4.8. Eph. 58. &c.

2. That we striue to keep our selues free from, or speedily mor­tifie such euils as vsually staine the profession of religion after calling. Besides the mortificati­on of grosse euils, which the first repentance puts away; wee must watch carefully against other [Page 397] sinnes, such as are lying, rotten communication, deceit, anger, wrath, and all bitternesse, and cursed speaking, Col. 3.8. Ephe­sians 4.25.

Secondly, wee must looke to the end of all our actions, the end I say both of intention, and con­tinuance: For

1. Wee must propound the glory of God, as the maine ende of all our actions, 1. Cor. 10.31. Whether therefore ye eate or drinke, or whatsoeuer yee doe, doe all to the glory of God. Philip. 1.11.

2. Wee must so begin refor­mation and good workes, as we be sure also to endeuour with all constancy to hold out to the end, Luke 1.75. All the daies of our life in holinesse and righteousnes before him.

Psalm. 106.3. Blessed are they that keepe iudgement, and do righte­ousnesse [Page 398] at all times.

Thirdly, we must looke to the manner of our reformation, that it be done with all sinceritie, and so we doe,

1. If wee turne from all sorts of our transgressions, Ezech. 18. 30.31. Therefore I will iudge you, O House of Israel, euery one accor­ding to his waies; returne therefore, and cause other to turne away from all your transgressions, so iniquitie shall not be your destruction.

Cast away from you all your trans­gressions, whereby ye haue transgres­sed, and make you a new heart, and a new spirit: for why will ye die, O House of Israel?

2. If wee labour for a sanctifi­cation that is throughout in all parts, in soule, in body, and in spi­rit, that is, in our outward man, and in our affections, and in our iudgements, and thoughts.

[Page 399]Fourthly, we must bee excee­ding mindfull of the meanes of sanctification, and so we must espe­cially thinke of

1. The Word, to subiect our selues to the power of it: for if we heare our soules shall liue, we are sanctified by the truth, and God wil haue his Law magnified, and the Word is able to build vs vp still fur­ther, till we come to heauen, Isai. 55.4. Iohn 17.19. Isaiah 42.21. Acts 20.32.

2. The Sabbath: for that is the signe of our sanctification. It is a signe to assure, that God will not faile vs in his blessings; and it is a signe that we are indeed a holy people, if we be carefull to keepe the Sabbath. It is the market day for our soules, and by the right keeping of the Sabbath, we shall be the better able to serue God all the weeke after, Exod. 31.13. [Page 400] 14. Keepe ye my Sabbaths: for it is a signe betweene me and you in your generation, that ye may know, that I the Lord doe sanctifie you.

Ye shall therefore keepe the Sab­bath, for it is holy vnto you; he that defileth it shall die the death: there­fore whosoeuer worketh therein, the same person shall be euen cut off from among his people.

Isaiah 56.2. Blessed is the man that doth this, and the sonne of man which laieth hold on it: he that kee­peth the Sabbath, and polluteth it not, and keepeth his hand from do­ing any euill, &c.

Thus of the vses for instructi­on.

Thirdly, these principles may terrifie all men that are vnsancti­fied, that haue not true grace, that liue in their sinnes: Woe vnto worlds of men because of sinne! for thereby they may ga­ther, [Page 401] that there is no cure done to their natures, that they are not at all iustified before God, that they haue no part with Christ, and that all they doe is still impure, Mat. 7.18. Tit. 1.15. Yea, and that the wages of their sinnes will be death, and that in the state they are in, they cannot bee saued, Rom. 6.23. Iohn 3.5. and in the meane time, what know they how soone the whirle-wind of the Lord may fall vpon the wic­ked? Ier. 23.19. Behold, the tempest of the Lord goeth forth in his wrath and a violent whirle-wind shall fall downe vpon the head of the wicked.

And for all the things they haue done in the flesh, they must come to iudgement; and the ra­ther because they haue not taken warning, Acts 17.31. Because hee hath appointed a day▪ in the which he will iudge the world in righteousnesse [Page 402] by that man, whom he hath appoin­ted, &c.

Obiect. But some one may say, what tell ye vs of these terrible things? we haue no reason to thinke of our selues, that we are vnsanctified, how can we, or you tell, who are not sanctified?

Sol. It is easie to tell in the ne­gatiue, who are not sanctified, you may know it of wicked men:

1. Because they are a sleepe, and dead in sinne, and haue not not any true feeling of the hate­fulnesse of their many sinnes, E­phes. 2.1. And you hath he quick­ned, that were dead in trespasses and sinnes.

2. Because sinne raignes in them, it hath an vnlimited power in them, Rom. 6.12. Let not sinne reigne therefore in your mortall bo­dy, that ye should obey it in the lusts thereof.

[Page 403]3. Because they sinne by coue­nant, they hire themselues; their purpose is with their whole harts to commit and continue in sin, they obey as seruants, Rom. 6.16. Know ye not, that to whomsoeuer yee giue your selues, as seruants to obey, his seruants ye are to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse.

4. Because they are silent from prayer, and confession of sinne, Psalm. 32.23.5.

5. Because they haue no sauor of the things of the spirit, but al­together sauour fleshly things, Rom. 8.5. For they that are after the flesh, sauour the things of the flesh: but they that are after the spi­rit, the things of the spirit.

6. Because they neuer had a­ny marriage affections to Iesus Christ, Rom. 7.5.

7. Lastly, a wicked man finds [Page 404] in himselfe not onely an impo­tency, but an impossibilitie to be subiect to the Law of God. Hee resolues, that he cannot possibly yeeld to the directions of the word, nor will not: whereas a godly mind loues the Law, de­sires to obey, endeuours it, sub­iects himselfe to it, though hee faile many waies.

Fourthly and lastly, the godly may bee comforted in the obser­uation of this worke of the spirit of grace, that is in Iesus Christ, which killes sinne in them, and hath made them aliue from the dead.

Obiect. But some weake Chri­stian might say, There is much comfort in this doctrine of the healing of their natures, saue that the imperfection of their sanctifi­cation is a continuall discom­fort.

[Page 405] Solut. Christians may and ought to comfort themselues a­gainst the imperfection of their sanctification many waies, and so if they looke

1. Vpon the Spirit of God in their hearts, and so two things may relieue them; first the assi­stance of the Spirit, which will helpe their infirmities, Rom. 8. 26. And then if they consider the very fountaine of all good a­ctions, and euery good gift to be the same spirit of God, they must needes conclude, it is some di­uine thing which is wrought in them, in as much as it flowes from the holy Ghost; howsoeuer it be imperfect through the corrupti­on of their hearts.

2. Vpon Iesus Christ; and so if they behold,

1. His intercession, and that likewise hath a double com­fort [Page 406] in it: for first Christ made intercession for vs, when hee praied for our sanctification, it should much comfort vs to remember, that our sanctifi­cation was one of the things Christ praied for, Iohn, 17.19. Secondly, Christ in his inter­cession in heauen, couers all the imperfections of the god­ly, and is their aduocate before the Father, 1. Iohn, 2.2. Rom. 8.34.

2. His death and resurre­ction, from whence flowes a vertue continually, which is of singular power, to make our sinnes still die in vs, and quic­ken vs to newnes of life. Rom. 6.4. For this cause did Christ sanctifie himselfe, that hee might sanctifie his members by the influence come from him, as from their head, Iohn, 17.17.

[Page 407]3. Vpon the hope of per­fect holinesse: for the time will come, when they shall be without spot, or wrincle, E­phes. 5.27. The merit of their perfect holinesse is found in the price paied by Iesus Christ, Heb. 10.14. It should much so­lace them, that one day there shall be a perpetuall end of all sinne and infirmities.

4. If in the meane time they looke vpon the good na­ture of God, assuring them by his promises,

1. That they are vnder Grace, and not vnder the Law, Rom. 6.14.

2. That hee will not deale with vs after our sins, Psalm. 103.

3. That he will spare vs, as a man spareth his sonne that serueth him, Mal. 3.17.

[Page 408]4. That hee will accept of the wil and desire for the deed, 2. Cor. 8.12.

5. That he is slow to an­ger, and ready to forgiue, Psalm. 103.8. And mercie pleaseth him, Micha. 7.18.

6. That hee will passe by our infirmities, & meere frailties, and not take no­tice of them, Micha. 7.18.

CHAP. XXVI. Of the Resurrection.

Ioh. 5.28.29.

Maruell not at this: for the houre shall come, in the which all that are in the graues, shall heare his voice:

And they shall come forth that haue done good, vnto the resurrecti­on of life; but they that haue done euill, vnto the resurrection of con­demnation.

HItherto of the prin­ciples that concerne the third estate of man.

The fourth estate of man is the estate of glory; and in this we are to consider the three de­grees of it:

  • [Page 410]1. The Resurrection of the the body.
  • 2. The last Iudgement.
  • 3. The glory of Heauen.

The principles concerning the resurrection are these:

First, that the bodies of dead men shall rise out of the dust of the earth, and their owne soules shall enter into them againe, Iob 19.23.26. For I am sure that my Redeemer liueth, and hee shall stand the last on the earth.

And though after my skin wormes destroy this body, yet shall I see God in my flesh.

Esa. 26.19. Thy dead men shall liue; euen with my body shall they rise: Awake and sing ye that dwell in dust: for thy dew is as the dew of hearbes, and the earth shall cast out the dead, &c.

Ioh. 5.28. Maruell not at this, for the houre shall come, in the which [Page 411] all that are in the graues, shall heare his voice.

1. Cor. 15.16. For if the dead be not raised, then is Christ not rai­sed, &c. in the whole chapter.

Secondly, yt the bodies of all men shall be raised, Ioh. 5.28. as before. Small and great; the earth, sea, fier, beasts, fowles, aire, &c. shall deliuer vp their dead, Reuel. 20.12.13. And I saw the dead, both great and small, stand be­fore God; and the bookes were o­pened, and another book was opened, which is the booke of life, and the dead were iudged of those things which were written in the bookes, according to their workes.

And the sea gaue vp her dead which were in her, and death and hell deliuered vp the dead which were in them, and they were iudged euery man according to their works. Iust and vniust shall rise, Act. [Page 412] 24.15. And haue hope toward God, that the resurrection of the dead, which they themselues looke for also, shall bee both of iust, and vniust. Though the vniust shall not rise in the same manner, nor by the same power, that is, by the vertue of Christs resurrection, Dan. 12.2. And many of them that sleepe in the dust of the earth shall awake, some to euerlasting life, and some to shame and perpetuall contempt.

Quest. It may bee obiected, that Daniel saith many shall rise, not all.

Answ. Hee may speake so, be­cause wee shall not all die; but those that are aliue at Christs comming, shall bee changed in stead of death and resurrection, 1. Thes. 4.15. For this say we vnto you by the word of the Lord, that we which liue, and are remaining in the comming of the Lord, shall not [Page 413] preuent them which sleepe, &c. 1. Cor. 15.53.

Thirdly, that the same bodies, which men carry about with them in this world shall rise a­gaine, Iob 19.26.27. And though after my skin wormes destroy this body, yet shall I see God in my flesh.

Whom I my selfe shall see, and mine eyes shall behold, and none o­ther for me, though my raines are consumed within me.

