proofe of the God-head of the Spirit This is the summe of our most precious Faith concerning the God-head of the Sonne and Holy Ghost against Arrius Seruetus and all that hellish crue which either bring in a multiplicitie of gods and so in truth make no God at all or imagine a secondary kind of God-ship making them inferior to the Father or of the like but not of the selfe-some essence against whatsoeuer Heresies else that Hell hath forged and Satan set abroch to the dishonour of these three Persons the one onely true and euer-liuing GOD Coequall Coeternall and Consubstantiall whom we onely honour and serue CHAP. II. Of the Eternall Decrees of God THE glory of God which from all Eternitie God being thus in his nature and Persons most glorious hath further embroidered himselfe in glory by two notes of excellency which he taketh to him Kingdom and Hanour Kingdome is that whereby he doth excite an absolute soueraigntie toward other The order whereof answerable to the relation betweene the persons themselues is from the Father in the Sonne by the Holy Ghost to whom is attributed the immediate doing of them did shine in and to himselfe it hath further pleased him both to manifest in the exercising of a Kingdome and to inlarge by taking honour vnto him Therefore our Sauiour in the Lords Prayer after the Name of God comprehending his nature and persons which hitherto haue beene handled addeth these other two Thy Kingdome come thy will bee done c. By the one he ruleth by the other his rule is obeyed This to speake properly is not any other Kingdome then that which he had before but the actuall exercise and putting into practice of that Kingdome or Soueraigntie which is of his very nature as our Sauiour doth distinguish them Matth. 6. when saying Thy Kingdome come c. he addeth by and by For thine is the Kingdome c. The order or the administration of it is in this manner The Father is first in Order not in Power nor in Time is the supreme working cause who doth whatsoeuer hee doth in the Sonne and they both by the holy Spirit To whom is attributed the immediate doing of them nor as if eyther the Sonne or Spirit were instruments to worke by but both of them be principall efficient causes and they all that one and the same God that worketh all in all The place for this diuersitie of working is manifest â—n the Epistle to the Romanes a Rom. 8. 11. But if the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will quicken also your mortall bodies by his Spirit dwelling in you Here as you see all is comprehended The Father quickening in Christ by his Spirit that dwelleth in vs for to this end hee maketh mention of Christs raysing from the dead More cleere betweene the Father and the Sonne is that to the b 1. Cor. 8. 6. Corinthians But vnto vs there is one God The Father from whom are all things and one Lord Iesus Christ through whom are all things From he giueth to the Father as the Fountaine of the Action Through to the Sonne in regard of the personall Distinction So in the Epistle to the c Heb. 1. 2. Hebrewes Through his Sonne hee made the World Of the Holy Ghost also it is said By his d Iob 26. 13. â—pirit he beautified the Heauens And our Sauiour Iohn 16. 14. He shall glorifie me for he shall receiue of mine and shew it vnto you whose proper kind of working as the next and immediate cause of all things is most liuely set forth e 1. Cor. 12. 4 5 â— 7 â— 10 11. 1. Cor. 12. Now there are differences of gifts but the same spirits there are differeÌ„ces of Ministeries but the same Lord. And there are differences of working but there is the same God who worketh all in all But to euery one is giuen the manifestation of the Spirit to profit for vnto one by the Spirit is giuen the Word of Wisedome and to another the Word of Knowledge by the same Spirit and to another Faith by the same Spirit and to another the gifts of healing by the same Spirit and to another the working of Powers and to another Prophecie and to another discerning of Spirits and to another kinds of Tongues and to another interpretation of Tongues But all these things worketh one and the same Spirit distributing them seuerally to euery one as he pleaseth This Kingdome standeth in three things whereof the first are his Purposes or Decrees Then his Creation and The Kingdom of God hath two parts purpose workes Purpose is his Decree before all times of euery thing thirdly the Gouernment of the World the Apostle reduceth them vnto two purpose and workes Ephes 1. 21. Who worketh all things after the counsell of his will In the Counsels and Workes of God putting them both together fiue things may be noted one proper to the purpose of God the other in common appertayning both to his Workes and Purpose The first is as touching the Eternitie of this Decree that it is before all times that is to say from euerlasting The second is the generalitie of his Dispensation that it stretcheth it selfe to all things to wit to all kinds and each particular of euery kind Thirdly the relation betweene his Purpose and Workes that he effecteth nothing which before he hath not decreed decreeth nothing which in time hee doth not effect whereupon followeth the ineuitable necessitie of the execution of his counsels The fourth is touching the Lords most free and absolute stroke in this whole dispensation Lastly That all this is proper vnto God within the compasse of one of which will fall whatsoeuer wee are to speake concerning the Gouernment and Kingdome of God The Apostle in that one sentence elegantly comprehendeth all for in saying Him that worketh c. meaning God he sheweth the supreme cause before assigned and maketh it proper to God by calling him as it were by that name and saying all things hee leaueth nothing free Now where he addeth recording to the purpose after the counsell he giueth to vnderstand that nothing is wrought but that which is decreed nothing decreed but in time it is effected In which words of purpose counsell the Eternity of this Decree is also included as fore-running all his Works yea the first worke of Creation it selfe Lastly the free-will of God is expressed in adding after the counsell of his will But for a better view to be taken of them all let vs handle these three apart Therefore to begin with his Purposes or Decrees obserue in them three things First The Eternitie of those Decrees for as God himselfe is eternall so are his deep and vnsearchable counsels all of them written and decreed or euer the World was And as f Psal 93. â— He is from euerlasting so is
