internall good things of the body as of health and long life Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2. 3. Hence is mortality as touching the state and neerest power to Death 4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body 5. The outward beginning of this Death in matter of losse is the losse of outward good things whereby this life was either beautified or sustained 6. Of the first kinde is 1. Losse of dominion over the Creatures â—…he which after the Fall did put offor the greatest part that subjection towards man to which they were made and became his deadly enemies unlesse they be brought into order by the speciall providence of God Iob 5. 22. 23. Be not afraid of the beasts of the Earth For thou shalt be in covenant with the stones of the Field and the beasts of the Field shall be at peace with thee Hos. 2. 18. I will make a covenant for them with the beasts of the Field 2. That ignominy which hee is subject to both living and dead Deut. 28. 20. 37. 7. Of the latter kinde is poverty or the losse of those things which pertaine to food raiment and possessions Deut. 28. 17. 18. 8. The beginning of this Death in matter of sence is also inward or outward 9. Inward is in wearinesse Gen. 3. 19. Paine and diseases Deut. 28. 35. 10. Outward is in all those calamities to which the life of man it outwardly subject Deut. 28. 25. 48. 11. The moderation that appeared in this corporall punishment is touching inward and outward things 12. Touching inward things In that man hath yet space and commodity of life granted to him by the goodnesse of God Gen. 3. 6. 13. Touching outward things in that he hath certaine remainders of dominion over the Creatures Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth c. So that although man by his sinne fell from all right which he had before of using the Creatures to his benefiâ—… yeâ—… by grant and divine indulgence hee may use them and in that hâ—… sins not that lie doth simply use them althoug he sinne in the manner of using because so long as life is granted and prolonged to him with the same there is together granted the use of those things which are necessarily required unto life and in a sort they are due to him Hence it is that although the Creatures were subject to vanity and a curse for the sin of man Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate that they may supply the necessities of mans life CHAPTER XVI Of the Consummation of Death 1. THE Consummation of Death is the highest degree of the punishment appointed and to endure for ever As touching the degree it is said to be infinite 2. But it is infinite only in respect of the losse and privation because it is the loosing of an infinit good not in respect of sence or positive affliction yet it may be said to be positively infinite in respect of the thing afflicting but not in respect of the manner of afflicting 3. Hence it is that there are certaine degrees in this punishment according to the variety of degrees which are found in sins Luke 12 47 48. He shall be beaten with many stripes he shall beaten with few stripes 4. As touching the continuance this punishment is said to be eternall or never to be ended Marc. 9. 44. 46. 48. Where their Worme dieth not and their fire never goeth out 5. Now it is eternall 1. Because of the eternall abiding of the offence 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow 3. Because of the want of satisfaction 6. Hence it is that the incorruptibility of the damned is their immortality in death and to death 7. The consummation of spirituall death in matter of losse is a totall and finall forsaking whereby a man is separated wholy from the face presence and favour of God Matth. 7. 23. Depart from me And 25. 41. Gâ—… yee cursed 2. Thess. 1. 9. Who shall be punished with everlasting destruction being driven from the Face of the Lord and the glory of his Power 8. Hence followes the greatest and eternall hardning in evill and despaire of good Luc. 16 26. 9. The consummation of spirituall Death in matter of sence is fulnesse of bondage whereby he is altogether delivered into the power of the Devill Matth. 25. 41. 10. Hence is fulnesse of terrors of conscience and fulnesse of sinne for the damned doe sin and will fin for ever although neither the same sins which were in this life as Theft Murder Adultery nor altogether of the same condition with them which they committed alive For they offend chiefly in hatred envy indignation and such like affections which the sharpenesse of punishment gives occasion to Also these sins after death have not the same respect of desert which they have in this life because then there is neither any possibility to avoyd sin neither is there place for threatning and increase of punishment by them 11. Hence it is that sins themselves in the damned have more respect of punishment but in those that live they have more respect of offence 12. Terror of conscience is as it were a worme perpetually gnawing Mar. 9. 44. Esay 66. 24. 13. The Consummation of corporall Death together with spirituall is first by separation of the soule from the body 1. Cor. 15. 42. 43. To which that change of some is answerable which is like death 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly by casting the soule and body into Hell or that place which God hath prepared for the extreame torments of sins Rev. 21. 8. 14. Hence are paines and greatest vexations both of soule and body Luc. 16. 23. 