Psalm. 34.20. He keepeth all his bones, not one of them is broken.

This very corruptible must put on incorruption, 1. Cor. 15. 53. For this corruptible must put on incorruption, and this mortall must put on immortality, &c.

The reasons are, 1. because e­uery man shall receiue in his bo­dy, what hee hath done, either good or euill, 2. Cor. 5.10. For wee must all appeare before the [Page 414] iudgement seat of Christ, that euery man may receiue the things which are done in his body, according to that he hath done, whether good or euill.

2. Because else it were absurd that any other body should bee crowned, but that which suffe­red: or punished, but that which sinned.

Fourthly, that this resurrecti­on shall bee at the ende of the world, euen the last day of the world, Ioh. 6.44. No man can come to me, except the Father which hath sent me, draw him: and I will raise him vp at the last day.

And therefore we must distin­guish betweene particular resur­rections, and the generall or v­niuersall. Particular resurrections haue been past in some cases mi­raculously, as at the time of Christs death: but the principle [Page 415] speakes of the vniuersall resurre­ction.

The vses may be for

  • Information.
  • Instruction.
  • Consolation.
  • Terrour.

First, for information, and so we should striue to informe our selues in three things:

  • 1. The certainty of it, that it shall surely be.
  • 2. The manner of it, since it must needs be.
  • 3. The glory of the life in Christ, that can effect this.

For the first, we may find ma­ny waies to affect our harts with a full assurance that our dead bo­dies shall rise againe: many things tend hereunto, some pro­bable, some infallible, some shew it that it may bee, others that it shall be.

[Page 416]That it is not impossible, other workes in nature shew: as first, the Phoenix, a bird in Arabia, of which it is written, that waxing old, with the stickes of Fran­kincense and Cassia, with which shee filled her nest, shee makes a fier, and being put in the fier, and burned to ashes, by and by after the dew of heauen lights vpon her, she comes forth aliue. Se­condly, we know that many lit­tle birds, which for the winter-time lie out of the way in deepe marshes, or such like places; yet in spring time come out aliue a­gaine. Thirdly, we see that trees, and plants in winter loose all their ornaments, and being dead to see to, yet reuiue againe. Fourthly, thus doth the seed al­so which the husband-man throwes into the ground, 1. Cor. 15.36. O foole, that which thou [Page 417] sowest is not quickened except it die. Fifthly and lastly, night and day, sleepe and waking, shewes vs thus much: the day dies into the night, and yet reuiues to the world with all his glory.

Yea in man himselfe there is grounds of singular probability: For,

First his deliuerances, from dangers and distresses, are (as it were) lesser resurrections, and the terme is giuen to it. The houses in which the Iewes were captiues, were as so many graues; and their returne, as a rising from the dead, Ezech. 37.12. 2. Cor. 1.10.

Secondly, he hath had an expe­rience of the first resurrection in his soule already, and how can he doubt the rising of his body? Rom. 6. Ioh. 5.25.28. Reu. 20.6.

Thirdly, diuers particular men [Page 418] haue appeared raised from the dead; as Lazarus, Ioh. 13.43. the Saints that appeared out of the graues after Christs death, Mat. 27.52.53.

Fourthly, God shewed this in a vision to Ezechiel, when he saw a field full of dry bones, recei­uing at Gods commandement flesh, and nerues, and life, Ezech. 37.

But wee haue more then pro­babilities, we haue certaine argu­ments for it, as

First, the word of God assu­ring it, 1. Thes. 4.15. as was pro­ued before, to whom all things are possible, Luk. 1.37. For with God shall nothing bee vnpossible, Luk. 18.27. The things which are vnpossible with men, are possible with God. Rom. 4.21.

Secondly, the Sonne of God vndertaking to effect it, Iohn 6. [Page 419] 39. And this is the Fathers will which hath sent me, that of all which he hath giuen me, I should loose no­thing, but should raise it vp againe at the last day, &c.

Thirdly, the resurrection of Christ to assure it, who rose as our surety, 1. Thes. 4.14.

Fourthly, the Sacrament of Baptizme sealeth both the resur­rection of soule and body.

Fifthly and lastly, the Apostle proues at large the necessity of the resurrection, by many argu­ments: shewing in effect, that all religion is ouerturned, if the re­surrection bee not beleeued, 1. Cor. 15.12.

Thus that it shall be: How it shall be, followes.

The manner of the resurrecti­on will be thus:

First, when the last day of the world is come, Christ on a sud­den, [Page 420] in the same visible forme he went to heauen, will come in the clouds with his Angels, and thou­sands of the soules of his Saints, Iude 14. 1. Thes. 4.15.

Secondly, the trumpet of God shall then sound, the voice of the Arch-angell shall then bee heard: Christ shall command,What these things meane is vnknowne. exhort, and call vpon the dead to rise and come away to iudgement, 1. Thes. 4.16.17. so as the very dead shall heare this shout and voice of Christ, Ioh. 5.29. Matth. 24.31.

Thirdly, immediately the spi­rit of Christ will bring the soules of all the godly, and they shall enter into their bodies; and then they that haue slept in the dust of the earth, shall bee raised to life.

Fourthly, the bodies of the wicked shall then bee raised also [Page 421] by the power of God, by a way vnknowne.

Fifthly, men, that shal then be aliue, shal haue a chāge on a sud­den in stead of death, and resur­rection, 1. Cor. 15. 1. Thes. 4.15. 16.

Sixthly, the Angels shall then gather the Elect, and chase in the reprobates from the foure winds of heauen, and present them be­fore Christ, Matth. 24.31. Thus of the manner.

Thirdly, this may informe vs concerning the glorious life of the Sonne of God, who doth not onely liue himselfe; but giues life to millions of men by his spi­rit, Ioh. 5.21. and raised dead bodies so miraculously.

Thus of the vses for informa­tion.

From the doctrine of the re­surrection wee should learne [Page 422] diuers things.

First, it should teach vs not to mourne immoderatly for the dead, since when Christ comes a­gaine, he will bring them with him; and the earth and seas shall make a true account of their dead in the day of Christ, 1. Thes. 4.13.14.

Secondly, it should teach vs to haue the very body in honor, and not to transgresse against it, seeing it is redeemed by Christ, and shall be raised to immorta­lity at the last day.

Now men sin against the body:

1. When (according to the traditions of men, and through wil-worship) they withhold from the body due sustenance, Col. 2.23.

2. When men pollute their bodies, that should be prepa­red to immortality, with fil­thinesse; [Page 423] such as is whore­dome, drunkennesse, sodomi­try, and such like abominati­ons, 1. Cor. 6.13.14.

3. When the bodies of the Saints are not carefully and with meet honour buried, or their burying places vnciuilly dis-regarded.

Thirdly, the consideration of this great worke of the resurre­ction of mens bodies, should teach vs to trust God in lesser matters, and beleeue his promi­ses, though there bee neuer so great vnlikelihood of the accom­plishment, in respect of outward meanes and appearance. Rom. 4.17.18.

Fourthly, we should especial­ly be careful to get the assurāce, that our bodies shall haue a glo­rious resurrection, Act. 24.15. And that we may be so assured:

[Page 424]1. Wee must pray God to giue vs his holy spirit, as the pledge of it. For then if the spi­rit of Christ be in vs, the same spi­rit that raised Christ, will raise vp our naturall bodies at the last day, Rom. 8.11.

2. Wee must bee sure of the first resurrection, that the body be dead in respect of sinne, and the soule raised vp to a liuely care of newnesse of life:Rise first in soule. they that haue their part in the first resur­rection, shall neuer taste of the second death, Rom. 6. Reuel. 20.6.

3. In particular, we must bee sure to get faith in Iesus Christ, who is the resurrection, and the life, and in whom whosoeuer be­leeueth, he shal not die for euer, Ioh. 11.25.

Fifthly, we should resolue to liue, like such as beleeue a glori­ous [Page 425] Resurrection, and to this end

1. We should be stedfast, and vnmoueable in all conditions of life, 1. Cor. 15.58.

2. Wee should liue, as men deuoted wholy to the seruice of Iesus Christ, whose we are both in life and death, Rom. 14.7.8.

3. We should striue to abound in the worke of the Lord, 1. Cor. 15.58. rousing vp our selues to the care of well doing, 1. Cor. 15. 34. studying to keepe a consci­ence void of offence toward God and man, Acts 24.16.

4. Our minds should run on that time, and our conuersation should bee in heauen, Philip. 3.20.

Thus much of the vses for in­struction.

Thirdly, the doctrine of the re­surrection hath singular comfort in it, and Christians are charged [Page 426] to comfort themselues, and one another with these things, 1. Thes. 4.18. And Dauid did re­ioyce, and was glad at heart for this reason, Psalm. 16.9. For that is the time of the refreshing of all Christians, Acts 3.19. And so the godly haue been wont to com­fort themselues against diuers maladies, as

1. Against the paines and tortures of the body; so did Iob, Iob, 19.25.26.27. For I am sure, that my Redeemer liueth, and he shal stand the last on earth.

And though after my skin, wormes destroy this body; yet shall I see God in my flesh.

Whom I my selfe shall see, and mine eies shal behold, and none other for me, though my reines are consu­med within me.

And so did the godly menti­oned, Heb. 11.35. The women re­ceiued [Page 427] their dead raised to life; other also were racked, and would not bee deliuered, that they might receiue a better resurrection.

2. Against the troubles and generall miseries of this life, and so Gods people are comforted, Dan. 12.1.2. And at that time shall Michael stand vp, the great Prince which standeth for the chil­dren of thy people; and there shall be a time of trouble, such as was neuer since there began to be a nation vnto the same time; and at that time thy people shall be deliuered, euerie one that shall bee found written in the booke.

And many of them that sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to shame and perpetuall contempt.

Isaiah 26.19. Thy dead men shall liue; euen with my body shall they rise: Awake, and sing ye that [Page 428] dwell in dust; for thy dew is, as the dew of hearbs, and the earth shal cast out the dead.

3. Against death it selfe, and so the Apostle triumphs, 1. Cor. 15.55.56.57. O Death where is thy sting! O graue, where is thy vi­ctorie!

The sting of death is sinne: and the strength of sinne is the Law.

But thankes be vnto God, which hath giuen vs victorie through our Lord Iesus Christ.

Obiect. Now if any aske, What in the doctrine of the resurrecti­on should comfort vs in those cases?

Solut. I answere: The consi­deration of the maruelous glory of our bodies, in which they should rise, should fill vs with sweet refreshings, Phil. 3.21. Who shall change our vile bodie, that it may be fashioned like vnto his glori­ous [Page 429] bodie, according to the working, wherby he is able to subdue al things vnto himselfe. For sixe things shal befall our bodies at that day:

1. Immortalitie: so as they can neuer die againe, 1. Cor. 15.42.43.44.53.

2. Incorruptiblenesse: they shall neuer be inclined to pu­trefaction, or any corruption.

3. Spiritualnesse: our bodies shall bee raised spirituall bo­dies; they shall be like spirits, as it were, and that in diuers respects:

1. Because they shall be possessed fully by the Spi­rit of God, so as they shall be both gouerned by the Spirit, and be subiect to the Spirit wholly.