o Mat. 26. 37. heauinesse p Mar. 14. â—3 amazement The difference of Christs Hebion Cerinthus and others said he was conceiued by ordinarie procreation of man and woman as other men are humane nature from all other mens standeth in this that hee was not conceiued according to the ordinary procreation of man and woman but of a Virgin and therefore by the immediate power of the Holy Ghost not begetting him of his owne substance as fathers doe their children but by his Almightie Power framing and fashioning the same after a wonderfull manner miraculously and without mans helpe in the wombe of Marie That she was a Virgin the Storie is plaine q Mat. 1. 23. Mat. 1. according as it was r Esay 7. 14. long before prophecied Behold that Virgin shall conceiue and beare a Sonne The Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word in both the Tongues signifieth one hidden vnknowne vnto a man And fondly doe the Iewish Rabbins pretend the place t Pro. 30. 19. Prou. 30. to delude the truth of this Interpretation which indeed doth confirme and giue strength vnto it for when Salomon saith The way of a man in a u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maide Is it not plaine that hee speaketh by an Ironie meaning a Strumpet of that brazen fore-head and so impudent as notwithstanding her filthinesse will needs goe for as good a Mayde as the best Therefore he addeth in the next Verse Shee eateth and then wipeth her mouth saying I haue done none iniquitie yea this seemeth though more obscurely to haue beene pointed at in that promise The seed of the woman shall tread downe the head of the Serpent for in saying the seed of the woman and not of the man who in the ordinarie course of generation hath the first and chiefest place what can else bee meant but a wonderfull and strange conception of a woman without the helpe of man And of this interpretation Esay may bee the Authour who doth not say simply A Virgin shall conceiue but that Virgin that is to say that Virgin so famously and so long before spoken of to Gods people of whom as touching the flesh Christ should come which no other Scripture but this doth warrant Last of all the efficient and worker of this so wonderfull by the Holy Ghost a conception is expressed Mat. 1. 20. That which is conceiued in her is of the Holy Ghost And lâ—st you should take of here for the materiall cause which is repugnant to the Diuine Nature of the Spirit of God and ouerthroweth the true humane Nature of our Sauiour Christ the Angell Luke 1. 35. declareth the whole order and manner of this conception The Holy Ghost shall come vpon thee and the power of the most High shall ouer-shaddow thee Next is the vnion of Who is also these two Natures Nestorius deuided the Person and made two persons one God the other man Eutyches confounded the two natures and made them but one attributing to the Man-hood all the properties of the God-head as to be vncreated omnipotent euerywhere c. and to the God-head to be subiect to suffer and whatsoeuer else belongeth to the humane Nature Both which in the first moment of his Conception inseparably knit together and still remaining in substance propertie and action distinct one from other and each keeping his seuerall and proper qualities make one Person Iesus Christ as the soule and bodie personally conioyned make one man A Mysterie of all Mysteries that a man should make one Person with GOD whom the glorious and blessed Angels are not able to behold and yet cleerly and manifestly taught in the Scriptures x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. For he tooke not to an Angellike nature but hee tooke to the Seed of ABRAHAM This taking to which must needs bee meant vnto his God-head doth it not most manifestly shew a distinction of the Natures not a drowning or swallowing vp of either against Eutyches and againe a personall vnion of them in an vnspeakeable sort against Nestorius The place to the y Col. 2. 9. Coloss 2. 9. as it spake before for the God-head of Christ So it speaketh for the vnitie of his natures For in him that is in Christ whom he opposeth to those traditions of men dwelleth all the fulnesse of the God-head bodily When he saith In him dwelleth the God-head hee distinguisheth two Natures one the God-head dwelling the other the man in whom it dwelleth By which phrase of dwelling also he noteth not an abode for a time but a perpetuall habitation for which cause he vseth the present time And adding bodily hee signifieth that the same is not by communication of his power and vertue in which sence God is said to dwell in all his Saints nor in a Sacramentall manner as God is said to dwell in his Temple but by a substantiall and personall vnion of both Natures making one Christ Therefore Paul vnto the Romanes speaking of both apart his Manhood first and then his God-head afterwards knitteth them in one IESVS CHRIST z Rom. 13. 4. concerning his Sonne made of the Seed of DAVID according to the flesh mightily declared to bee the Sonne of God as touching the Spirit of Sanctification by rising from the dead euen IESVS CHRIST our LORD Againe a Rom. 9. 5. that CHRIST as touching the flesh came from the Father being also ouer all God to be blessed for euer And 1. Peter 3. 18. CHRIST was put to death as touching the flesh and quickened touching the Spirit To conclude this was plainly fore-told by the Prophet Esay 7. 14. that hee should be EMANVEL that is God with vs. Wherefore that of Iohn 1. 14. The Word became flesh and whatsoeuer other speeches like to that may not be vnderstood of a confusion but of an vnion of the natures and as the natures themselues are not mingled no more are their properties it being impossible that the properties of one nature should agree vnto the other for as the God-head cannot die no more can the Man-hood be infinite omnipotent euery-where c. By reason of the vnion of these natures into one person these two things follow First Beside that touching the Deitie he is the Sonne of God by nature In which respect hee is indeed most properly called the Sonne the b Heb. 7. 3. Apostle witnessing that He was without Father according to his Man-hood and without Mother according to his God-head hee is also in his humanitie the Sonne of God by this personall vnion Luke 1. 35. That holy One that is borne of thee shall be called The Sonne of God And yet for all that there is but one onely Sonne of God not two though the same by reason of this personall Vnion bee in two respects the Sonne Secondly Hereof it is that hee is to bee adored of all his Creatures euen the holy Angels Heb. 1. Let all the Angels of God
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
and part in another and therefore they are many men But God because he is a most single and perfect and infinite essence to whomsoeuer hee communicateth his nature as hee hath before all times to his Sonne and holy Spirit must needes communicate the same wholly and perfectly and infinitely So as there can be but one God for if there be many one must differ from another in hauing that the other hath not so can they not be perfect much lesse can they be perfection it selfe perfection being that which both is perfect of it selfe and giueth perfection to all other things But being many gods if one should giue perfection to the other that other were not God For hee had not his God-head of himselfe if all had of themselues none should giue to other so none of them were God And infinite how can that be which is distributed among many for where there be many all must be circumscribed because where one is there cannot bee the other But our God is such a one as filleth Heauen and Earth and cannot be circumscribed therefore in trauelling with a multitude of gods they bring forth no God at all But because in so high and deepe a point of Christian Religion we are not to rest vpon naturall reasons leauing them I come vnto the vndoubted Oracles of holy Scripture whereby it is most cleerely and euidently confirmed Deut. 6. 