15. Hence are Lamentation Howlings Gâ—…ashing of Teeth and such like effects of greatest vexation Luc. 13. 28. 16. But of the place of Hell and manner of torture nature of outward things which pertaine thereunto because they are not necessary for us to know the Scripture hath not pronounced any thing distinctly of them CHAPTER XVII Of the Propagation of Sinne. Thus much of the transgression Now it followes to treat of the propagation of it 1. THis propagation is that whereby the whole posterity of man decending from Adam in a naturall manner is made partaker of the same condition with him Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination The equity whereof appeareth in some measure among men 1. In naturall right whereby inbred qualities are derived from that which begetteth to that which is begotten 2. In hereditary right whereby the burdens of parents are transferd upon their children 3. In the right of like for like whereby the rejection of good and suffering
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
as in the kingly seat and Chariot of triumph 5. The glory of this triumph was a changing of the humble forme of a servant and that most abject condition which in it he did undergoe into blessednesse altogether Heavenly Phil. 2. 9. Wherefore also God did highly exalt him and gave him a name above every name 6. In respect of the Divine nature it was onely an active manifestation in respect of the humane nature it was a reall receiving with sutable actions flowing from it 7. The humane nature received all those perfections which a created nature could take For in the soule there flourished all kind of fulnesse of wisdome and grace not only in respect of the principle and habit but also in respect of the act and exercise his body also was adozned with greatest purity agility splendor and strength Hebr. 12. 2. For the joy that was set before him he endured the Crosse Phil. 3. 21. Who shall transforme our vile body that it may be life to his glorious body 8. But as the soule of Christ being now exalted did still retaine the nature of a soule so also the body glorified did in no wise lay downe the essence and essentiall properties of a body therefore it can neither be every where nor together in many places nor in the same place with an other body Penetrativè Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture Being taken from them he was caried up into Heaven Luke 24. 51. He is not here he is risen Mat. 28. 6. And many such like 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation namely his Resurrection from the dead being opposed to his death his ascending into Heaven opposed to his descending into the Grave and to the Lowest place of the Earth and his sitting at the right Hand of God opposed to his remaining in the Grave and in the state of death or in Hell 10. Christs Resurrection was of his whole humane nature which before had fallen by death In respect of the soule it was from Hell or from the state and dominion of death to which the soule as it was a part of the humane nature was subject In respect of the body it was from the dead and from the Grave 11. The soule is said improperly to have risen againe but the body and humane nature properly For the body and the man did properly recover his perfection but the soule did recover the act and motion of its perfection in the body 12. There are two parts of his Resurrection the first is an internall act namely a reviving restored by the uniting of soule and body the second is an externall act namely his going out of the Grave to the manifestation of life restored 13. Unto this Resurrection there did give testimony 1. The Angells 2. Christ himselfe by divers apparitions ten whereof at least are reckoned up in the Scriptures and also by divers proofes taken out of the Scriptures 3. Men who were certified of it by seeing hearing and handling him 14. But Christ did rise not by the power or leave of another although this operation be attributed to God the Father Acts 2. 24. But by his own power Iohn 2. 19. Destroy this Temple and within three dayes I will raise it up And 10. 18. I have power of taking up my life againe 15. The time of Resurrection was the third Day after his Death and Buriall Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was 1. That he might be declared to be the Sonne of God Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead 2. That he might seale a full victory of death 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death Rom. 4. 25. He was raised againe for our justification 4. That he might shew himselfe both justified and justifying others 1 Cor. 15. 17. If Christ be not risen your faith is vaine yee are yet in your sinnes 5. That he might be the substance example and entrance of our spirituall and corporall Resurrection Vers 20. 21. 23. of the same Chapter He is made the first fruits of them that sleepe In Christ shall all be made alive 17. For Christ as God is the cause absolutely principall of our Resurrection as satisfying by his humiliation and death he is the meritorious cause but as rising from the dead he is the exemplary cause and withall a demonstration and an initiation 18. The ascending of Christ into Heaven is a middle degree or certaine progresse of exaltation whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory Acts 1. 11. He is taken up from you into Heaven Ephes. 4. 