2. Because they shal liue as the Angels in heauen do, without meate or raiment, [Page 430] or any other bodily helpes or sustenance.

3. Because they shall be for nimblenesse, as it were spirits; they shall bee able with incredible swiftnesse, to passe into all the parts of the world, earth, or aire, &c. for they shall meete Christ in the aire, 1. Thessal. 4.17.

4. Power: for of bodies full of weakenesse, and subiect to many calamities and distres­ses, and paines, they shall bee raised in power; that is, strong, able, and impassible.

5. Perfection: for they shall be freed from deformitie, vn­handsomnesse, maimes, lame­nesse, &c. and become most faire and comely; neither in­fancie, nor old age hindring them, but shall appeare in full [Page 431] age and beautie.

6. Shining and splendor, as the Sunne or Starres in the Firmament: the bodie being clothed with a celestiall glory and diuine light, 1. Cor. 15.40. Dan. 12.3. And they that bee wise, shall shine as the brightnesse of the Firmament; and they that turne many to righteousnesse, shal shine as the Starres for euer and euer.

Matth. 13 43. Then shall the iust men shine as the Sun in the Kingdome of their Father: Hee that hath eares to heare, let him heare, &c.

And as we may comfort our selues by the meditation of these distinct glories in our bodies then, so it may adde vnto our comfort, and the establishment of it, if we consider three things more; to wit, first, the certaintie [Page 432] of all this, that it shall come. Se­condly, the shortnesse of the time thither. Thirdly, the condition of the body till then.

For the first, wee should not doubt of it, because we are borne againe to this hope, wee are chil­dren of the resurrection now, and so called, Luke 20.36. And be­sides, Christ hath a charge to loose nothing; no, not of the bo­dies of the Saints, Ioh. 6.39. And this is the Fathers will, which hath sent me, that of all which he hath gi­uen mee, I should loose nothing, but should raise it vp againe at the last day.

And he came to this end, to dissolue the workes of the diuell, which is sinne, and death by sin, 1. Iohn. 3.8. Christ also is the first fruit of ye dead, 1. Cor. 15.20. And further we haue felt of the power of Christ in raising our soules al­readie: [Page 433] he that by his word made all things, can by the same voice bring backe our bodies againe.

Ob. That the bodies resolued to dust and ashes, should rise, is against cōmon sense and reason.

Solut. It is aboue reason, but not against it. Can men of ashes make glasse, and cannot God of dust make againe the body?

Ob. But the bodies dead are often mingled with the bodies of beasts or other creatures.

Sol. The Goldsmith by his art can seuer mettals, and extract one mettall out of another, and cannot God distinguish these dusts, &c?

Ob. Flesh and blood cannot come into the Kingdome of hea­uen. 1. Cor. 15.50.

Sol. By flesh and blood is not meant the body simply, but as it is clothed with sin and infirmity, [Page 434] which shall be done away in the resurrection.

Ob. The condition of man and beast is one, Eccles. 3.19. For the condition of the children of men, and the condition of beasts are euen as one condition vnto them: As the one dieth, so dieth the other: for they haue all one breath, and there is no excellencie of man aboue the beast; for all is vanitie.

Sol. First, they are like in dy­ing, not in the estate after death. Secondly, it may be said, those words are the obiection of the Epi­cure, not the opinion of Salomon.

[...] second, it may adde to our comfort, that the Lord is at hand, Phil. 4.5. and that it is but a lit­tle season thither to, Reuel. 6.11.

[...] third, the present conditi­on of our bodies euen in the graue should comfort vs: for

1. The couenant of God is of [Page 435] force euen with them, as they lie in the dust of the earth, Mat. 22. 31.32.

2. The vnion with Christ holds still, Col. 1.18.

3. They are not dead, but a sleepe in Iesus, 1. Thes. 4.13.

[...] fourth, wo vnto wicked men, euen because of the resurrection: they shal sleep for a while in their bodies, but when they wake, they must be had away to execu­tion. They that haue done euill shall rise vnto shame, and con­tempt, and condemnation: their bodies shall rise in dishonor, de­formitie, passible, tormented with eternall and vnutterable tortures, liuing in darkenesse without light, (liuing, I say for euer, onely to feele the paines of eternal dying) shut vp in prison, and denied the comfort of the meanest creatures; it were well [Page 436] for them, if they did neuer rise, Reuel. 20.14.15. Dan. 12.2. Iohn, 5.29.

CHAP. XXVII. Of the last Iudgement.

2. Cor. 5.10.

For wee must all appeare before the iudgement seate of Christ, that euery man may receiue the things which are done in his bodie, accor­ding to that he hath done, whether it be good or euill.

HItherto of the Resur­rection; the last Iudg­ment followes.

The Principles con­cerning the last iudgement are these:

First, that there shall bee a ge­nerall [Page 437] iudgement, Iude, 14.15. And Enoch also, the seuenth from Adam, prophesied of such, saying: Behold, the Lord commeth with thousand of Saints:

To giue iudgement against all men, and to rebuke all the vngodly among them of all their wicked deedes, which they haue vngodlily committed, and of all their cruell speakings, which wicked sinners haue spoken against him.

Psalm. 9.8. For he shall iudge the world in righteousnesse, and shall iudge the people with equitie.

Psalm. 50.1. The God of Gods, euen the Lord hath spoken, and cal­led the earth from the rising vp of the Sunne, vnto the going downe thereof, &c.

Heb. 9.27. And as it is appoin­ted vnto men, that they shal once die, and after that commeth the iudge­ment.

[Page 438]Dan. 7.9.10. I beheld till the thrones were set vp, and the Ancient of daies did sit, whose garment was white as snow, and the haire of his head like the pure wooll: his throne was like the fierie flame, and his wheeles as burning fier:

A fierie streame issued, and came forth from before him: thousand thousands ministred vnto him, and ten thousand thousands stood before him: the Iudgement was set, and the bookes opened.

Secondly, that Christ shall be the Iudge, and that in the humane nature, Act. 10.42. And hee com­manded vs to preach vnto the peo­ple, and to testifie that it is he, that is ordained of God a Iudge of quicke and dead.

Acts 17.13. Because he hath ap­pointed a day, in the which hee will iudge the world in righteousnesse by that man, whom he hath appointed, [Page 439] whereof he hath giuen an assurance to al men, in that he raised him from the dead.

2. Tim. 4.1. I charge thee therfore before God, and before the Lord Iesus Christ, which shall iudge the quicke and dead at his appearing, and in his Kingdome.

Iohn 5.22. For the Father iudg­eth no man, but hath committed all iudgement vnto the Sonne.

Ob. The Apostles shall iudge the twelue Tribes, Matth. 19.28.

Sol. 1. The Apostles iudge the twelue Tribes by their faith and doctrine, the example whereof shall take away all excuse from the Israelites.

2. They shall be as Iustices of Peace on the Bench, and consent to Christs iudgement.

Ob. The Saints shall iudge the world, 1. Cor. 6.2.

Sol. As assessors with Christ, [Page 440] bearing witnesse to it, approo­uing it, and assenting to it, as the Apostles before.

2. As they are members of Christ the Iudge.

3. As their example shall bee alleaged to condemne the wic­ked.

Ob. But the Father and holy Ghost iudge too.

Sol. The Father doth iudge by the Sonne, as by his representa­tiue Wisdome, Iohn 5.22. For the Father iudgeth no man, but hath committed all iudgement vnto the Sonne.

Dan. 7.13.14. As I beheld in vi­sions by night, behold, one like the Sonne of Man came in the clouds of heauen, and approched vnto the Ancient of daies, and they brought him before him;

14. And he gaue him dominion, and honour, and a Kingdome, that [Page 441] all people, nations, &c. Or thus: the authority of iudging is com­mon to the three persons, but the execution onely proper to the Sonne.

Thirdly, all men shall be iudg­ed at that day: iust and vniust; quicke and dead; small & great, Iude 15. To giue iudgement against all men, and to rebuke all the vn­godly among them.

Rom. 14.9. For Christ therefore died, and rose againe, and reuiued, that he might bee Lord both of the dead, and the quicke, &c.

2. Cor. 5.10. For we must all ap­peare before the iudgement seate of Iesus Christ, &c.

Ro. 14.10. We shall all appeare be­fore the iudgmēt seat of Iesus Christ.

Psalm. 9.8. For hee shall iudge the world.

Obiect. All men are beleeuers, or vnbeleeuers; now the belee­uers [Page 442] shall not come vnto iudge­ment: as appeares, Ioh. 5.24. Verily verily I say vnto you, he that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condem­nation, but hath passed from death vnto life. And the vnbeleeuer is condemned already, Ioh. 3.18. He that beleeueth not is condemned already.

Solution. The beleeuer shall not come into the iudgement of condemnation, and the vnbelee­uer is condemned already in ef­fect and substance: 1. In the counsell of God: 2. In the word of God: 3. In his owne consci­ence, but yet the manifestation and finishing of this iudgement remaines vnto the last day.

Fourthly, all the secret things of mens natures, or workes shall be brought to light, Luk. 8.17. [Page 443] For nothing is secret, that shall not be euident: neither any thing hid, that shall not be knowne, and come to light.

1. Cor. 4.5. Therefore iudge no­thing before the time, vntill the Lord come, who will lighten things that are hid in darknesse, and make the counsels of the heart manifest.

Rom. 2.16. At that day God shall iudge the secrets of men by Iesus Christ. And therefore called a day of reuelation or declaration, Rom. 2.5.

Fifthly, it shall bee at the last day, but the precise day and houre is not knowne to any men or Angels; the proofe for the like principle concerning the resurre­ction, serues for this place, Mat. 24.36.

Sixthly, the iudgement shall be most iust and righteous, and all shall confesse it, Rom. 14.10. [Page 444] But why dost thou iudge thy bro­ther? or why dost thou despise thy brother? for we shall all appeare bo­fore the iudgement seat of Christ.

2. Tim. 4.8. For henceforth is laid vp for me the crowne of righte­ousnesse, which the Lord the righte­ous iudge shall giue me at that day: and not to me onely, but vnto all them also which loue his appearing, &c.

Rom. 2.5. But thou, after thine hardnesse, & hart that canot repent, heapest vnto thy selfe wrath against the day of wrath, and of the declara­tion of the iust iudgement of God.

Psalm. 9.8. For he shall iudge the world with righteousnesse, and shall iudge the people with equitie.

Seuenthly, the iudgement shall bee according to mens workes, 2. Cor. 5.10. Euery man shall receiue the things which are done in his body, according to that he [Page 445] hath done, whether it be good or e­uill, &c.

Rom. 2.6. Who will reward eue­ry man according to his workes.

Obiect. Wee are iustified by faith alone without workes.

Solution. 1. Workes are in­quired after in the last iudge­ment, as the signes of faith, and vnbeleefe.

Sol. 2. We are iustified by faith onely, but shall bee iudged by faith and workes both together. For that, iudgement doth not serue to make men iust, that are vniust, but only to manifest them to be so indeed, which were so in this life being truly iustified.