4. Harken Israel IEHOVAH thy Gods meaning the persons in the God-head are one Iehouah or one diuine Essence Deut. 32. 39. See now that I am he and there is no God with mee For who k Psal 18. 32. saith the Psalmist is God beside IEHOVAH Esay 44. 6. Thus saith IEHOVAH I am the first and I am the last and besides me there is no God Againe l Esay 45. 5. I am IEHOVAH and there is none but I beside me there is no God And the m 1. Cor. 8. 4. Apostle to the Corinths We know there is no other God but one for albeit there be that are called gods both in Heauen and vpon Earth as there be in the vaine conceits of men many gods and many lords yet to vs there is but one God the Father of whom are all things and one Iesus Christ c. The same hee inforceth in the n Ephes 4. 5. Epistle to the Ephesians There is one Lord one Faith one Baptisme one God and Father of all c. which also is a notable reason For if there were many gods there must also be many faiths one beleeuing in this god another in that god And here the sleights of Satan haue from time to time beene wonderfull who not able to wring out of mens minds the opinion of a God so strongly settled in them hath cunningly abused the World by bringing in an imaginary multitude of gods bewitching them to worship partly fained powers partly bare creatures neglecting the Creatour blessed for euer Amen By how much The three persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne and the Holy Ghost the more wee are to striue for the holding fast of this Truth as the Piller of Faith and ground of all Pietie howsoeuer it bee a truth of all other most true and certayne that there is nor can be but one onely God for the causes before alleaged ye the Scripture telleth vs that in this most simple and single essence there bee three subsistences or persons truely subsisting whereof euery one is distinct from other and each hath the whole God-head in him The Father which eternally begat the Sonne The The Father is a Person which from all eternitie hath begotten the Sonne Sonne eternally begotten of the Father The Holy Ghost eternally proceeding both from the Father and the Sonne And these three Persons are all one God or one Diuine Nature The Scripture is wont to expresse them vnder the name The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne of Elohim gods not as if there were more gods then one but to note the diuers subsistences in the God-head as you may see Deut. 6. 4. Esay 54. 5. and in a number of other places and therefore vseth for the most part to couple it with a Verbe singular Wee call them Persons because they are liuing and vnderstanding natures subsisting by themselues which are the things that make a Person For first brute creatures are no persons because hauing life yet they want vnderstanding Secondly euery person must subsist that is bee some one particular thing as Iohn Peter c. For the whole nature of man wee doe not call a person but a thing common to many persons Thirdly this subsistence must be by it selfe neyther the part of another thing nor sustayned of another thing as the Soule of a man whilest it is coupled with the Body subsisting all that while not alone but together with the Body is not called a person And so wee rightly say that the humanity of Christ consisting of a reasonable Soule and Body as all other men doe yet in him maketh not a person as it doth in Iohn and Peter because it subsisteth not alone but in the Deitie which supporteth it To prooue the Sonne and Holy Ghost Samosetan ' Seruetus c make the Sonne and eternall Word of God a bare Idea and imaginary thing The Holy Ghost nothing else but an operation or moouing whereby God worketh in his Children And so rob the Church of the true God blessed for euer Amen to bee persons truly subsisting indued with Iudgement will vnderstanding and a liuing nature not bare qualities or actions the place of Genesis o Gen â— 26 is most cleere and subiect to no cauill Let vs make man according to our Image God the Father consulteth not there with his Angels for the glory of Creation he reserueth to himselfe alone neyther was man made to the Image of Angels but of God he speaketh not of himselfe in the plurall number for honour sake for that kind of speech you shall not finde so ancient nor knowne to the former Ages but he speaketh and consulteth after his manner which is Diuine and Spirituall with his Sonne Holy Spirit which how could it be if they were not vnderstanding substances So in the diuision of Tongues he taketh counsell Come p Gen. 11. 7. let vs goe downe and confound their speech This was not with the Angels but with the Sonne and Holy Ghost For straightway Moses addeth So IEHOVAH scattered them Touching the Sonne In the beginning was the Word Iohn 1. 2. was that is truely subsisted for so is the nature of that word How could hee bee the q Iohn 1. 18. onely begotten Sonne of God r Colâ—s 1. 15. borne before any thing was created if hee were not a liuing person He that Å¿ Dan. 9. 13.
Dauid to Murder and Adulterie Lot to Incest Noah to Drunkennesse c. And the best of all their actions are stayned with some corruption that is his and commeth from him But is not God hereby made the Authour of sinne God forbid The Manichees indeed when they knew not how otherwise to excuse him plunged themselues into a foule and monstrous absurditie for they made two beginnings of things God from whom all goodnesse commeth and the Deuill from whom all euill or which is all one two gods a good and an euill god This is a horrible and a fearefull Blasphemie and striketh at the verie roote of all Religion But for auoyding all danger that may grow hereby it is necessarie first to know how and in what sence wee say that God hath a stroke in vnrighteous and sinfull actions not because he instilleth or powreth into his Creatures a poyson which before they had not or inclineth them vnto wickednesse for that were indeed to make God the authour of sinne but partly in that hee forsaketh and leaueth them to their owne naturall corruption either by taking away the grace they had or not bestowing new grace which they want whereby they runne head-long vnto euill partly that he letteth Satan loose vpon them to bee by him blinded and misse-led because they haue refused to be ruled and gouerned by Gods Word and Spirit To the former those places are to be referred where he is said to tempt or try them as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS that when hee dealt with the King of Babylons Ambassador God forsooke him trying him what was in his heart And Moses z Deut. 8. 2. in Deuteronomie Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Desart that he might afflict thee in trying what was in thine heart whether thou wouldest obey his Precepts or not So afterwards a Deut. 29. 3. 4. he vpbraydeth the people that notwithstanding these great tryals signes and wonders which Iehouah had done for them Yet he had not giuen them a mind to know eyes to see and eares to heare wherin we may not think God vniust who is indebted to none For who b Rom. 11. 