10. Hee ascended farre above all Heavens 19. This ascension was of the whole person yet it doth not agree to the Divine nature but figuratively namely as it was the cause of ascending and was joyned with the humane nature in excellency manifesting also his glory in it whereof he had as it were emptied himselfe when he descended into it by the incarnation but it doth most properly agree to the humane nature because it suffered change from a lower place to an higher 20. The time of his ascension was 40 dayes after his Resurrection Acts 1. 3. not sooner because the infirmity of the Disciples did require the delay of this space of time that their faith might be confirmed by divers appearings and they might also be more fully instructed in those things which pertaine to the Kingdome of God Acts 1. 3. Not later least he should seeme to thinke upon an earthly life 21. The place from which he did ascend was mount Olivet Acts 1. 12. Where also he entred into deepest humiliation Luc. 22. 39. That he might teach that his suffering and ascension did pertaine to the same thing 22. The place into which he ascended was the Heaven of the blessed and which is not an ubiquitary Heaven as some doe imagine so as that ascension should only be a change of condition and not of place but it is the highest above all the other Heavens Eph. 4. 10. The seat house or mansion of God Iohn 14. 2. So that in respect of locall presence Christs humane nature is rightly and truly said to be with us in Earth Mat. 26. 11. Although he himselfe in respect of his person and that spirituall efficacy which doth depend upon the humane nature is every where with his unto the end of the world Mat. 28. 20. 23. The witnesses of this ascension were both many men and Angels Acts 1. 24. In respect of order he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause by vertue
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
one of these signes from the faithfull in the administration of the supper doe detract from the wisdome of God make lame the institution of Christ and grievously lessen or take away the consolation of the faithfull 21. But bread and wine are therefore used because except the eating of flesh which hath no place in holy things now the sacrifice of Christ is finished and the drinking of blood from which not only religion but mans nature adhors there is nothing doth more conveniently expresse that neerest union which by degrees wee enjoy with Christ which is founded in the sacrificing of his body and shedding of his blood 22. To faigne any transubstantiation or consubstantiation in this Sacrament more then in baptisme is a certaine blind and stupid superstition 23. For it is not required to spirituall nourishment in this Sacrament that the bread and wine be changed into the body and blood of Christ nor that Christ be corporally present with them but only that they be changed relatively in respect of application and use and that Christ be spiritually present with them who receive in Faith 24. This transubstantiation and consubstantiation is against the nature of a Sacrament in generall against the analogy of our other Sacrament or baptisme against the most usuall phrases in the Old Testament against the humane nature of Christ against his state of Glorification and against the revealed will of God which saith that Christ shall remaine in Heaven untill the day of judgement 25. As touching the words of Institution This is my body they are necessarily to be understood as other sacramentall phrases which every where we meete with in the holy Scriptures of which we have God himselfe a cleere interpreter Gen. 17. 10 11. This is 〈◊〉 Covenant That it may be a signe of the Covenant betweene me and you 26. As touching the manner of opening the words of this phrase according to art learned men doe differ among themselves Most of our interpreters would have a trope in the words that is a metaphor or a metonymy 27. The Lutherans contend that here is no trope to be found but only an unusuall predication 28. There are not a few and those new Interpreters who deny that there is either any proper trope or unusuall predication but they make it an improper and mysticall predication 29. But no sufficient reason is brought why we may deny that there is a trope in the words which may be thus demonstrated If it be an improper or unusuall predication as they would have it this unusuall or improper way ought to be shewed in some word which if it be done then of necessity it is that that word be some way translated from his naturall signification and use if that be so the word takes the nature and definition of a trope 30. But the trope is neither in the Article going before nor in the proper Copula as in the word is but in that which followes that is in the word body for body is put for a signe of the body not that a true and proper body is excluded out of that sentence but rather included by a relation which the signe hath to the thing signified 31. But there is not onely one trope but threefold in this word the first is a metaphor whereby one thing like is put for another unto which a metonymie of the adjunct adheres and is mingled For the bread is not onely like the body of Christ but also by Gods institution it is made an adjunct of it the second is a Synechdoche of the part for the whole whereby the body of Christ is put for whole Christ the third is a metonymy of the subject for the adjuncts in that Christ is put for all those benefits also which are derived from Christ to us In the other part of the Wine there are other tropes sufficiently manifested CHAPTER XLI To the end of the World 1. THus far of the administration which is before the end of the World in the end itselfe that application shall be perfected which is onely begun in this life 2. Then the end of calling shall be present to all the called for we are called to the eternall glory of God 1 Pet. 5. 