The consideration whereof should serue for diuers vses, and first for instruction, and so it should teach vs,

First in generall, speedily to repent vs of our sinnes, and it [Page 446] should stirre vs to all possible care of holy life, and to the loue of all well doing, by which our reckoning might then bee fur­thered, Act. 17.31.

2. Pet. 3.11. Seeing therfore that all these things must bee dissolued, what manner persons ought ye to be in holy conuersation and godlinesse?

14. Wherfore beloued, seeing you look for such things, be diligent, that yee may bee found of him in peace, without spot and blamelesse.

Philip. 1.10. That ye may dis­cerne things that differ one from another, that yee may bee pure and without offence, vntill the day of Christ.

Tit. 2.12.13. And teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue s [...]berly, and [...]ighteously, and god­ly in this present world.

Looking for the blessed hope and [Page 447] appearing of the glory of the mighty God, and of our Sauiour Iesus Christ.

Secondly, in particular it should teach vs,

1. Not to doate vpon earthly things, seeing they must all bee consumed in that day in the fier.

2. To bee patient vnder all wrongs, seeing wee are assured there shal be vengeance rendred at that day, 2. Thes. 1.5.6.7. Iam. 5.6.7. Phil. 4.5.

Thirdly, to take heed of rash­nesse in iudging other men: and men offend in censuring;

1. When they inflict censures, and meddle ouer busily, or curi­ously with them that bee with­out, 1. Cor. 5.12. For what haue I to do, to iudge them which are with­out?

2. When men speake euill of that which is good, and call [Page 448] good euill, Esa. 5.20. Woe vnto them that speake good of euill, and euill of good; which put darknes for light, and light for darknes; that put bitter for sweet, & sweet for sowre.

3. Whē men iudge of things doubtfull, as the hiddē things of the heart, & the secret things of darknes, 1. Cor. 4.5. Therefore iudge nothing before the time, vntill the Lord come, who wil lightē things that are hid in darknes, and make the coūsels of the hart manifest. And censure things in the worst sense.

4. When men vncharitably censure others about things in­different, Rom. 14.3.4. Let not him that eateth, despise him that eateth not; and let not him which eateth not, iudge him that eateth, for God hath receiued him.

4. Who art thou that condem­nest another mans seruant? he stan­deth or falleth to his owne master: [Page 449] yea he shall be established; for God is able to make him stand, &c.

13. Let vs not therefore iudge one another any more, but vse your iudgement rather in this, that no man put an occasion to fall, or a stumbling blocke before his brother.

5. When men commit, what they condemne, Rom. 2.1.2. Therefore thou art inexcusable, O man, whosoeuer thou art that iudg­est? for in that thou iudgest ano­ther, thou condemnest thy selfe; for thou that iudgest, dost the same things.

But we know, that the iudgement of God is according to truth, against them which commit such things. Or being guilty of greater faults, condemne others for lesser, Mat. 7.1.2.3. Iudge not, that ye bee not iudged.

And why seest thou the mote that is in thy brothers eye, and perceiuest [Page 450] not the beame, that is in thine owne eye, &c.

6. When men make a fault worse then it is.

Fourthly, it should strike a feare into our hearts concerning God, and his dreadfull Maiesty, and Iustice; and make vs afraid to offend him, and seeke by all meanes to glorifie him, whatsoe­uer become of vs and the world, Reuel. 14.7. Saying with a loud voice; feare God, and giue glory to him; for the houre of his iudgement is come; and worship him that made heauen and earth, and the sea, and the fountaine of waters, &c.

Fifthly, wee should bee sober, in not enquiring into things not reuealed, and looke to the maine businesse: as for the precise time, or place of the iudgement, or from whence the fier shall come that shall burne all, or what kind [Page 451] kind of throne it shal be, or what the signe of the Sonne of man shall be, or such like; we beleeue that they shall be, but ought not to enquire when, where, or how they shall be.

Sixthly, chiefly this doctrine of the last iudgement should compell in all of vs a care so to liue, that we may be sure to haue comfort in that day: and that we shall be sure to finde;

1. If wee beleeue in Iesus Christ, Ioh. 5.24. Verily verily I say vnto you, hee that heareth my word, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life.

2. If we be sure to iudge our selues here, God will not con­demne vs with the world, 1. Cor. 11.31. For if wee would iudge our [Page 452] selues, we should not be iudged, &c.

3. If continually we consult with the word of God, to see that our deeds bee wrought in God, Ioh. 3.19.20.21. Hee that doth truth, commeth to the light, that his deeds might be made manifest, that they are wrought according to God.

4. If we watch and pray al­waies, they that pray much on earth, shall stand before Christ with comfort at that day, Luke 21.36. Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to passe, and that ye may stand before the Sonne of man.

5. If wee be mercifull and lo­uing, and bountifull to the god­ly in their distresses, Matth. 25. 31 &c.

6. If wee be sheepe; sheepe I say: 1. For tractablenesse, so as we know, heare, and be ruled by [Page 453] the voice of Christ. 2. For so­ciablenesse: a sheepe will not bee alone, nor sort with swine. 3. For profitablenesse ▪ that we be not idle, nor vnfruitfull, Mat. 25. Ioh. 10.

7. If wee can get the seale of the spirit, as our earnest of our finall redemption at that day; the witnesse of the spirit in this life will make all sure against that day, Ephes. 1.14. The spirit of promise is the earnest of our inhe­ritance, vntill the redemption of the possession purchased vnto the praise of his glory.

Rom. 8.15. For ye haue not re­ceiued the spirit of bondage to feare againe, but ye haue receiued the spi­rit of adoption, whereby we cry Abba Father.

8. If wee hold fast what wee haue, and loose not what wee haue wrought, Reuel. 3.11. Be­hold I come shortly; hold that which [Page 454] thou hast, that no man take thy crowne.

2. Ioh. 8. Looke to your selues, that wee loose not the things which wee haue done, but that we may receiue a full reward.

9. If wee often receiue the Sacrament of the Lords Supper with due preparation: for therin

1. Christ doth familiarly conuerse with vs, and is giuen to our nourishment to eter­nall life.

2. The outward elements are vnfained pledges of the remission of all our sinnes.

3. We therein remember the death of Christ for vs, and how hee was iudged for our sakes, and thereby haue our hearts setled against the feare of any seuerity from him.

4. In the right preparati­on for the Sacrament, we pre­pare [Page 455] for the last iudgement too; one worke serues to both purposes.

5. The Sacraments are Gods broad seales, to assure vs that we shall speed wel at that day.

Thus of the vses for instruction.

Secondly, this doctrine of the last iudgement hath singular ter­rour in it to all impenitent sin­ners, which may be considered either more generally, or more particularly.

First, in generall, it is terrible for them to heare, and know, that God hath set them a day, and hath giuen them finall warning to repent; or else vndoubtedly he will iudge them with all se­uerity, Act. 17.31. Because he hath appointed a day, in the which he will iudge the world in righteousnesse, by that man whom hee hath appointed, whereof he hath giuen an assurance [Page 456] vnto all men, in that he hath raised him from the dead.

Iude 15. To giue iudgement a­gainst all men, and to rebuke all the vngodlily among them of all their wicked deeds, which they haue vn­godly committed, and of all their cruell speaking, which wicked sin­ners haue spoken against him.

Rom. 2.5. But thou after thine hardnesse, and heart that cannot re­pent, heapest vnto thy selfe wrath a­gainst the day of wrath, and of the declaration of the iust iudgement of God.

Who will reward euery man ac­cording to his workes, &c.

Secondly, in particular, this terrour is the more grieuous, if they consider either the distinct miseries shall then fall vpon thē, or the seuerall sins God hath re­serued to triall and punishment at that day.

[Page 457]What hart cā stand before the serious thoughts of ye particulars?

1. They shall heare the thun­der of Christs fearefull voice sum­moning them.

2. They shall be chased in by the Angels before Christ, from al the foure winds of heauen.

3. They shall be set at Christs lefthand, as a signe of miserable disgrace, Matth. 25.33.

4. A fier shall deuoure before Christ, and it shall be tempestu­ous round about him, Psal. 50.3. Our God shall come, and shall not keepe silence; a fier shall deuoure be­fore him, and a mightie tempest shall be moued round about him, &c.

2. Thes. 1.8. In flaming fier ren­dring vengeance vnto them, that do not know God, and which obey not vnto the Gospell of our Lord Iesus Christ.

5. They shall be euerlastingly [Page 458] shamed, and before al the world, Dan. 12.2. And many of them, that sleepe in the dust of the earth shall a­wake, some to euerlasting life, and some to shame and perpetuall con­tempt; when all their sinnes shall bee discouered, and set in order before them, Psalm. 50.21. These things hast thou done, and I held my tongue; therefore thou thoughtst, that I was like thee: but I will re­prooue thee, and set them in order before thee, &c.

6. They shall be sentenced to eternall condemnation, contai­ning in it,

1. Separation from God, Christ, and all the godly, Go ye cursed, &c. Matth. 25.41. &c.

2. Paine and anguish vnut­terable, Rom. 2.9. Tribulation and anguish shall bee vpon the soule of euery man that doth euil: of the Iew first, and also of the Grecian.

[Page 459]3. Fellowship with the Di­uell and his Angels, Matth. 25. 41. as a little before.

Ob. Some one might say, We hope it is not certaine, that there shall be such a day.

Sol. It is most certaine, It is ap­pointed, as certaine, as that men shal die, Heb. 9.27. And as it is ap­pointed vnto men, that they shall once die, and after that commeth the iudgement.

Acts 17.31. Because he hath ap­pointed a day, in the which he will iudge the world in righteousnesse, &c.

Besides, the terrible plagues, which haue been and are in the world, shewes, that God is ex­tremely wrath with sinne, and will call to iudgement; such as the drowning of the old world, burning of Sodome, swallowing vp of Corath, Dathan, and Abi­ram; [Page 460] the neglect of the Gentiles, the reiection of the Iewes, the pu­nishing of Christ, the afflictions of the godly, the warres, pestilen­ces, famins, &c. that are in the world.

And they themselues may gesse somewhat at it, by the sharpenes of the word, the accusing of the conscience, the checkes of the spirit, and the fearefull terrors of conscience which fall vpon some men.

Ob. But God we hope will be mercifull.

Sol. It is a day of wrath, not of mercy; the date of mercy will bee then out, Rom. 2.5. But thou after thine hardnesse and heart, which cannot repent, heapest vnto thy selfe wrath against the day of wrath, and of the declaration of the iust iudge­ment of God, &c.

Ob. But God saies nothing to [Page 461] me all this while: I escape, and am not troubled; I discerne no way that God is displeased with me.

Sol. 1. Seaes of wrath hang ouer thy head daily, though thou discerne them not, Iohn 3. vlt. He that beleeueth in the Sonne hath e­uerlasting life, and he that obeyeth not the Sonne, shall not see the life, but the wrath of God abideth on him.

Sol. 2. Many signes of Gods dis­pleasure are vpon thy soule, though thou feele them not. It is one extreame curse to be left off vnto such a spirit of slumber.

3. Though God doth not yet discouer to thee his displeasure, yet will hee awake to thy iudge­ment, Psalm. 50.31. These things hast thou done, & I held my tongue; therefore thou thoughtst, that I was like thee: but I will reprooue thee, [Page 462] and set them in order before thee.