35. gaue vnto him first and he shall be recōpenced And who according to his owne free pleasure bestoweth the measure of his graces how and where he will I c Rom. 9. 15. will haue mercie vpon whom I will haue mercie And is d Mat. 20. 15. it not lawfull for me to doe what I will with mine own Of the latter we haue an Example 1. Kin. 22 23. IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets And the 1. Sam. 16. 15 16. An euill spirit from IEHOVAH vexed SAVL And that nothing herein falleth from the holinesse and Iustice of the Lord as all men not forsaken of common sence doe easily discerne for else as the e Rom. 3. 6. Apostle reasoneth how should God iudge the World So the Holy Ghost in many places teacheth very plainly for when the f Hosh 13 9 Prophet cryeth out Thy destruction is from thy selfe O Israel doth it not follow of necessitie that the cause also of destruction which is sinne is wholly from our selues and that GOD hath no part in it Which g Iames 1. 13. Iames more plainly vttereth Let no man when he is tempted say I am tempted of God for God cannot be tempted of euill neither tempteth he any man And 1. Iohn 2. h 1. Iohn 2. 15. Whatsoeuer is in the World as the lust of the flesh and the lust of the eyes and the pride of life is not from the Father but is from the World For this cause sinne is called The i 1. Iohn 3. 8. he that committeth sinne is of the Deuill for the Deuill sinneth from the beginning For this cause was the Sonne of God manifested that he might destroy the worke of the Deuill worke of the Deuill And our Sauiour Christ saith When k Iohn 8. 44. he speaketh a lye hee speaketh of his owne The sinne therefore of the Action is wholly to bee ascribed to the depraued nature and corruption of men wherein God is no way to be blamed l Eccles 7. 29. Who made all righteous but they haue sought many inuentions to themselues To illustrate this by one or two Similitudes Hee that spurreth a lame Horse is the cause of his stirring but not of his halting The Sunne that shineth vpon a filthie carcasse maketh the sauor yet it is no cause of any stench for out of sweete Flowres it bringeth a pleasant odour Such is the worke of God in the actions of wicked men And the better to apprehend how God in all this remayneth without any touch of sinne wee must consider that sinne hath alwayes three things going with it whereof it is impossible that any one should fall vpon God First To bee subiect to a Law For m Rom. 5. 13. where no law is there is no transgression And the n 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law Now God who made his Lawes for others is not himselfe to bee tyed to them Secondly Impuritie and corruption a thing most contrarie to the nature of God who is not onely holy and pure but holinesse and puritie it selfe and so farre off from being euill that he o Iames 1. 13. cannot be tempted of it Thirdly An euill and a wicked end Whereas GOD euermore seeketh his owne glorie which is absolutely good and the chiefe Good of all Therefore beside that the will of God is the Rule of all goodnesse the difference in these sinfull actions betweene that hee worketh and the worke of wicked men lyeth plaine aswell in the cause that mooueth him as in the end hee setteth before him and in the manner of doing all which though they bee in respect of wicked men vniust and sinfull yet as they proceede from God they are most iust and holy for first by reason of this diuersitie of the causes moouing and of the diuers ends which these two Agents God and wicked men set before them it falleth out that the selfe-same Action which in respect of the corruption of wicked men becommeth vnto them sinfull and damnable is as in regard of God most holy and righteous being led thereto for most gracious and iust respects either to set forth the riches of his Iustice or Mercie or for the chastizement and tryall of his Children or for some other cause as he seeth good which ends the wicked neuer set before them but all the contrarie what more blessed or glorious worke and of greater loue to vs was there euer or can possibly be then the reconciling of the World by the death of his Sonne And what more iust in respect of God then to inflict all these punishments vpon him who was our suretie and tooke
that the preaching of Christ is the power of God vnto saluation to euery one that beleeueth And IAMES u Iames 1. 18. Because he would hee begat vs by the Word of Truth for this cause hee calleth x Iames 1. 21. it The ingraffed Word because by the Ministerie thereof God changeth vs anew and the Scripture y Mat. 13. 4. elsewhere compareth it to seed that as no Haruest can be without sowing of the Ground nor no Generation without the seed of our fleshly Parents no more z Mat. 13. 23. can any Faith without hearing of the Word nor any Regeneration without the Seed of the Word of God 1. Pet. 1. 23 24. Being borne againe not of corruptible seed but of incorruptible That is the Word of God who liueth and abideth for euer which maketh much to commend the excellencie and necessitie of GODS holy Ordinance of Preaching Not that preaching hath this fruit and effect by any naturall vertue or power that is in it but by the a Rom. 10. 17. Ordinance and Blessing of God who vseth to hide and conceale his owne supernaturall worke in our conuersion as it is the Glorie of God to hide his counsell Prouerbs 25. 2. Neither in saying so do we tye God vnto the meanes as though without Preaching it could not bee wrought at all for as in the things of nature he is not tyed vnto the meanes being himselfe the Lord of nature no more must we iudge him in this worke aboue nature wherein hee taketh glorie to himselfe to deale how and which way he will in an extraordinarie sort Sometimes in respect of the times sometimes in respect of the persons In the ruinous estate of the CHVRCH when there wanteth a set and stablished forme of gouernment it pleaseth him many times to blesse the very sound of the Word though it bee but read or talked of and sometimes other meanes so farre as to make it effectuall for the planting of faith in the heart as Iohn 4. 39. many of the Samaritanes were brought to beleeue in Christ onely vpon the womans wordes which bare record of him And the b Rom. 10. 18. Apostle to the Romanes sheweth that all the World was without excuse to pretend that they had not heard seeing the sound of the Apostles Doctrine was gone abroad into all the Earth The Wise-men also Mat. 2. were led by a Starre as it were by the hand vnto the true knowledge of Christ And Reuel 12. 6. it is said that the woman which fled into the Wildernesse had a place prepared of God that they should feed her there a thousand two hundred and threescore dayes Of the extraordinarie worke in respect of the persons we haue an example in the course which it pleaseth him to take with Infants that are not come to yeeres of discretion and vnderstanding as also with men of age which haue not capacitie bee it naturall fooles madde men or deafe-borne in whom the Spirit of God worketh immediately without this outward Ministerie To the faithfull this prerogatiue doth belong that wherefore with these God maketh indeed his Couenant God not onely offereth but maketh with them his Couenant In the Scripture it is called A striking smiting or as the word doth signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cutting off a Couenant The phrase seemeth to bee taken from the custome of old-time in making of solemne Couenants which was to cut a beast in twaine and to passe betweene the parts of it Gen. 15. 