10. Wherein also the end of Faith is said to be contained that is the salvation of soules 1 Pet. 1. 9. 3. Then that declaration of Justification and Redemption which is by the effects shall be compleat in respect whereof the faithfull are said in this life to expect Redemption Luc. 21. 18. Rom. 8. 23. Eph. 1. 14. 4. Then all the adopted shall enter into the possession itselfe of the inheritance in which sence the faithfull are said in this life to expect their adoption Rom. 8. 23. 5. Then the Image of God shall be perfected in all the Saints Eph. 5. 27. That he might present it to himselfe glorious not having spot or wrinkle or any such thing but that it might be holy and unblameable 6. Finally then the glory and blessednesse hoped for shall shine in all kind of fulnesse not only in the soule but also in the very body Philippians 3. 21. Hee shall transfigure out meane body that it may be made conformable to his glorious body 7. But because the state of the Church at that time shall be a state of perfection and not of edification therefore the Ministery Sacraments and Discipline together with the instituted Churches themselves shall cease and the mysticall Church shall remaine in immediat communion with God 8. Hence also this end of the World ought with desire to be expected of all the faithfull Phil. 3. 20. Tit. 2. 13. We expect a Saviour Jesus Christ. Expecting that blessed hope and that glorious comming of the glory of the great God and our Saviour 9. The perfection of this finall administration doth require the comming and personall presence of Christ himselfe Acts 10. 42. 10. The second comming of Christ in this shall be like the first that it shall be reall visible and apparent Acts 1. 11. But in this unlike that it shall be 1. With greatest glory and power Mat. 24. 30. Tit. 2. 13. 2. It shall be with greatest terror in respect of the ungodly and with greatest joy of all the godly 2 Thess. 1. 7 8 9 10. 11. Hence there are two Acts that serve for the last discerning between the godly and ungodly Resurrection and the last judgement 2 Cor. 5. 10. 12. Resurrection is of that which fell but because man fell from life by the separation of the soule from the body therefore that he may rise againe it is necessary that the same soule be againe reunited to the same body that by the restored union of both the same man may exist 13. That such a Resurrection is possible to God it appeares because such a reparation of man doth not exceed that power which was manifested in his first Creation Phil. 3. 21. According to that effectuall power whereby he is able to
beautified existence 46. The rude and incompleat existence of things was in that masse which in the beginning was created without forme void and involved in darknesse which is called Earth Waters the Deepe 47. It is said to be without forme not because it had no forme but because it neither had beauty and ornament nor a compleat act of those formes which were afterwards to proceed out of it 48. In the constitution of the compleat existence of things two things are chiefly to be respected Namely the manner and order 49. The manner of constitution containes foure things 1. The command of God producing every thing Let be or let this or that be done wherein the power of God shines forth that by his only word or will he did all things Psal. 33. 9. Psal. 115. 3. 2. His approbation acknowledging the same thingh brought forth as good God saw that it was good Hence the goodnesse of Cod shines forth that he produced all things to a good end and use Psal. 19. 2. 3. His ordination assigning to every thing his use Let it be to this or that end Hence the wisdome of God shines forth whereby he hath assigned severall uses to every thing in a most fit way Ier. 10. 12. 51. 15. He made the Earth by his power he stablished the habitable World by his wisdome and stretched out the Heavens by his prudence 4. The establishing of a Law and order perpetually to be observed in that thing which is also joyned with ordination Hence the constancy of God shineth forth that he would have all Creatures to observe their order not for some dayes or yeares but to the end of the world 50. These former are not severally expressed in some kind of things because their imperfection depends upon the perfection of other things yet in common reason they doe equally agree to all 51. The order of constitution was thus In the first day after the bringing forth of the highest Heavens the Angells and the uâ—…shapen Masse the subtilest part of that Masse being called forth upward there was made light that is shining fire 52. On the second day Of that part which in subtilty came neerest to the former there was made Aire 53. On the third day the parts of the Masse were so distributed that the Waters being gathered in their chaâ—…nels of that part which was for the greatest the Séa was by it selfe and the Earth appeared adorned with Herbs and Trees 54. On the fourth day The Luminaries of Heaven were made to give light upon the Earth 55. On the fifth day Fishes and Birds that dwell in the aire and water were brought forth 56. On the sixth day were brought forth