Ob. But I may finde some meanes to helpe my selfe at that day.

Sol. Riches will not auaile in the day of wrath, Iob, 36.18. For Gods wrath is, lest he should take thee away in thine abundance: for no multitude of gifts can deliuer thee.

Vers. 19. Will he regard thy ri­ches? he regardeth not gold, nor all them that excell in strength. And there shall bee none to deliuer, Psalm. 50.22. O consider this, yee that forget God; lest I teare you in pieces, and there be none that can de­liuer you, &c.

Ob. But I may then repent.

Sol. No: As death leaues thee, so shall iudgement find thee; it is a day of the declaration of the righteous iudgement of God, Rom. 2.5. But thou after thine hardnesse, and heart, that cannot re­pent, [Page 463] heapest vnto thy selfe wrath a­gainst the day of wrath, and of the declaration of the iust iudgement of God.

2. Cor. 5.10. For we must all ap­peare before the iudgement seate of Christ, that euery man receiue the things which are done in his bodie, according to that he hath done, whe­ther it be good or euill.

Ob. But there is a world of people in the same case.

Sol. He will iudge all the vn­godly, hee cares not for the mul­titude, Iude, 15. To giue iudgement against all men, and to rebuke all the vngodly amongst them of all their wicked deeds, which they haue vn­godly committed, and of al their cru­ell speaking, which wicked sinners haue spoken against him.

Besides, he hath plagued mul­titudes, as the old World, &c. and he can easily doe execution: [Page 464] for hee comes with thousand thousands of his Angels, Iude, 14. And Enoch also, the seuenth from Adam, prophesied of such, say­ing, Behold, the Lord commeth with thousands of his Saints.

Ob. But who knowes my faults?

Sol. 'The hidden things of darkenes, and the secrets of mens hearts shall then be discouered, 1. Cor. 4.5. Therfore iudge nothing before the time vntill the Lord come, who will lighten things, that are hid in darkenesse, and make the counsels of the hearts manifest, and then shall euery man haue praise of God.

Ob. But by what euidence can I be conuinced? God may forget my faults before then.

Sol. No: God hath them writ­ten in his book of remembrance with a pen of iron, and a point of [Page 465] a diamond, Ier. 17.1. The sinne of Iuda is written with a pen of iron, and with the point of a diamond, and grauen vpon the table of your hearts, and vpon the hornes of your altars. And euidence wil be easie to bee had vpon the opening of these bookes, Reuel▪ 20.12. And I saw the dead both great and small stand before God, and the books were opened: and another booke was ope­ned, which is the booke of life, and the dead were iudged of those things which are written in the bookes, ac­cording to their workes.

Besides, the Heauens will de­clare his righteousnes, Psal. 50.6. And the creatures abused by them, will giue in euidence a­gainst them, Ier. 17.1. And the word that men haue heard shall iudge them. And their own con­sciences shall be dilated, and bee in stead of a thousand witnesses: [Page 466] and the Spirit of God that hath so often reproued the world of sinne, can easily accuse them, Ioh. 16.8. And when he is come, he will reprooue the world of sinne, and of righteousnesse, and of iudgement, &c.

Ob. I know no great fault by my selfe.

Sol. Though thou forget thy sinnes; yet Christ will remember them, Matth. 25. It will not serue the turne to say, When did wee so?

Ob. But I neuer did Christ any great wrong.

Sol. Thou hast many waies sinned against Christ, though thy carelesse heart perceiue it not: but if thou hadst not, yet in as much as thou hast done wrong to Christians, thou hast done it to Christ, Matth. 25.

Ob. But I haue done much [Page 467] good in the world.

Sol. If thou haue not had true faith, and loue, and repentance, it shall not auaile thee, as these places shew, 1. Cor. 13.3. And though I feede the poore with all my goods, and though I giue my body, that I be burned, and haue not loue, it profiteth me nothing.

Ob. But wee neuer had such meanes of knowledge, as others haue had.

Sol. They that haue sinned without the Law, shal be iudged without the Law; and they that haue sinned vnder the Law, shall be iudged by the Law, Rom. 2. 12. For as many as haue sinned without the Law, shall perish also without the law; & as many as haue sinned in the Law, shall be iudged by the Law.

Ob. But it is a great while thi­ther.

[Page 468] Sol. It is not: for the Lord is at hand, 1. Pet. 4.7. Now the end of all things is at hand; be you there­fore sober, and watching in prayer.

Iam. 5.8. Be ye also patient ther­fore, and settle your hearts; for the comming of the Lord draweth neere.

Besides, the signes of the last iudgement are the most of them accomplished already; Anti­christ is reuealed, and almost pulled downe, 2. Thessalon. 2. 1. Iohn 2.18. The World hath been full of spirits of deceiuers, 1. Tim. 4.1. The sinnes of the last age are euery where at the full: Iniquity abounds, 2. Timoth. 3.1. Matth. 24.12. The powers of hea­uen are shaken, which appeares by the often Eclipses of Sunne and Moone; and by the vncertain­tie of the Seasons both in Sum­mer and Winter, Matth. 24.29. The sea roares and is outragious; [Page 469] men are secure now as in the daies of Noah, Matth. 24.37.

3. Were it that it were fur­ther off: yet the day of death, which is the day of thy particu­lar iudgement, is not farre off.

Ob. But yet sure there will be some kind of warning.

Sol. No: he will come sudden­ly, as the thiefe in the night, 1. Thes. 5.2.3. For ye your selues know perfectly, that the day of the Lord shal come, euē as a thiefe in the night.

For when they shall say, peace and safetie, then shall come vpon them sudden destruction, as the tra­uaile vpon a woman with child, and they shall not escape.

Mat. 24.39. And knew nothing, till the flood came, and tooke them all away; so shall also the comming of the Sonne of Man be,

And the rather should men be affected with the terror of this [Page 470] day, and bee thereby perswaded to repentance:

1. Because God will be Iudge himselfe, Psalm. 50.6. and there­fore there can be no appeale, hee being supreme Iudge.

2. Because it is a finall sen­tence, there will be no time of re­spit, or change, or reuocation.

3. Because they shall be iudg­ed by him, whom they haue so much despised, and wronged, Reuel. 1.7.8. Behold, he commeth in the cloudes, and euerie eie shall see him; yea, euen they which pierced him through, and all kindreds of the earth shall waile before him.

4. Because Gods proceedings shall bee all cleared, and euerie tongue shall confesse, that God hath done nothing but Iustice, Rom. 2.5. It is a day of the declara­tion of the iust iudgement of God: and Rom. 14.11.

[Page 471]And this iustice will the more appeare

1. By the equitie of Gods dea­ling: they haue had their daies of sinne, and therefore reason hee should haue his day of wrath, Rom. 2.5.

2. By the consideration of his patiēce, what a wonderful while hath God deferred this last iudg­ment, 2. Pet. 3.9. The Lord is not slacke concerning his promise, as some men count slacknesse, but is pa­tient toward vs, and would haue no man to perish, but would all men to come to repentance.

Rom. 2.4. Or despisest thou the riches of his bountifulnesse, and pati­ence, and long suffering, not knowing that the bountifulnesse of God lea­deth thee to repentance, &c.

3. God will then discouer a world of offences in euery wick­ed mā, that are not now knowne.

[Page 472]4. God will then vnfold the secrets of his Counsell, and bring forth exquisite reasons of his pro­ceedings, which are now like a great deepe vnto vs, Rom. 11.33. O the deepenesse of the riches, both of the wisdome, and knowledge of God! how vnsearchable are his iudge­ments, and his waies past finding out! &c.

And as this doctrine is terri­ble, in respect of the parts of their miserie, and in respect of the ta­king off of all obiections: so is it, because the particular sinners are particularly mentioned in Scrip­ture, that shall be sure to speede ill at that day: for Christ with ter­ror will then iudge,

1. The man of sin, who shall be sure to be consumed with the breath of his mouth, though hee lord it for a time ouer all that is called God, 2. Thes. 2.4.

[Page 473]2. All that worship the beast, and receiue his marke, shall bee cast into the lake that burnes with fier and brimstone, Reuel. 19.20. and 14.9.10.

3. All Atheisticall mockers of religion, and the comming of Christ, 2. Pet. 3.3.

4. All false teachers, which bring in damnable heresies, 2. Pet. 2.1.

5. All Apostates, that sin wil­lingly after they haue receiued the truth, Hebr. 10.26. For if wee sinne willingly after that wee haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinnes.

27. But a fearfull looking for of iudgement, and violent fier, which shall deuoure the aduersaries, &c.

6. All goates, that is, vnruly Christians, that will not be kept within the moūds of Christs go­uernment, [Page 474] Matth. 25.32.

7. All Hypocrites shall then be vnmasked, Luk. 12.1.2. Psal. 50.17. Take heede to your selues of the leuen of the Pharisies, which is hypocrisie.

2. For there is nothing couered, that shall not bee reuealed, neither hid, that shall not be knowne.

8. All railers shall receiue the punishment of their vngodly words, Psal. 50.19. Iude 15. To giue iudgement against all men, and to rebuke all the vngodly among thē of all their wicked deeds, which they haue vngodlily committed, and of all their cruell speaking, which wicked sinners haue spoken against him, &c.

9. All censorious and masterlike men, that iudge other men in what they are guilty themselues, Rom. 2.1. Therefore thou art inex­cusable, O man, whosoeuer thou art, [Page 475] that iudgest: for in that that thou iudgest another, thou condemnest thy selfe, for thou that iudgest dost the same things.

3. And thinkest thou this, O thou man, that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God, &c?

Iam. 3.1. &c. My brethren, bee not many masters, knowing that we shall receiue the greater condemna­tion, &c.

10. All mercilesse and coue­tous rich men, Iam. 5.1. Goe to now ye rich men, weepe, and howle for your miseries, that shal come vp­on you.

2. Your riches are corrupt, and your garments are moth-eaten.

3. Your gold and siluer is cankred, and the rust of them shall bee a wit­nesse against you, and shall eate your flesh as it were fier, ye haue heaped [Page 476] vp treasures for the last dayes.

5. Ye haue liued in pleasure on the earth, and in wantonnesse; yee haue nourished your hearts as in a day of slaughter.

Matth. 25.41. Then shall he say vnto them on the left hand, depart from me ye cursed into euerlasting fier, which is prepared for the diuell and his angels.

42. For I was an hungred, and you gaue me no meate; I thirsted, and ye gaue me no drinke, &c.

Iam. 2.13. For there shall bee iudgement mercilesse, to him that sheweth no mercy.

11. All whoremongers and adulterers, Heb. 13.4. Marriage is honourable among all, and the bed vndefiled: but whoremongers and adulterers God will iudge, &c.

12. All drunkards and Epi­cures, Luk. 21.34. Take heede to your selues, lest at any time your [Page 477] hearts be oppressed with surfetting and drunkennesse, and cares of this life, and lest that day come vpon you at vnawares.

13. All deceitfull persons with their scant measures, and false waights, Mich. 6.10.11. Are yet the treasures of wickednesse in the house of the wicked, and the scant measure that is abominable?

Shall I iustifie the wicked ballan­ces, and the bagge of deceitfull waights?