17 18. Ier. 34. 18 19. The qualities or adioynts of Faith are three First Apprehending Christ now absent onely in his By vertue whereof our Faith albeit apprehending Christ absent it apprehend him weakly Word and Sacraments the knowledge and apprehension must needs be feeble and weake Wherein notwithstanding there are distinct degrees neither are the faithfull that lay hold on Christ endued all with the like measure of Faith for there is a weake and a slender hold as it were by the fingers end there is a strong and a fast hold as it were with the whole hand The first of these is called d Mat. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Faith and e Mat. 17. 20. Faith as much as a graine of Mustard Seed But how weake soeuer the Lord accepteth it and promiseth not to quench so much as the f Esay 42. 3. smoking Flax yea hee accepteth the verie desire to beleeue which is the beginning and least step of Faith for faith it selfe And this kinde of Faith is to be seene in the father g Mat. 9. 24. of the childe that cryed with teares I beleeue Lord helpe my vnbeliefe The other by a Metaphore taken from a Ship that commeth into the Hauen with ful Sayles is called Plerophoria or a full assurance whereof we haue h R◠4. 20 21. Abraham for an Example Who was not weake through vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that what he had promised he was able also to do Our faith being weake is through the gracious operation yet confirmed by the Word Sacraments Prayer and other holy meanes of the same Spirit that first wrought it strengthened and supported by the Word and Sacraments which are the nourishing and preseruing causes that so long as heere we liue wee haue a continuall need of the Ministerie and all other holy meanes Whereupon Paul bidding the Thessalonians i 1 Thess 5. 19 20. not to quench the Spirit immediately addeth Despise not Prophecies Another thing proper vnto Faith is this that where it neuer letteth goe the hold all other Gifts and Graces of the Spirit if they haue not Faith which is the Roote may wither and come to nothing this neuer can bee lost but groweth to the end Wherefore out of this one Roote two branches as it were doe spring And because they are both worthie of speciall consideration it shall not be amisse distinctly to speake of them One which is the second qualitie of Faith that he which once hath this Faith is sure to haue it still So saith our Sauiour Christ Luke 22. 31. in the person of Peter giuing a perpetuall comfort to all that are his I haue prayed for thee that thy Faith should not faile In another place hee saith k Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Agreeable whereunto is that of IOHN l 1. Iohn 2. 19. They went out from among vs but they were not of vs for if they had beene of vs they would haue abidden with vs. For this is that sweete and euerlasting promise that God hath made vnto his Church m Ier. 32. 39 40 I will not put my feare into their hearts that they shall neuer depart away from mee all the dayes of their life And excellent to this purpose is the speech of
knoweth all the secrets of his Father as perfectly as if they were numbred before him must not hee needes be wise himselfe and of an vnderstanding substance And how can he else be tempted as Paul t 1. Cor. 10. 9. saith that some of the Fathers in the Wildernesse tempted him To conclude what can bee more plaine then that in the u Proâ— 8. â—0 Prouerbs where he is said before the World was made to haue beene the daily delight of God sporting before him continually and in Iohn 17. 5. to haue beene glorious with his Father before the World was Whereunto adde the effects attributed vnto him he x Gen. 32. 4. 〈◊〉 with Moses 〈◊〉 wrestled with Iacob spake and blessed him came out from the Father when he y Iohn 16. 18. came into the World c. Touching the Spirit although wee grant this word to bee often vsed by a Metonymie of the cause sometimes for the motions and working of the Spirit in the faithfull as when z 1 Thess 5. 19. Paul saith Quench not the Spirit sometimes for the grace and gifts themselues wrought by the Spirit in which sense a Acts 2. 4. the diuersity of Tongues is called the holy Spirit yet there want not infinite testimonies to prooue the Spirit properly taken not onely distinct from the graces which it worketh which the Apostle doth most b 1. Cor. 12. 18. euidently saying There bee diuersity of graces but the selfe-same Spirit but to bee withall a liuing and vnderstanding substance Therefore to him is attributed will and that a most free and voluntary will c 1. Cor. 12. 11. He distributeth to euery one according as hee will Knowledge d 1. Cor. 2. 11. None knoweth the things of God but the Spirit of God Iudgement e Acts 15. 22. It seemeth good to the Holy Ghost and to vs hearing and declaring the same to others f Ioh. 16. 14 15. Of mine shall he take saith Christ and declare to you Againe g Iohn 16. 13. Whatsoeuer he heareth he shall speake And if hee were no liuing and vnderstanding substance how could hee be grieued as the Prophet speaketh h Esay 63. 10. They grieued his Spirit His actions likewise prooue the same i Esay 61. 1. Hee anoynted Christ sent him to preach vnto the poore k Esay 63. 14. led the people of Israel thorow the Wildernesse l Luke 1. 35. The Holy Ghost saith the Angell to MARY shall come vpon thee and ouer-shaddow thee framing and creating out of thy substance the flesh or humane nature of Christ Our Sauiour in Iohn calleth him m Iohn 14. 16. and 15. 26. and 16. 13. a Comforter he saith not comfort it selfe but a Comforter that is a liuing and vnderstanding person comforting Gods Elect. The point of their personall subsistence being thus cleered let vs goe on to that which followeth There be in all foure things to be considered touching these persons First That they are each distinct from other Sabellius who as the former robbeth vs of these persons but in a more subtill manner So infinite are the sleights of Satan who to deceiue and abuse the world changeth him self into a thousand formes For granting the Sonne and holy Spirit to be persons truly subsisting diuine eternall and vncreated yet he taketh away all distinction between the Father and them maketh but one Person in the God-head As if God were termed the Father the Son and the Holy Ghost no otherwise then as wee terme one and the same man to be wise learned rich c. seuerall and distinct persons When IOHN n Iohn 1. 1. saith that the Word was with God that is with the Father as in another o 1. Iohn 2. 2. place he doth expound it if he did not meane that it had some thing proper to it selfe beside the essence common with them both he had which is to be detested mistaken his kind of speech and hereunto it serueth that Christ expresly calleth the Father another then himselfe Iohn 5. 33. There is another that beareth witnesse of me So of the Spirit Iohn 14. 