all Terrestriall living Creatures first the brutish Creatures and then afterward man and so the Heavens and Earth were perfected and all the Hosts of them 57. In this order the wisdome power and goodnesse of God doth greatly shine forth 58. His wisdome 1. In that the simple elements were first created before things elementary or concrete and compounded 2. In that among simple things the more perfect were made first which come neerest to the nature of God 3. In that those things were first created which only have being then those which beside being have also life then those that beside being and life have also sence then last of all those things which beside being life and fence have also reason 4. In that in simple things there was a progresse from things more perfect to things lesse perfect but incompound things from things lesse perfect to things more perfect from plants to men 59. The power of God shined forth in that he first created the Plants Herbs and Trees before the Sunne and Stars which are wont to be causes in their producing 60. The goodnesse of God shined forth in that he created dwellings before inhabitants food before living Creatures those things which should be usefull for man before man himselfe 61. Man as he was the last of the Creatures so was he the Compendium abridgement of all Creatures both immedatly and mediatly perfect partaking the nature of the one in his soule and of the other in his body 62. He was the end of the Creatures mediatly perfect and so in Gods-intention respected in them and above them 63. Hence he is said to be created in another manner then the other Creatures for they were brought forth by a word only let there be light let there be a firmament But man was brought forth as it were with greater counsell and deliberation Let us make man Gen. 1. 26. 64. For the body was first prepared and afterward the soule was inspired Gen. 2. 7. The body of Elementary matter but the soule was produced of no matter being before but immediatly by the power of God 65. The Excellency of man was placed chiefly in this that he bore the Image of God 66. Three things are required to make an Image 1. That it be like 2. That it be expresse and framed to imitate another thing as an exemplar or copy 3. That that likenesse be either in its specifiall nature or most noble perfection 67. Hence it is that in the inferior Creatures the Image of God is not properly found but only a shadow and footstep of it 68. But in man the proper reason of an Image is found yet not perfect which is only in the Son of God Col. 1. 15. Hebr. 1. 3. But imperfect not with a privative we but negative imperfection 69. This Image then is a conformity of man according to his measure to the highest perfection of God 70. All this Image was naturall to man but in a different respect for it was partly the very nature of man partly it flowed from the principles and perfection of nature and partly it was due to nature in a certaine manner 71. The Image of God in man was partly inward partly outward The inward was the perfection of body and soule 72. The perfection of the body is that whereby it was absolutely fitted for comlinesse and use agreeable to Gods Will. Gen. 2. 25. Rom. 6. 13. 73. The perfection of the soule was that whereby it was of an immortall nature not only in those faculties by which it was a free principle of its own actions in understanding and will but also being adorned with gifts whereby man was made able and fit to live well namely with wisdom holinesse and righteousnes Eph. 4. 24. Col. 3. 10. 74. The Externall perfection of man was his Dominion over other Creatures whereby he might use them freely to Gods Glory and his own necessity Genes 1. 26. and 2. 19. 20. 75. Hence the tilling of the Earth and getting of food out of the Plants of the Earth was committed to him Gen. 2. 25. 76. Hence was the comming of the Creatures to him as to their Lord and names by him put on them as by their Lord. Gen 2. 19. 77. Hence he was placed in the Garden of Eden
and eternity of it Psalme 110. 4. Hebr. 5. 6. 7. 24. 10. The office it selfe to which Christ was called is threefold Of a Prophet of a Priest of a King 11. This number and order of offices is shewed First by mens necessâ—…ty greevously labouring under ignorance alienation from God and disability to returne to him the first of which is healed by the Prophecy of Christ the second by his Priest-hood the third by his Kingdome 12. Secondly the order of conferring salvation doth shew his number also which ought first to be unfolded then obtained and then afterward applied the first of which is the part of a Prophet the second of a Priest and the third of a King 13. Thirdly the same order also appeareth by the solemne manner of executing it whereby Christ did first teach others declaring the Will of God unto them then hee did offer himselfe and afterward hee did enter into his Kingdome 14. The prophecy of Christ is that whereby he hath perfectly revealed the whole Will of God that bringeth salvation whence he is in Scripture called not onely a Prophet Deut. 18. 15. Acts 3. 22. And a Doctor Mat. 23. 7. The Apostle of our profession Hebr. 3. 1. And the Angell of the covenant Malach. 3. 1. But also the very wisdome of God 1 Cor. 1. 24. And the treasure of wisdome and understanding Col 2. 3. 15. This prophecy was in Christ as in the principall cause in others whether angells or men as in his instruments 1 Pet. 1. 