14. All liars, and all that loue lies, Reuel. 21.8. But the fearfull, and vnbeleeuing, and the abomina­ble, and murtherers, and whoremon­gers, and sorcerers, and idolaters, and all liars, shall haue their part in the lake which burneth with fier and brimstone, which is the second death.

Reuel. 22.15. For without shall be dogs, and enchanters, and whore­mongers [Page 478] and murtherers, and ido­laters, & whosoeuer loueth, or ma­keth lies, &c.

15. Lastly, all that disobey the Gospell, 2. Thes. 1.8. In fla­ming fier, rendring vengeance vnto them that doe not know God, and which obey not vnto the Gospell of our Lord Iesus Christ.

And thus for terrour.

Lastly, the doctrine of the last iudgement should be exceeding comfortable to al the godly, and that in many respects:

First, if they shall consider who shall be their Iudge, euen he that is their brother, husband, aduocate, head, and redeemer: hee that was iudged for their sakes; and therefore they neede to feare no hard sentence from him.

Secondly, if they consider the present assurance of hope.

[Page 479]For first, hath not Christ giuen them many promises, that it shal goe well with them at that day?

2. Hath not Christ iustified them already, and absolued thē from all their sinnes? Rom. 3.24.25.

3. Haue they not receiued the earnest of the spirit, and the seale of the Sacraments? 2. Cor. 1.21.22. 2. Cor. 5.5.

4. Haue they not iudged themselues, and therefore are they not free from condemnati­on with the world? 1. Cor. 11.31.32.

5. They haue been iudged al­ready, the afflictions of this life will be accounted sufficient vnto them, 1. Pet. 4.17.

They may trust their soules to God: and that God, that hath begun his good worke in them, will performe it till the day of [Page 480] Christ, Philip. 1.5.6. 1. Cor. 1.8.

Thirdly, if they consider the benefits they shall attaine vnto at that day: for Christ will bee made maruellous in all them that beleeue, 2. Thes. 1.10. They shall haue honour, and praise; their innocency shall be cleared, and their miseries and sinnes en­ded. And when Christ shall ap­peare, then shall we also appeare with him in glory, Colos. 3.4.

Fourthly, if they consider the circumstances of the Iudgment, as

1. The neernesse of the time should make them hold vp their heads, Matth. 24.22.33.

Philip. 4.5. Let your patient mind be knowne vnto all men, the Lord is at hand.

Iam. 5.8. Be ye also patient ther­fore, and settle your hearts for the comming of the Lord draweth neere.

[Page 481]2. The greatnesse of the as­sembly, before whom they shall bee so much graced by Christ, they shall be honoured before all men, and Angels.

3. The condition of the sen­tence, it shall be a finall sentence neuer to bee reuoked, but ac­knowledged to all eternity.

4. And besides, they shall haue this fauour, that nothing shall bee remembred but good­nesse in good men: their sinnes shall not bee mentioned vnto them, Matth. 25.

CHAP. XXVIII. Of the glory of heauen.

1. Cor. 2.9.

But as it is written, The things which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him.

HItherto of the princi­ples that concerne the resurrection, & the last iudgement: The principles that concerne the glory of heauen follow.

There are foure principles con­cerning the glory of heauen.

The first concernes the great­nesse of it: It is vnspeakable, and in respect of vs heere on earth, [Page 483] incomprehensible, 1. Cor. 2.9. as in the beginning.

1. Ioh. 3.2. Dearly beloued, now are we the sonnes of God, but yet it doth not appeare what we shall bee, and we know, that when we shall ap­peare, we shall be like him; for wee shall see him as he is.

Colos. 3.3.4. For yee are dead, and your life is hid with Christ in God.

When Christ which is our life shall appeare, then shall wee also ap­peare with him in glory.

2. Cor. 12.4. How that hee was taken vp into Paradise, and heard words which cannot bee spoken, which are not possible for man to vt­ter,

Reuel. 2.17. Let him that hath an eare heare, what the spirit saith vnto the Churches: to him that o­uercommeth will I giue to eate of the manna that is hid, and will giue [Page 484] him a white stone, and in the stone a new name written, which no man knoweth sauing he that receiueth it.

Psal. 16.11. Thou wilt shew me the path of life, in thy presence is the fulnesse of ioy, and at thy right hand there are pleasures for euer­more.

Psalm. 31.19. How great is thy goodnesse, which thou hast laid vp for them that feare thee, and done to them that trust in thee, euen be­fore the sonnes of men?

The second concernes the continuance of it, and so it is eternall; and therefore is this life called eternall life, and im­mortality, Matthew 25. vers. 46. And these shall goe into euerlast­ing paine, and the righteous into life eternall.

2. Timoth. 1.10. But is now made manifest by the appearing of our Sauiour Iesus Christ, who [Page 485] hath abolished death, and hath brought life and immortality vnto light, through the Gospell.

1. Pet. 1.4. To an inheritance immortall, and vndefiled, and that fadeth not away, reserued in heauen for you, &c.

2. Cor. 5.1. For wee know, that if our earthly house of this taberna­cle be destroyed, we haue a building giuen of God, that is, an house not made with hands, but eternall in the heauens.

The third concernes the cause of it: Heauen is the gift of God, and proceeds onely from his free grace, and not for any merit in vs, Luk. 12.32. Feare not little flocke, for it is your Fathers pleasure to giue you a kingdome.

Titus 3.4. But when the bounti­fulnesse and loue of God our Saui­our toward man appeared; not for our righteousnesse, but according [Page 486] to his mercy he saued vs, &c.

Ioh. 3.16. For God so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer be­leeueth in him should not perish, but haue euerlasting life.

Rom. 6.23. For the wages of sin is death; but the gift of God is eter­nall life, through Iesus Christ our Lord, &c.

1. Pet. 1. all the chapter.

The fourth concernes the per­sons that shall enioy it: the elect of God onely obtaine this glory, 1. Cor. 15.50. &c. This say I bre­thren, that flesh and blood cannot in­herit the kingdome of God, neither doth corruption inherit incorrupti­on.

Reuel. 21.27. And there shall en­ter into it none vncleane thing, nei­ther whatsoeuer worketh abominati­on, or lies, but they which are written in the Lambes booke of life.

[Page 487]1. Cor. 6.9. Know ye not that the vnrighteous shall not inherit the kingdome of God? be not deceiued: Neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggeres, &c.

Rom. 2.7. That is to them which by continuance in well doing, seeke glory, and honour, and immortality, eternall life.

10. But to euery man that doth good, shall be glory, and honour, and peace, to the Iew first, and also to the Grecian.

The vses follow, and are either for instruction, or for consolation.

First, for instruction: and then the doctrine of the glory of hea­uen should worke diuers im­pressions vpon our hearts.

1. We should with all ear­nestnesse importune God, to en­able vs to behold by the effectu­alnesse of contemplation, the [Page 488] greatnesse of that felicity, is pro­uided for vs in heauen: wee are naturally extreamly vnable for the contemplation of it, wee should beseech God by his spi­rit to force open our eyes, and make vs able to stand and gaze with admiration at the glory to come, Ephes. 1.18.19. Rom. 5.2.3.

2. Our hearts should be fiered with an ardency of desire, and endeauour to praise the glorious and free grace of God, which hath without our deserts ap­pointed vs vnto such glory; wee can neuer walke worthy of hea­uen, till wee be fitted to a daily and affectionate praise of Gods loue to vs therin: All ages should stand and wonder at such rich grace and tender kindnesse of God in Iesus Christ, Ephes. 1.6. Ephes. 2.7.

[Page 489]Thirdly, it should raise vp in vs a wonderfull estimation of the godly, who are therfore the onely excellent Ones, because as prin­ces of God they are borne heires to so great a Kingdome: No meanesse of their outward con­dition should abate of our reue­rence to them, that are so rich in faith, and heires of such glorie, &c. Psalm. 6.3. Iames 2.5.

And seeing we must liue with them for euer, we should choose them, as the most happie com­panions of our liues here, and re­ceiue them, as Christ receiued vs to glorie, Rom. 15.7. 1. Ioh. 4.7.17, &c. And liue in all peace with them, Ephes. 4.23. And for this reason husbands should make much of their godly wiues, as heires with them of the same grace of God, 1. Peter 3.8. And Masters should vse with all re­spect [Page 490] their religious seruants, knowing that of the Lord, their verie seruants shall receiue the reward of inheritance, Colos. 3.23.24.

Fourthly, it should exceeding­ly raise the price of godlines, and make vs with all heartie affecti­on deuote our selues to weldo­ing, seeing there is such an vnua­luable gaine ariseth vnto such, as with patience and painefulnesse continew in doing good: wee should be abundant in the worke of the Lord; if for no reason, yet because of the great reward in heauen, 1. Cor. 15.58. Rom. 2.7.10.

Fifthly, it should make vs to take off our affections from the World, with disdaine and indig­nation at our selues for being so foolish, as to settle our hearts on things below. And since neces­sitie [Page 491] enioynes vs to vse the world, this religious hope should make vs vse it, as if wee vsed it not, ex­pressing all sobrietie and tempe­rance, and contempt of those transitory things, and setting our hearts there, where those match­lesse treasures are. What profit is it to win all this World, if our soules bee shut out of Heauen? and what losse can it be, if wee loose this World, and find our right vnto the World to come? This doctrine should make vs feelingly know, and professe our selues to bee strangers and pil­grims here; & to desire to be no other, then such, as long to be ab­sent from hence, that we may bee present with the Lord in this glo­rie.

1. Cor. 7.31. Col. 3.1.2. 1. Pet. 1.13. Matth. 6.19.20. Matth 16.25.26. Heb. 11.13. 2. Cor. 5.6.

[Page 492]Sixthly, we should be especi­ally carefull to be all that, that is required vnto eternall life.

And so in generall we must be sure, wee bee borne againe, else Christ is peremptory, wee cannot enter into the Kingdome of heauen, Ioh. 3.5. Heauen is an inheri­tance, and therefore we must first be sonnes. That glory must pe­netrate into our hearts by the beames of it, so as we be changed from glorie to glorie, 2. Corint. 3.18. Wee must enter into the first degree of eternall life, and that is in this life, we must beare the image of Christ.

And in particular, we must di­stinctly looke to these things:

1. We must be carefull to be prouided of the meanes to teach vs the way to heauen; we must la­bour for the meat, that endureth to eternall life, Iohn 6.27. As [Page 493] knowing, that the preaching of the Gospell is the power of God to saluation, Rom. 1.16. Rom. 10.14.

2. We must seriously studie the mysteries of this Kingdome, and keep our selues close to pro­fitable things, which may edifie vs, Matth. 13.11. Titus 3.8.9.

3. We must purge our selues as he is pure, we must seriously, and soundly imploy our selues in the duties of mortification of our corruptions, 1. Iohn 3.3. And euerie man tha [...] hath this hope in him, purgeth himselfe, as he is pure, &c.

4. We must be sure, that the tempter deceiue vs not in our faith: for that is our euidence for those things, which are not seene, and that makes them (as it were) present, Heb. 11.1. Now faith is the ground of things which are hoped [Page 494] for, and the euidence of things which are not seene.