16. I will pray the Father and hee shall giue you another Comforter the Spirit of Truth as in the p Iohn 15. 26. next Chapter hee doth expound himselfe And how else could the comparison stand That the q Phil. 2. 6. Sonne is equall with God his Father vnlesse there be a distinction betweene them But among all other that place is very r Iohn 8. 13 14 15 16 17. 18. notable where to the cauill of the Iewes excepting that the testimony of our Sauiour Christ was not true because he bare record of himselfe he answereth If I iudge any thing my witnesse is true for I am not alone but there is I and the Father that sent mee Now in your owne Law it is written that the witnesse of two is true there is I beare witnesse of my selfe and the Father that sent mee beareth witnesse of me c. manifestly making himselfe and his Father two As also of the Spirit it doth appeare in the Prophet ESAY Å¿ Esay 48. 16. IEHOVAH hath sent me and his Spirit The second point is the Trinity of Persons euident and cleere by that which hath beene said yet for further illustration it shall not be amisse to note from the beginning such places as serue vndoubtedly to prooue it that it may appeare by what degrees the wisedome of God hath from time to time made knowne so great a Mystery to his Church which no reason can demonstrate nor since the fall could once haue entred into the thought or imagination of man if God had not reuealed it In the first Chapter of t 〈◊〉 1. 1 2. Genesis MOSES though more obscurely layeth downe this same God his Word and Spirit The Spirit of God mooued vpon the Waters And GOD said Let there bee Light c. whom anon hee bringeth in taking counsell together in the making of man diuision of Tongues c. as before wee haue declared Long after that as it were in a middle Age Esay u Esay 63 â— 11 doth reuiue it and speaketh somewhat playner I will declare the kindnesse of IEHOVAH towards the house of Israel The Angell of his face Christ the Mediator betweene God and man saued them but they rebelled and grieued his holy Spirit which he had put in the middest of them Last of all in the conclusion and winding vp at it were of the times of the Law hee manifesteth it more fully by the hands of the x Hag. 2. 5 6. Prophet HAGGAI Now therefore ZERVBBABEL and IEHOSHVA and all the people of the Land be strong and doe the worke for I am with you saith IEHOVAH of Hostes with my Word in whom I made a Couenant with you when you came out of Egypt and my Spirit that abideth among you And thus farre out of the Old
haue figuratiuely applyed vnto mine owne selfe and APOLLOS for your sakes that yee might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause for who separateth thee and what hast thou that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it A notable example hereof is in Herod whom the Angell of the Lord smote because he gaue no glory vnto God Acts 12. Worship must needs be a part of the first Commandement The other to worship him for whom we worship him wee acknowledge for our God There is none so brutish that doth otherwise Contrary to this worship are First Blasphemie which is a reproch of God and a flat contempt with a high hand against his Maiestie b Leu. 24. 15 16 Whosoeuer curseth his God shall beare his sinnes and he that blasphemeth the Name of IEHOVAH shall be put to death Such was that of cursed c 2. King 19. 10 RABSHAKEH Thus shall ye speake to HEZEKIAH King of Iudah and say Let not thy Goddeceiue thee in whom thou trustest saying Ierusalem shall not be deliuered into the hand of the King of Asshur Secondly Worshipping of any beside God Thou d Mat. 4. 10. shalt worship the Lord thy God and him onely shalt thou serue And this hath vnder it diuers kindes First Worshipping of the Deuill whether in direct seeking vnto him coniuring and inuocating of him or in Deuillish meanes though pretending other causes To the first referre all vsing of the helpe of an vncleane spirit wherewith one is possessed or of some Familiar As the Mayden which in the c Acts 16. 16. Acts hauing a spirit of diuination got her Masters much aduantage with diuining Of these the f Esay 29. 4. Prophet speaketh Thy voyce shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust Secondly Sorcerie and Necromancie where the Deuill is sought vnto in the forme of some dead man as in the Storie of the Witch g 1. Sam. 28. 11 13 14. of Endor who raysed vp the Deuill in the likenesse of Samuel like an old man lapped in a Mantell for that it was not the true Samuel but a meere illusion of Satan beside many other this one reason doth euince for that God had h Verse 6. refused to answere Saul by Prophets such as Samuel was To the second belong Sooth-saying and Diuination by flying of Birds looking into beasts entrayles as the King of Babel did Ezech. 21. 21. who consulted with Idols and looked into the liuer Star-gazing Charmes Mumbling of words casting of Figures c. MOSES Deut. 18. 10 11. hath all these together Let none be found among you that vseth Witchcraft or is a regarder of times or a marker of the flying of Fowles or a Sorcerer or a Charmer or that consulteth with spirits or a Soothsayer or that asketh counsell at the dead Where the pretence of doing good which some Obiect doth no whit lessen the sinne seeing the glorie of God is alike impeached in them both And therefore the good Witch no lesse then the other Witch is abominable in his sight And heere all going to Witches Coniurers and Soothsayers and such like is also condemned If i Leuit. 20. 6. any turne after such as worke with spirits and after Sooth-sayers to goe a whoring after them then will I set my face against that person cut him off from among his people 1. Chro. 10. 13. SAVL is said to haue dyed for his transgression principally in that hee sought and asked counsell of a Familiar Spirit To this seeking to Sooth-sayers and Witches the Holy Ghost opposeth a Prophet as the onely lawfull Minister of God to know his will by For k Deut. 10. 14 15. these Nations which thou shalt possesse harken vnto those that regard the times and vnto Sorcerers As for thee IEHOVAH thy God doth not suffer thee to doe so IEHOVAH thy God will rayse vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him ye shall harken l Esay 8. 19 20. When they shall say to you Inquire at them that haue a spirit of Diuination and at the Sooth-sayers which whisper and murmure should not a people inquire at their God from the liuing to the dead to the Law and to the Testimonie Secondly The Worship of false gods as the Heathen did Iupiter Saturne the Sunne the Moone c. wherein vnder a shew of worshipping of God the Deuill indeed is worshipped m 1. Cor. 10. â—0 Those things which the Gentiles sacrifice they sacrifice to Deuils and not vnto God And I would not that ye should haue fellowship with Deuils Thirdly Attributing religious reuerence The Papists teach that this religious reuerenc is to bee done to creatures as to Angels the soules departed the Crosse c. to any creature man or Angell how excellent soeuer which fault Iohn so holy an Apostle twice fell into and is reprooued of the Angell for it I n Reuel 19. 10. 22. 8. fell downe before the feet of the Angell to worship him But he said vnto mee Take heed thou doe not for I am thy fellow seruant c. Worship God So o Acts 10. 