11. The Prophets did search what or what manner of time the foretelling spirit of Christ which was in them should decline c. And 3. 19. By which going to the spirits which are in prison he preached It was in Christ by way of habit so that he might when he pleased reveale all the secrets of God But in others by way of act and flasâ—…ing or coruscation so that they could not exercise prophesie but at certaine times when he pleased Ierem. 42. 7. After ten dayes came the Lord to Ieremy 16. That he might be such a prophet it was necessary that he should be God Iohn 1. 18. 3. 13. And withall also that he should be man Acts 3. 22. Compared with Deut. 18. 15. For unlesse he had beene God he should neither have perfectly understood the Will of God 1 Cor. 2. 11. 16. Neither had he been able to reveale it throughout all ages unlesse he had been man he could not fittly have unfolded it in his own person unto men Hebr. 1. 1. 17. The priesthood of Christ is that whereby he hath purged by sacrifice the sins of men and obtained the favour of God for them Col. 1. 20. 22. 2 Cor. 5. 15. Rom. 5. 10. 18. This priesthood was not legall or temporary but according to the order of Melchisedek Hebr. 7. 17. Not by a carnall Commandement but by the power of an endlesse life Ibid. Ver. 16. Not by an order that it weake and lame but stable and perfect Ibid. Ve. 18. 19. Not for a time but for ever Ibid. Verse 24. Finally admitting no successor or Vicar but perpetuall and proper to Christ and of him that ever liveth Ibid. Vers. 24. and 25. 19. In this office Christ himselfe was the Priest Sacrifice and Altar he was Priest according to both natures Hebr. 5. 6. He was a Sacrifice most properly according to his humane nature whence in the Scriptures this is wont to be attributed not only to the person of Christ but to his body Heb. 12. 13. 1 Pet. 2. 13 Col. 1. 22. To his blood Col. 1. 20. And to his Soule Isay 53. 10. Mat. 20. 28. Yet the chiefe force whereby this sacrifice was made effectuall did depend upon the nature of God namely that the Sonne of God did offer himselfe for us Acts 20. 28. Rom. 8. 3. He was the Altar properly according to his Divine nature Hebr. 9. 14. 13. 10. 12. 15. For it is belonging to the Altar to sanctifie that which is offered upon it and so it ought to be of greater dignity then the sacrifice it selfe Mat. 23. 17. But Ghrist by his divine nature did in a certaine manner sanctifie himselfe according to his humane nature Iohn 17. 19. 20. Therefore it doth hence also appeare how necessary it was that Christ the Mediator should be both God and man for unlesse he had been man he had not been a fit sacrifice and unlesse he had been God that sacrifice had not been of sufficient vertue 21. The Kingdome of Christ is that whereby he doth dispence and administer all things with power and authority which pertaine to the salvation of man Psal. 2. 6. Dan. 2. 44. Luc. 1. 36. 22. The properties of this Kingdome are First That it is universall 1. In respect of all ages Mat. 22. 43. 44. 45. 2. In respect of all kind of men Dan. 7. 14. Rev. 17. 14. 3. In respect also of all Creatures as they doe in any sort pertaine to the furthering or beautifying of mens salvation Eph. 1 21. 22. 23. Secondly that it is over the very soules and consciences of men Rom. 14. 17. 24. Thirdly that it dispenseth life and death eternall Rev. 1. 18. 25. Fourthly that it is eternall Dan. 2. 44. 7. 14. 26. Fifthly that it brings greatest peace and perfect felicity to those that are heires of it Isay 9. 6. Eph. 2. 16. Hebr. 7. 2. 27. Hence this Kingdome in the Scriptures is every where called the Kingdome of God the kingdome of peace and glory in the places above cited and the Kingdome of light and glory the Kingdome of Heaven and the world to come Hebr. 2. 5. 28. And hence also it appeareth how necessary it was that Christ the Mediator should be God and man for unlesse he had bin God he could not be the spirituall King of our soules dispensing life and death eternall and unlesse hee had been man he could not have been an head of the same kinde with his body 29. Christ in all his offices had types In the propheticall office he hâ—…d men also so subordinate to hâ—…mselfe that they also were called prophets but his Priesthood and kingdome doe not admit such a subordination neither was there ever any by office a spirituall Priest or King beside Christ alone 30. The reason of the difference is because that the declaration of the will of God unto men which is the office of a Prophet may in some manner be performed by a meere man but purging of sinnes by sacrifice before God which is the duty of a priest and government over the soules and consciences of men which is the part of a King cannot at all be done by a meere man 31. The Kings of the nations are not properly subordinate to Christ in their authority but unto God CHAPTER XX. Of Satisfaction 1. THere be two parts of redemption the humiliation of Christ as our Mediator and his exaltation 2. Humiliation is that whereby