1. Thes. 3.5. Euen for this cause, when I could no longer forbeare, I sent him that I might know of your faith; lest the tempter had tempted you in any sort, and that our labour had been in vaine.

1 Pet. 1.7. That the triall of your faith, being much more precious then gold that perisheth, though it be tried with fier, might be found vnto your praise, and honour, and glory, at the appearing of Iesus Christ.

2. Cor. 13.5. Proue your selues, whether you are in the faith: exa­mine your selues, know yee not your owne selues, how that Iesus Christ is in you, except you be repro­bates?

For by faith Christ liues in vs, Gal. 2.20.

5. We must be sure, wee bee not ashamed of Christ in this [Page 495] World, and that we doe not de­nie him here on earth, but con­trariwise, Matth. 10.32. Whosoeuer therefore shall confesse mee before men, him will I confesse also before my Father, which is in heauen.

Vers. 33. But whosoeuer shall de­ny me before men, him will I also de­nie before my Father, which is in heauen.

6. Wee must get the earnest of this inheritance, which is the spirit of promise: for that will stablish vs, Ephes. 1.14. 2. Cor. 1.22.23.

For when God giues glorie in heauen, then the spirit of glorie rests vpon men in this life, 1. Pet. 4.14.

And the spirit is our earnest, either by anointing vs with sa­uing grace, (for they assure vs as infallibly of this kingdom, as the oile poured on the Kings, did as­sure [Page 496] them of their Kingdome) or by refreshing, and satisfying our hearts, in hearing the promises, or receiuing the Sacraments, or answering our prayers:

But in all this we must remem­ber these things:

1. To do this worke first: first, seeke the Kingdom of God, Mat. 6.33. deferre not the time to the last gaspe.

2. To doe it constantly: Let him that is righteous be righte­ous still, Reuel. 22.

3. Praying in the holy Ghost, and keeping our selues in the loue of God, Iude, 20.21.

4. To doe it violently: Hea­uen shoul suffer violence, Matth. 11.12.

5. To doe it humbly, renoun­cing all our owne merits, and a­scribing all to the free grace of God, and the merits of Iesus [Page 497] Christ, Rom. 6.23. Ephes. 2.8.9.

For heauen is an inheritance, and therefore comes by fauour, not by purchase; and besides, we are adopted children too, and not naturall.

6. Hauing finished al things, to stand fast, and hope perfectly for the grace of God to bee brought vnto vs at the reuelati­on of Iesus Christ, 1. Pet. 1.13.

Secondly, these principles may serue for singular consolation, and so

1. Against the instabilitie of this present life, while wee looke vpon our abiding Citie in Hea­uen. Thus the Patriarches com­forted themselues, Heb. 11.13.

2. Against the griefe for the death of our friends, why doe we sorrow for them, that are so hap­pie?

3. Against the many afflicti­ons [Page 498] of this life, the feare and care of which should bee swallowed with the hope of eternall life, as these places shew, Rom. 8.18. For I count, that the afflictions of this present time, are not worthie of the glorie which shall be shewed vnto vs.

2. Cor. 4.17.18. For our light affliction, which is but for a moment, causeth vnto vs a farre most excel­lent, and an eternall waight of glory, while wee looke not on the things which are seene, but on the things which are not seene: for the things which are seene are temporall; but the things which are not seene, are e­ternall.

4. Against the feare of death: for these principles teach vs to be­lieue, that the dead are blessed, Reuelat. 14.13. Then I heard a voice from heauen saying vnto me; Write, Blessed are the dead, which hereafter die in the Lord: euen so [Page 499] saith the Spirit: for they rest from their labours, and their workes fol­low them. And that this death will be quickly swallowed vp of victorious life, 1. Cor. 15.16.17. The sting of death is sinne, and the strength of sinne is the Law.

But thanks be to God, which hath giuen vs victorie through our Lord Iesus Christ.

These comforts will bee the more abundant, if wee consider, either, first, the particulars of this glory; secondly, or the properties of it.

For the first, our glory in hea­uen may be thus shadowed out;

It consists of perfection of ho­linesse and happinesse.

Our holinesse shall then bee perfect, we shall be without spot or wrinkle, Ephes. 5.27. Gods people shall then bee all righte­ous, Isaiah 60.21. Thy people also [Page 500] shall be all righteous. And this per­fection shall be both of Nature, and of Action.

In nature we shall be perfectly holy, which may bee considered in respect of the holinesse.

First, of our soules; secondly, of our bodies; thirdly, of our soule and bodie together.

First, in our soules there shall bee

1. Exquisite knowledge; wee shal then know as we are known, when that which is in part is done away: we shall no more vn­derstand as children, but shall haue our minds enlightned a­boue the knowledge of Prophets and Apostles in this world: for God himselfe shall be our euerla­sting light, 1. Cor. 13.10.11.12. But when that which is perfect is come, then that which is in part shall be abolished.

[Page 501] When I was a child, I spake as a child, I vnderstood as a child, I thought as a child: but when I be­came a man, I put away childishnes, or childish things:

For now we see through a glasse darkely, but then shall we see face to face; now I know in part, but then shall I know, euen as I am knowne.

Isaiah 60.19. Thou shalt haue no more Sunne to shine by day, nei­ther shall the brightnes of the Moone shine vnto thee: for the Lord shall be thine euerlasting light, and thy God thy glory.

2. Freedome of will, when all the impediments of desire and endeuours shall bee taken off, which now as fetters hinder vs in communion with God, and as cords, hale vs after vanitie: where it shall bee also as easie to doe good, as to desire it.

3. Vnspeakeable charitie; our [Page 502] hearts being fild with al those af­fections, that are now any way re­quired in the word of God, either toward God or man, 1. Cor. 13.8 Loue doth neuer fall away, though that prophesying be abolished, or the tongues cease, or knowledge vanish away. What is now the life of our liues more, then to loue and to be beloued? This earthly loue is but a sparke in comparison.

Secondly, in our bodies, there shall be a perfect conformitie of all the members for the seruice of God and the soule, they shall bee no more weapons of vnrigh­teousnesse, as they haue been, Rom. 6.13. Rom. 6.19.

Thirdly, in both body and soule, there shall be,

1. The perfect Vision of the ad­mirable beauties of God, which of it selfe is more worth then the possession of the whole world, [Page 503] and this Vision of God shall not onely be mentall by contempla­tion, of which 2. Cor. 12.2. but also corporal; for so Iob auoucheth Cap. 19.25. For I am sure my Re­deemer liueth, and he shall stand the last on earth.

Vers. 26. And though after my skin wormes destroy this bodie: yet shall I see God in my flesh,

Vers. 27. Whom I my selfe shall see, and my eies behold, and none o­ther for mee, though my reines are consumed within me.

We shall then see him perfect­ly in the creatures, and haue him perfectly in our selues, and be­hold the Trinitie in the glorie of it after a way now vnutterable.

2. The perfection of the image of God in both: we shall then be, as hee is, partaking perfectly of the diuine nature, 1. Iohn 3.2. 2. Pet. 1.4. which is signified by [Page 504] those pure white garments, men­tioned, Reuel. 3.4.5. & 6.11. & 7.13. & 19.8.

Thus shall we be perfect in na­ture.

The perfection of our acti­ons, or obedience shall then bee obtained, wee shall then serue God, & loue our brethren with­out all defect. We shall praise God with the Angels to all eter­nitie: for that shall be the maine outward seruice of God: for pra­yer shal thē cease, Reuel. 4.10.11.

Thus of the perfection of holi­nesse.

The perfection of happines shal haue in it diuers things.

The first part of our felicity is acknowledgement in the kingdom of heauen; which is a worke of Christ, declaring vs in particular to bee elected of God, and his children, and friends. And this [Page 505] is more comfortable, because we shall thus bee proclaimed the heires apparant of heauen be­fore God, and all his holy An­gels, Matth. 10.32. Whosoeuer therefore shall confesse mee before men, him will I confesse also before my father which is in heauen.

2. Glorious liberty reserued for the sonnes of God vnto that day, of which, Rom. 8.21.

And this liberty may be con­sidered two waies, viz.

  • 1. From what we shall bee free.
  • 2. To what we shall bee free.

For the first, we shall then be free:

First, from the torments and miseries of the damned in hell, wee shall haue an eternall dis­charge from that most fearfull place, which is promised vs al­ready in this life, Rom. 8.1. [Page 506] Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the spirit, &c.

Reuel. 20.14. And death and Hell were cast into the lake of fier: this is the second death, &c.

Secondly, from the displea­sure of God; he will neuer be an­gry with vs any more, there shall be no more curse, or Anathema, Reuel. 22.3. And there shall bee no more curse, but the throne of God and of the Lambe shall be in it, and his seruants shall serue him.

Thirdly, from sinne, and the power to sinne: our holinesse shal be better then Adams in Pa­radise; he might sinne, but wee shall be confirmed, as the Angels of heauen: so as we shall not on­ly bee free from sinne, but from the possibility to sinne, Ephes. 5.26.

[Page 507]Fourthly, from all aduerfary power; we shall neuer more bee molested by diuels, nor by wic­ked men, either spirituall, or cor­porall. There shall be a perpetu­all triumph without warre; all our enemies shall bee cast into the lake of fier, Reuel. 21.8. Re­uel. 20.14. Reuel. 22.3. As wee shall not loose a friend; so wee shall not feare an enemy.

Fifthly, from all infirmitie in our natures; as from ignorance, and all disabilities, from sor­row, discouragement, hardnesse of heart, feare, and perturbati­ons, Reuel. 21.4. And God shall wipe away all teares from their eyes, and there shall bee no more death, neither sorrow, neither crying, nei­ther shall there bee any more paine; for the first things are passed. And so also from all such graces, as suppose either imperfection [Page 508] in vs: such as faith, hope, and re­pentance: or misery in the crea­tures without vs, as griefe, anger, feare, hatred, and the like, 1. Cor. 13.

Sixthly, from all inferiority, and subiection, and seruitude, none shall bee vnder the iurisdi­ction of others: all Oeconomicall, Politicall, and Ecclesiasticall relati­ons shall then cease. Wee shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen, Matth. 8.11.

Seuenthly, from all labour and affliction of life. Their la­bours shall cease, and afflictions shall bee cast into the sea, they shall enioy an eternall Sabbath, the true Canaan, Reuel. 14.13. Then I heard a voice from heauen, saying vnto me; Write, blessed are the dead, which hereafter die in the Lord, euen so saith the spirit, for [Page 509] they rest from their labours, and their workes follow them, &c.

Heb. 4.9. There remaineth ther­fore a rest to the people of God, &c.

2. Thes. 1.7. And to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels, &c. And by labors, I vnderstand also all the paines or difficulties we are at, euen about the seruice of God: for God shall bee all in all.

Eighthly, from all shame and blushing: There shall be nothing but honour and praise to all e­ternity: whereas in this world the inward shame of some of­fence imputed, or committed, make life it selfe many times a burthen, and there is little ease to the minde, but in remem­brance of the day of Christ, when it shall be remoued.

[Page 510]Ninthly, from all enuie: en­uie is said to be bitter, 1. Cor. 3.3. But when charity shall be per­fect, then shall that property of not enuying bee made perfect too, 1. Cor. 13.