26. Peter seeing Cornelius giue him more then a ciuill honour rayseth him vp and telleth him I am also a man Vnder the name of worship are comprehended generally Which worship comprehendeth all kind of Seruice Publike and Priuate his whole seruice and whatsoeuer hee commandeth for the glorifying of his Name both publike exercises of hearing the Word preached partaking of the Sacraments c. and priuate meditation of his Word and Workes c. More particularly one speciall and principall branch One principal part whereof is Prayer of this seruice is Prayer the Flowre of all the rest without which wee can assure no blessing vnto our selues of any good thing wee doe enioy For p 1. Tim 4. 4. euery creature of God is sanctified by the Word of God and Prayer A noble and a worthy seruice so acceptable vnto him that it is compared to Incense or sweet Perfume Psal 141. 2. Let my Prayer be directed in thy sight as Incense the lifting vp mine hands as an euening Sacrifice also to the drops of q Cant. 4. 11. Both Petition for the obtayning of good things or turning away of euill and thankesgiuing for all we doe enioy Honie dropping from the Honie-combe It standeth both in Petition for all things needfull and Thankesgiuing for all wee haue especially such good things as by Prayer wee obtayne of him Call r Psal 50. 15. vpon mee in the Day of trouble So will I deliuer thee and thou shalt glorifie me PAVL 1. Tim. reckoneth vp foure kindes Deprecations Prayers Requests Thankesgiuing But the first
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
to doe all things through Christ that strengtheneth mee Thirteenth Wee haue innumerable Angels that attend to helpe vs Psal 34. 7 8. The Angell of IEHOVAH pitcheth his Tents round about them that feare him 2. Kings 6. 16 17. Feare not there be more with vs then that are with them Then praying to IEHOVAH hee opened the eyes of his seruant who looking saw that behold the Mountaine was full of Horses and Chariots of fire that is of holy Angels round about ELISHA Fourteenth There is no cause why wee should â—aint vnder this burden seeing Prayer ministreth abundant comfort to vs which comming from Gods Spirit with so much the greater vehemencie sighes and grones as the troubles that lye vpon vs are more pressing and weightie must needes bee effectuall for the working of some good blessing To which purpose the Apostle inforceth this Argument Rom. 8. 26 27. Fifteenth Howsoeuer it bee no affliction can debase vs or make vs poore for hauing Christ who is t Heb. 1. 2. Heire of all things and Lord of Heauen and Earth wee cannot but bee rich in him By this Argument the Apostle u Rom. 8. 31. there mollifieth the bitternesse of afflictions He that hath not spared his owne Sonne but for vs all hath giuen him vp to death how shall he not together with him giue vs all good things I haue beene too long in these The rest of the markes that follow to shut them vp shortly are First Humilitie Micah 6. 8. He hath shewed thee O man what is good and what doth IEHOVAH require of thee but to doe right and to loue kindnesse and to walke humbly with thy God Secondly Loue of the Brethren because they are Brethren and Children of the same Father 1. Iohn 3. 14. We know we are passed from death to life because we loue the Brethren The practice of this one dutie to the members of Christ for Christs sake casteth such a shining Light in the eyes of God and Man that our Sauiour Mat. 25. 35 36. by it our Faith and consequently the righteous iudgement of God in the sauing of our Soules shall be made manifest to all the World in the latter Day Thirdly To loue our Enemies and to forgiue them their offences Mat. 5. 44 45. Loue your enemies blesse them that curse you doe good to them that hate you and pray for them that molest you and persecute you that you may bee the children of your Father which is in Heauen c. Ephes 4. 32. Forgiue one another as God in Christ hath forgiuen you Fourthly Open profession of Christ and of the Gospell Rom. 10. 10. With the heart men beleeue vnto righteousnesse and with the mouth confession is made vnto saluatition Fiftly Humble confession of our sinnes Prouerbs 25. 13. Hee that confesseth his sinne and forsaketh it shall obtayne Mercie Sixtly The vsing of good meanes to clense vs from them Psal 19. 1â— His ignorance who vnderstandeth O clâ—nse me from my secret sinnes Seuenthly Holily religiously to sanctifie the Sabbath Day for this binding vs to the good abearing from following our owne pleasures and profits and the things that are so sweete vnto the flesh cannot rightly bee performed but of those that indeed make a conscience of their wayes wherefore the x Esay 58. 13 14 Prophet setteth it as a speciall marke vpon the Childe of God If thou wilt keepe backe thy foot on the Sabbath from doing thine owne pleasure in my holy Day and shalt call the Sabbath delight holy to IEHOVAH glorious and shalt honour it not to doe thine owne wayes nor to find out thy pleasure nor to speake a word then shalt thou delight thy selfe in IEHOVAH and I will make thee to ride vpon the high places of the Land and make thee to eate the Inheritance of thy Father IACOB So y Ier. 17. 14 c Ieremie 17. many sweet and gracious promises are made to those that keepe the Sabbath and sharpe and to the end of the Chapter seuere Iudgements threatened to the contrarie And seeing it pleaseth God to set such a speciall Memento vpon this Commandement aboue the rest Remember thou keepe holy the Sabbath Day it should teach vs what a deepe Roote the same ought to haue in our heart and how it should affect vs. Of this that our Sanctification is here imperfect two things doe follow a Christian Warfare and Repentance Christian Warfare is a Warre proclaymed of GOD himselfe for men to try all their strength and valour in when hee saith I z Gen. 3. 15. will set enmity betweene thee and the woman and betweene thy seed and betweene her seed Meant principally of Christ the Seed of the Virgin but withall comprehending all his members Therefore heere is a Flag of defiance set vp and a perpetuall and endlesse Warre denounced wherein we may take no truce nor euer be weary of it Of this it is written in the a Reuel 12. 7. Reuelation that a great signe was seene in Heauen MICHAEL and his Angels meaning specially the Saints vpon Earth fighting with the Deuill and his angels And to this spirituall Combate the Scripture euery-where doth incite vs b 1. Tim. 1. 18. Fight that good fight Let c Heb. 12. 1. vs runne with patience the strife that is set before vs and such like Whereupon the Church of God in this life is called The militant Church and all Christians d 2. Tim. 2. 3. Souldiers though principally the same be giuen to the Ministers whose part it is to goe before the people in this spirituall Conflict So PAVL Phil. 2. 25. maketh mention of EPAPHRODITVS his fellow-Souldier And so doth hee and Timothy call Archippus in the e Verse 2. Epistle to Philemon being a Phrase of speech borrowed from the Law where the Ministery of the Priests and Leuites is called a Souldiership or f Num. 4. 3. 8. 24 25. Warfare In this spirituall Battaile I consider fiue things First The Enemies we are to fight with Satan and all his brood the name of Satan comprehending all impure spirits of whom he is the Head being not onely our g Mat. 13. 39. enemy that hateth vs and h 1. Pet. 5. 8. goeth about as a roring Lyon seeking whom hee may deuoure but withall our i Reuel 12. 10. accuser that accuseth vs before our God day and night and the k 1. Pet. 5. 8. pleader against vs. This the Apostle notably describeth Ephes 6. Put on the whole Armour of God that ye may be able to stand against the assaults of the Deuill for we wrestle not against flesh and bloud but against Principalities against Powers and against the worldly Gouernors the Princes of the darknesse of this World against most wicked spirits which are in the high places Satans brood I call the World and the Flesh By World meaning First The malignant Church the companie of the wicked and vngodly The sonnes of that