the dignity of Christ are also by him as it were Prophets Priests and Kings Rev. 1. 6. The third fruit is that all the Creatures and those things which are done by them are either subject unto the dominion and pure use of the faithfull Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them as it is affirmed of the Angells Heb. 1. 14. Or at least doe turne to their good Rom. 8. 28. CHAPTER XXIX Of Sanctification So much of the relative change of the condition of the faithfull in Iustification and adoption the reall change followes whereby that former is manifested and as touching the effects as it were committed to execution 1. THE reall change of state is an alteration of qualities made in man himselfe 2 Cor. 5. 17. Old things are past away all things are become new 2. But because it doth not consist in relation and respect but in reall effecting therefore it admits divers degrees of beginning progresse and perfection 2. Cor. 4. 16. The inward man is renewed day by day 3. This alteration of qualities doth either respect that good which is just and honest and it is called Sanctification or that good which is profitable and honorable and it is called glorification Rom. 6. 22. Yee have your fruit in holinesse and the end everlasting life 4. Sanctification is a reall change of a man from the filthinesse of sin to the purity of Gods Image Eph. 4. 22. 23. 34. To put off as touching the old conversation that old man which doth corrupt it selfe in the deceivable lusts and to be renewed in the spirit of your mind and to put on that new man who according to God is created to righteousnesse and true holinesse 5. For as by justification a believer is properly freed from the guilt of sin and hath life adjudged to him the title of which life is as it were determined in adoption so by sanctification the same believer is freed from the filthinesse and staine of sinne and the purity of Gods Image is restored to him 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use in which sence the word is often taken in Scripture sometime setting forth onely the outward sometime also that inward and effectuall separation for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life in which sence regeneration and Sanctification is wont to be confounded by most but by it is understood that change of a man whereby a believer hath righteousnesse and inherent holinesse communicated to them 2 Thess. 2. 13. Through Sanctification of the Spirit 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent Ier. 31. 33. I will put my Lawes into their mind and in their heart will I write them Ezech. 36. 26. 27. I will give you a new heart and a new spirit will I put into the midst of you 8. But this sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance In that that Faith there is not considered properly as a quality but in relation to Christ neither is repentance there considered as a change of disposition for so it is all one with sanctification but as a change of purpose and intent of the mind But here a reall change of qualities and dispositions is looked unto 9. It is called a reall change that it may be distinguished not onely from justification but also from that sanctification which is by Iustification as is the Sanctification of the seventh day or also that which is by relation of a signe as is the Sanctification of the elements in the Sacraments or lastly that which is by manifestation in which manner God himselfe is said to bee sanctified by men 1 Peter 3. 14. 10. It is of the whole man not of some one part 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly and your whole spirit soule and body be preserved blameles unto the comming of our Lord Iesus Christ Although so much of man Tantum totum or that whole that is in man is not presently changed 11. But although the whole man be partaker of this grace yet it first and chiefly agrees to the soule and afterward from the soule is derived to the body as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God So also in the soule first and properly it agrees to the will from which it is derived into other faculties according to the order of nature Deut. 30. 6. The Lord thy God shall circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou maist live Rom. 2. 29. The circumcision of the heart 12. It is a change of a man from sin to distinguish it from that sanctification which is A 〈◊〉 mere negative from the mere negative contrary such as that was which is attributed to the humane nature of Christ which is said to be sanctified or made holy although the nature of Christ was never defiled with sinne 13. The terme from which this is is filthinesse corruption or the blot of fin 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 14. The terme to which is the purity of Gods Image which is said to be framed or created againe in knowledge righteousnesse and holinesse Eph. 4. 24. Or a conformity to the Law of God Iam. 1. 25. Newnes of life Rom. 6. 4. The new creature 2. Cor. 5. 16. Gal. 6. 15. the Divine nature 2 Pet. 1. 4. 15. But it is called the new and Divine creature 1. Because it is not produced of those principles which are in us by nature as the habit of all arts are brought forth which are gotten by industry learning but out of a new principle of life communicated by God unto us in our calling 2. Because our naturall disposition is altogether of another kinde then it was before 3. Because in its measure it resembles that highest perfection which is found in God 16. There be two degrees of this sanctification one in this life which is called in generall an infancy 1. 〈◊〉 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life that if some of those that are sanctified be compared with others and with themselves at divers times then some may be rightly called infants and others men growen whilst they live here Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected The other degree is called mans age and perfect age Eph. 4. 14. 1 Cor. 13.