Tenthly, from all interrupti­on both in holinesse and felici­ty; which in this life is grieuous, and ariseth many times from good things, and good persons as well as euill.

Eleuenthly, from all the means of a naturall life, and from the inconueniences too: there shall be no need of meat, drinke, sleep, marriage, raiment, physicke, nor the light of the Sunne: For there shall be no hunger, thirst, heate, cold, darknesse, or the like grie­uances, but wee shall liue as the Angels of heauen, &c.

And so in a word we shall bee free from the first things, Reuel. [Page 511] 2.4.

Thus much of what wee shall be free from.

Now followes, what wee shall be free to.

First, we shall bee free of hea­uen, the most holy place, Heb. 10.19. Seeing therefore brethren, that by the blood of Iesus we may be bold to enter into the holy place.

Paradise: Luk. 23.43. Then Ie­sus said vnto him, verily I say vnto thee, to day thou shalt be with me in Paradise.

Our fathers house: Iohn 14.2. In my Fathers house are many dwelling places: if it were not so, I would haue told you, I goe to prepare a place for you.

The new Ierusalem: Reuel. 21.2. And I saw the holy City, new Ie­rusalem, come downe from God out of heauen, prepared as a Bride trim­med for her husband.

[Page 512] The heauē of heauens, which for lightnes, largenes, purenes, de­lightfulnes, and all praises of a place almost infinitely excels all this visible world. Nor shall the godly be restrained only to hea­uen, but they shall be free of the new earth, wherein dwels righ­teousnesse, 2. Pet. 3.13. But wee looke for a new heauen, and a new earth, according to his promise, wherein dwelleth righteousnesse, &c.

Secondly, we shall be free to the enioying of the happy socie­ty of all the glorious Saints and Angels of heauen, Hebr. 12.22.23. But ye are come vnto the mount Sion, and to the City of the liuing God, the celestiall Ierusalem, and to the company of innumerable An­gels.

And to the congregation of the first borne, which are written in hea­uen, [Page 513] and to God the iudge of all, and to the spirits of iust and perfect men.

Thirdly, to the glorious pre­sence of God, and the Lambe; we shall alwaies dwell in the Kings presence, Reuel. 21.3. And I heard a great voice out of heauen, saying, behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himselfe shall be their God with them.

Reuel. 21.23. And the City hath no need of the sunne, neither of the moone to shine in it: for the glo­ry of God did light it, and the Lamb is the light of it.

Reuel. 22.3.4. And there shall be no more curse; but the throne of God, and of the Lambe shall be in it, and his seruants shall serue him.

And they shall see his face, and his name shall be in their fore-heads.

[Page 514]Fourthly, to all the treasures of heauen; which are vnexpres­sable, shadowed out by some comparisons; as by being free to eate of the tree of life, Reuel. 22.2. In the middest of the streete of it, and of either side of the riuer was the tree of life, which bare twelue manner of fruits, and gaue fruit e­uery moneth, & the leaues of the tree serued to heale the nations with, &c.

As also by being free to drink of the water of life freely, Reuel. 21.6. And hee said vnto me, It is done, I am Alpha and Omega, the beginning and the end, and I will giue to him that is athirst of the well of the waters of life freely: euen out of a riuer, that is pure as Chrystall, Reuel. 22.1. And hee shewed me a pure riuer of water of life, cleare as Chrystall, proceeding out of the throne of God, and of the Lambe: And such like.

[Page 515]Thus of Liberty.

The third part of our felicity in heauen is maiesty: al the god­ly shall be there seated as Prin­ces in thrones of Maiesty, and prince-like splendor, being crow­ned with crowns of glory; which glory shall be so great, that the Kings of the earth are supposed to bring all their glory and ho­nour to it, and yet all too little to shadow out this exceeding glory of all the Saints, Reuel. 3.21. To him that ouercommeth will I grant to sit with me in my throne, euen as I ouercome, and sit with my father in his throne.

2. Tim. 4.8. For henceforth is laid vp for me the crowne of righte­ousnesse, which the Lord the righte­ous Iudge shall giue me at that day: and not to mee onely, but vnto all them also that loue his appearing.

Reuel. 21.24. And the people [Page 516] which are saued, shall walke in the light of it, and the Kings of the earth shall bring their glory and honour vnto it.

Which as it imports a per­fection of splendor in euery Saint, so it doth not dissolue the degrees or orders of glory, euery man shall bee aduanced in his owne lot, Dan. 12.13. But goe thou thy way, till the end be; for thou shalt rest and stand vp in thy lot at the end of the dayes.

1. Cor. 15.40. There are also heauenly bodies, and earthly bodies; but the glory of the heauenly is one, and the glory of the earthly is ano­ther. Patriarches, Prophets, Euan­gelists, Martyrs, shall not want their eminency in heauen.

The fourth is dominion, and rule ouer all creatures; that which we lost in Adam, shall be perfectly restored in heauen, af­ter [Page 517] the last iudgement, Reuel. 2.26. For hee that ouercommeth and keepeth my words vnto the end, to him will I giue power ouer nations.

The fifth is possession of all the pleasures, which are at Gods right hand, vnutterable ioyes, ri­uers of pleasures. This is that, which in a sparing language is called the time of refreshing, Act. 3.19. Amend your liues there­fore, and turne, that your sinnes may be put away, when the time of re­freshing shall come from the presence of the Lord.

Psalm. 16.11. Thou wilt shew me the path of life: in thy presence is the fulnesse of ioy; and at thy right hand there are pleasures for euermore. For if the ioy of the godly in this life be called, 1. Pet. 1.17. A ioy vnspeakable and glori­ous.

And if the Lord giue them drink [Page 518] out of the riuer of thy pleasures in this world, as Psal. 36.8.9. How much more shall it exceed all language in heauen! called the masters ioy.

The felicities which I haue here mentioned, are for the most part common both to soule and body.

Now there is a peculiar felici­ty in heauen belonging to the bodies of men, which consists in that maruellous transfiguration of them to a condition, in respect of qualities, farre aboue what they are, or can be in this world. Our bodies in generall shall be made like the glorious body of Christ, though on earth they are but vile, Philip. 3.21. Who shall change our vile body, that it may be fashioned like vnto his glorious bo­dy, according to the working, wher­by hee is able euen to subdue all [Page 519] things vnto himselfe.

They shall enioy eternall health, but of the glory of the body I haue entreated before, in the vse of the doctrine of the Re­surrection.

Thus of the parts of this glory.

The Adiuncts of it follow.

And so there bee foure things in the consideration of the glo­ry to come, should much affect vs.

First, that it is a glory vnspeak­able, that is, it is so great, that no language on earth can describe it. For though we mention those foresaid parts of it, yet our nar­row hearts and mouthes are in­finitely straitned, in comparison of the full glory of man in these things, 1 Cor. 2.9. But as it is writ­ten, The things which eye hath not seene, neither eare hath heard, nei­ther came into mans heart, are, [Page 520] which God hath prepared for them, that loue him, &c.

Secondly, that it is certaine, and we cannot be disappointed of it: else it were vncomfortable to heare of so much felicitie and holinesse, and yet not bee sure to possesse it. The certaintie of it, that God will bestow such glory, may appeare diuers waies.

1. There is an act or ordinance for it in Gods eternall Counsell, 2. Tim. 2.19. But the foundation of God remaineth sure, and hath this seale; The Lord knoweth who are his, and, Let euery one that calleth on the name of Christ depart from ini­quitie.

Ephes. 1.4. As he hath chosen vs in him, before the foundation of the world, that wee should bee holy, and without blame before him in loue.

Rom. 8.30. Moreouer, whom he predestinate, them also he called; [Page 521] and whom he called, them also he iu­stified; and whom hee iustified, them he also glorified.

Matth. 25.34. Come ye blessed of my Father, inherit ye the Kingdome prepared for you, from the foundati­ons of the world.

2. Christ purchased it with his blood, Ephes. 1.14.

3. Christ hath made interces­sion, when he was on earth vnto his Father, that hee might haue his redeemed Ones to be where he is, Iohn, 17.11. And now am I no more in the world, but these are in the world, and I come to thee, holy Father, keepe them in thy name.

Vers. 24. Father, I will that they which thou hast giuen mee, bee with me, euen where I am; that they may behold my glory, which thou hast gi­uen me: for thou louedst me before the foundation of the world.

4. God hath made vs many [Page 522] promises, and giuen vs not onely his word, but his oth to assure it vnto vs, Heb. 6.17. So God willing more abundantly to shew vnto the heires of promise, the stablenesse of his Counsell, bound himselfe by an oath,

Vers. 18. That by two immuta­ble things, wherein it is impossible that God should lie, we might haue strong consolation, which haue our refuge to hold fast the hope that is set before vs, &c.

5. He hath sealed to it, not only in the Sacrament, but by his spi­rit, which will bee our witnesse, and is our earnest, Ephes. 1.13. Wherein also after that yee beleeued, you were sealed with the holy Spirit of promise.

Vers. 14. Which is the earnest of our inheritance, vntill the redemp­tion of the possession purchased vnto the praise of his glory.

[Page 523]6. He hath begun eternall life in vs already.

7. Christ is gone into heauen of purpose to prouide a place ready for vs, Ioh. 14.3. And though I goe to prepare a place for you: I will come againe, and receiue you vnto my selfe, that where I am, there may ye be also.

Heb. 10.19. Seeing therefore bretheren, that by the blood of Iesus we may be bold to enter into the ho­ly place,

Vers. 20. By the new and liuing way, which he hath prepared for vs through the vale, which is his flesh.

Thus of the certaintie of it.

The third thing is the eterni­tie of it, all this glory were the lesse, if it were thought, it would euer end: but it shall neuer end: for

1. Nothing of it shall be lost, or decay.

[Page 524]2. There shall bee no death there: for death and hell are cast into the lake of fier.

3. There shall be no old age, or withering condition in men that possesse it: it withers not, 1. Pet. 1.4. To an inheritance im­mortall, and vndefiled, and that fa­deth not away, reserued in heauen for you.

4. God being all in all, there shal be no wearinesse, no fulnesse of affections, or satietie, no loa­thing.

Diuines are wont to shadow out eternity, by the similitude of a little bird drinking vp a drop of water out of the sea; if euery ten thousand yeeres the bird should come & drink vp but one drop, yet the sea might bee dry at length: but yet this lasting of the sea, is nothing in comparison to the lasting of the glory of hea­uen.

[Page 525]Fourthly, and vnto these may bee added the proximity of it: the day of the Lord is at hand. It were some lessening of our happines, if it were a long time to it.

FINIS.

ERRATA.

Pag. 4. lin. 22. for Praises, reade Oracles. p. 51. l. 4. r. by a perpetuall decree. p. 74. l. 16. put out, a. p. 107. l. 17. r. vp, for vpon. p. 108. l. 16. for Sould, r Should. p. 407. l. 4 r. wrinckle. p. 434. l. 17.21. and p. 435. l. 8 put out Sol and r. Secondly, Thirdly, Fourthly. p. 486. l. 11. put out, all the Chapter. p. 499. l. 11. r. or secondly.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.