bee moe with vs then are with them Then praying to Iehouah the Seruants eyes were opened and he saw the Mountaynes were full with Horses and Chariots of fire round about ELISHA And our Sauiour Christ by the same argument sheweth how able he had beene to free himselfe from the hands of his enemies p Mat. 26. 53. Could not I pray vnto my Father and he would giue mee more then twelue Legions of Angels Eighthly and lastly by their willingnesse vnto this Seruice declared for the most part by three circumstances First They stand continually in Gods presence wayting as it were for a Commission from him to doe vs good Mat. 18. 10. Their Angels see alwayes the face of my Father which is in Heauen Secondly They are glad and reioyce at the good of his Saints So Luke 2. 13 14. they declare themselues not a little affected with the ioy of the glad tydings which they brought vnto the Shepheards They praysed God and said Glorie vnto God on high in Earth peace and good will towards men And our Sauiour telleth vs There q Luk. 15. 7 10 is ioy in Heauen with the Angels of God for sinners that repent Thirdly They are prest and readie at Gods Commandement with all speed to put the same in practice This the r Psal 103. 20. Psalmist commendeth in them Blesse IEHOVAH ye his Angels which doe his Word which harken to his voice Our Sauiour likewise teacheth vs to pray Thy will bee done in Earth as it in Heauen The speed and cheerfulnesse they vse in executing Gods Commissions was figured vnder the Law by the Cherubins in the Tabernacle painted with wings wherefore Psalme 18. 10. God is said to come riding vpon them as vpon Chariots and flying as it were with wings In the Vision of Å¿ Esay 6. 2. Esaia they haue each of them six wings whereof with two they flye yea so swiftly and so earnestly doe they flye that as it were they wearie themselues with flying as of the Angell t Dan. 9. 21. Gabriel it is expressely spoken These qualities before named are all of them figured in the Vision of u Ezech. 1. 10. 10. 14. Ezechiel where the foure liuing creatures which are the holy Angels are said to haue each of them foure faces the face of a man the face of a Lyon the face of an Oxe and the face of an Eagle By the Similitude of a man their wisedome and vnderstanding is incled which among all earthly Creatures is onely to be found in man in a Lyon their strength and power their labour and industrie in an Oxe or Heifar without whom the Crib is emptie but much increase commeth by his trauell saith the Wiseman in his Prouerbs And lastly their swiftnesse in an Eagle which the better to recommend in that Fowle x Reuel 4. 7. Iohn giueth him the Epithete of a flying Eagle The glorie of these Angels hee describeth saying that y Ezech. 1. 4. out of the middest of that fire the visible signe of Gods presence sparkled as it were a most liuely hiew which he explayneth z Verse 13. afterwards to be like vnto coles of fire burning as Lampes not onely themselues set on fire but affecting all the creatures with the glittering of their glorie as the Lampes disperse their flame The last of those generall heads wherein we place our Fourthly in a spirituall glory and wisdome and other graces happinesse in this life is a spirituall glorie and wisdome and other graces whereof the Preacher a Eccles 8. 1. speaketh The wisdome of a man maketh his face to shine And Paul b 2. Cor. 3. 18. We all with open face beholding as in a Glasse the glorie of the Lord are transformed into the same Image from glorie to glorie that is by the participation of his glorie our selues become glorious as it were by the reflexion of his beames Our perfect Blessednesse or Redemption which commeth After this life commeth the fulnesse of Blessednesse in the last place to bee handled wee consider in foure steps or degrees of glorie which all the members of Christ shall bee made partakers of answerable to their Head To them all two things pertayne in common the more or lesse according to the diuers measure of our Faith here To the soule in Heauen presently after death till the latter Day place where wee shall enioy it Heauen and the differing measure of glorie But these two will come in better when the rest are once handled Wherefore the first degree is that which is to the soule onely and that presently after death till the latter Day our bodies resting in the graue vnto the time of the restoring of all things as the bodies of the wicked also doe betweene whom and vs there is in this respect no difference But for our soules assoone as the period Popish Purgatorie and Limbus Patrum of this life is runne out they are forthwith carryed into Heauen by the Ministerie of the holy Angels So the Preacher saith c Eccles 12. 9. Dust that is the bodie of man returneth to the Earth as it was before and the Spirit returneth vnto God that gaue it And the Apostle PAVL Wee d 2. Cor. 5. 1. know when this our earthly Tabernacle is dissolued we haue a building from God not made with hands euerlasting in Heauen And the same dwelling in the Heauens hee e Verse 6 7 8. by and by interpreteth to bee as much as to goe and dwell with the Lord We know that while wee dwell in the bodie wee are absent from the Lord for we walke by Faith not by sight Therefore we desire rather to remooue out of the bodie and to dwell with the Lord. So to the f Phil. 1. 23. Philippians I do desire to loose from hence that is to haue my soule depart from my bodie A Metaphor taken from Ships that loose or set from the shore to be with Christ And this to be his meaning the next words make it very plaine but to continue in the flesh is more necessarie for you This is it which our Sauiour g Luke 23. 43. Christ saith to the Thiefe This day shalt thou be with me in Paradise In the h Reuel 6. 10. Reuelation the soules of the Martyrs are said to be at rest vnder the Altar And the Apostle to the i Heb. 12. 23. Hebrewes reckoneth the Spirit of the righteous that are perfiâ—ed For this cause our Sauiour k Luke 23. 46. Christ vpon the Crosse commendeth his Spirit into the hands of his Father that it might be an assurance vnto vs that our spirits also shall goe to him when they depart out of this bodie And this estate both of the Elect and Reprobate our Sauiour Christ expresly sheweth in the Parable of the Rich man The very scope whereof driueth vnto this that although the wicked in this life for the