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
Confession is an humble and penitentiall acknowledgement of our offence gultinesse and misery Ps. 32. 5. 26. The end and use of this confession is First that God may be justified and may have glory in his judgements Psa. 51. 6. Secondly that we may be disposed to obtaine the glory of God Psal. 3. 25. Thirdly that the grace that is granted may more clearely appeare 27. The manner is divers according to the diversity of sinners For sins not knowen are to be confessed generally Psa. 19. 13. But knowen sins specially even according to the nature and grievousnesse of every one Ezra 9. 14. 28. A promise required in Prayer is a testifying of a purpose agreeable to Prayer 29. This purpose is a determination of the will to prosecute that with an earnest endeavour which we pray to God that it may be Psal. 119. 106. 112. Compared with the following verses 30. But wee prosecute that wee pray for both by those meanes which of their own nature are necessary to that end and also by other meanes the determination whereof depends upon contingent circumstances and upon our election 31. A promise of the latter kind made to God distinctly and upon deliberate counsell is by a certaine appropriation called a vow 32. Hence every vow must be First of a thing neither impossible nor simplie necessary but which may be freely performed according to our pleasure by the ordinary favour of God Secondly of a thing neither evill nor vaine but lawfull and good in respect of all circumstances Thirdly it must be referred only to God as the object to whom we vow and to his honour as the prime end although it may be ordered to ours and others edification and use 33. Prayer in respect of the manner is either ejaculatory or a short lifting up of the desire where the mind doth either not wholy or not long attend Prayer Psal. 129. 8. Nehem. 2. 4. Or a continued order of Praying 34. That ought to be more frequent as that which cannot be hindered by ordinary businesses but this must be at set times as being more solemne and not admitting the distraction of other thoughts 35. But both of them is either mentall or vocall 36. Mentall is that which is performed in the will mind and affection without any signe purposely adjoyned Nehem. 2. 4. 1. Sam. 1. 13. 37. Vocall is that which draweth forth the inward desire of the mind even in words Hos. 14. 2. 38. The voyce is oft times necessary in prayer to expresse stirup continue and increase the inward affection of the mind for although the affection ought to goe before the voyce and the voyce to be conformable to the affection yet whilest that it is religiously expressed by the voyce it hath a certaine reflexion upon the mind it selfe whereby it is more enkindled and getteth greater strength The voyce also is necessary in its measure that the body may together with the soule be exercised in this part of religion 39. Hence therefore neither is that speech to be used which he that prayeth understandeth not and whereby he cannot expresse his conceivings for such a repeating of unknowen words is not properly the speech of a man because it is no more formed of the inward conceivings then those words which are sometime uttered by a Parrot and so it cannot distinctly expresse the inward conceivings of the mind in which prayer doth primarily consist 40. Neither also must the speech be long or repeating the same thing often Mat. 6. 7. Unlesse it be out of the abundance of the heart for then neither long prayers nor divers repeatings are vaine or to no purpose but most acceptable to God as doth sufficiently appeare by approved examples of such prayers which are mentioned in the Scriptures 41. Neither finally ought there to be such care of words which may any way diminish due attention either to God or to the subject matter or to the inward affection of the mind 42. In vocall prayer if it be solemne there are also those gestures required which become the majesty of God our basenesse and the nature of the matter it selfe 43. Vocall prayer is either in prose or in Meter 44. In meter singing is joyned and therefore there must be more care of the speech and tone then in prose 45. But the melody of singing is ordained for a certaine spirituall delight whereby the mind is detained in the meditation of the thing that is sung 46. For there is a more distinct meditation comes between the word and the lifting up of the heart then in other prayers so that the next and immediat fruit of a Psalme is our edification in Faith and obedience 47. Yet because the lifting up of the heart to God is together required Simul consequenter and going along with the thing that is sung and it is also the end of that meditation therefore we are said to sing in our heart to the Lord Col. 3. 16. And Psalmes that are sung have the consideration of Prayers 48. But because this religious melody hath the respect of prayers therefore it is not so fit that the decalogue and other such like which doe not partake the nature of prayer be turned into Meter and be sung in stead of Psalmes 49. But because singing doth immediatly respect our edification and also doth set forth in its own nature a certaine gladnesse of the mind Iames 5. 13. therefore the very same gestures which are meet in other prayers are not required in such like exercises 50. Secondly prayer is either solitary or with others 51. In that which is had with others if it be prose one goeth before in voyce and the rest follow in affection and Faith which they ought to declare in the end by saying Amen Nehem. 8. 7. 1. Cor. 14. 16. 52. Hence Alternatio precum enterchanging of prayers by Anthemes distribution of parts betweene the Minister and People and repeating of words propounded by the Minister by the subsequent voyce of the people is not to be approved 53. But in the melody of singing because it tendeth to our mutuall edification attention and stirring up of pious affections among us one toward another Col. 3. 16. Therefore all doe joyne their voyces together 1. Chronicles 16. 35. Marc. 14. 26. 54. In those prayers which are had with others such speech must be used which is understood of others 1. Co. 14. 55. Hence that broken musick which excludes understanding must be absent from those sacred exercises of piety at least which we have with others 56. The kinds of prayer are two Petition and thanksgiving Phil. 4. 6. In every thing let your requests be made knowne to God in prayers and deprecation with giving of thankes 57. Petition is a prayer of that which is wanting that we may obtaine it Matthew 7. 7. Aske and it shall be given you Seeke and yee shall finde Knock and it shall be opened to you 58. Alwayes that which we aske is