number the mercies of God to me in particular saith he were to number the drops of water which are in the Ocean the sands on the shore the stars in the sky Mirrour of Martyrs This one act of his good will his Sons mission exceeds the capacity of a whole world of men to give it a due value He would not destroy us being his enemies when he might in justice destroy us but to save us inglorious miscreants sent his Son from glory and did as Abraham would have done with Isaac his onely and beloved darling offer him up to death to redeem us from it As King Solomon said to Abiathar the Priest Thou art worthy of death but I will not at this time put thee to death So said the Soveraign of Soveraigns to us His Son is destined to what we deserved to make us partakers of his deserts Salvator noster natus est nobis crucifixus mortuus est pro nobis ut morte suâ mortem nostram destrueret Aug. Man cap. 27. saith an uncertain Author Our Saviour is born to us crucified and dead for us that by his death lie might destroy our death for ever Wherefore the Lord Jesus upon the Cross giving the foil to our malicious enemies Sin Satan and Death Sin Satan and Death have lost the day to our endless comfort and the glorious manifestation of Gods good-will towards men I may not smother in thankless silence the blessed consequences of my Saviours life and death tendred for our restauration how happily they took effect with the Father in our behalf and accorded in every point of his decree with the good pleasure of his will For first there followed the imputation of Christs righteousness for the remission of our sins And then the Sanctification of us by his Spirit sent into our hearts for the suppressing of the dominion of sin in us Both which shew as speaks the Apostle the exceeding riches of his grace in kindness to us Ephes 2.7 through Christ Jesus First it pleased the Father that the fulness of the Spirit should dwell in him and that of his fulness we should all receive His righteousness then is made over unto us by the goodness of a righteous God whose purity as it admits no mixture of imperfection so neither without Christs perfection any justification of a sinner For none are justified but such to whom God imputes no sin and such are they only to whom God imputeth righteousness without works Which righteousness Rom. 4.6 7. being without our works and imputed must proceed not from our selves full of the soul stains of ugly sins but from another even from him alone in whom dwell all perfections Jesus Christ the righteous Thus and thus alone is God in his Son the Author and finisher of our salvation not imputing our sins unto us but reconciling us unto himself by the imputed righteousness of his Son by whom we have access unto the Father and are no more counted strangers forreiners and exiles but are reimpatriated and made fellow-citizens with the Saints and of the houshold of God Whereupon it is that by the grace of God to use the Apostles speech we are what we are And if by the grace and good will of God then surely not of debt not of merit for grace excludeth both To him that worketh is the reward not reckoned of grace Rom. 4.4 Cap. 11.6 but of debt And here I could wish with all my soul that this and other infallible Oracles of highest Truth could heat our adversaries from Humane Merits and bring them to the Divine Mercies from Free-will and Possibilities of Nature to the Grace and Good-will of God To merit Heaven by all we can do is a fetch beyond all power of Nature and to aver it a strain as of excessive pride so beyond all true Divinity Merits in us are no such props to our faith as Mercies in God The first grounded upon self-conceit and fond opinion the last upon the demonstration of the Spirit The first all of the Romish faction receive for Orthodoxal truth which we reject for false the last they reject for false which we embrace for truth That Italian-Priest who Achan-like troubles all Israel the festered Head of an infected Body hath so distempered the world with this plausible assertion as that all his Abettors from the most learned Dogmatist to the meanest Papist stand rather to their own strength for their Justification than fly to Gods mercy as having more confidence in their own abilities and pretended merits than in the alsufficiency of Christs Mediation and Redemption or at least as much Who whilst they stand thus affected what do they but detracting both from the Lord and from his Anointed ascribe the honour of the day and glory of our salvation as well to the Free-will of Man Saunders his Petition as Good-will of God But O my soul come not thou within their secrets neither be partaker of their defections Chuse rather than combine with them ever to pray with that zealous Martyr in this wise O my heavenly Father look upon me in the face of Christ or else I shall not be able to abide thy countenance such is my filthiness The best of us may confess with the leprous person We are unclean we are unclean and therefore without him no blessedness to be obtained by the best of us Joh. 14.6 No man cometh to the Father but by me saith Christ And no man cometh unto me saith Christ again except the Father draw him Thus betwixt the Father and the Son we are well provided for without whom who thinks to be saved Plaut Merca. doth take his mark amiss Vbicunque putant vivere runnt maximè as the Comedian speaks Where they think to live most happily they die most wretchedly Wherefore for us to repose any confidence in our own imperfect works or to seek a shelter under the Merits of Saints recorded in the Pope's Kalendar or wheresoever else is utterly to renounce the Merits of Christ and the good-will of God Neque enim qui habet virtutem amplius opus habet neque qui valet viribus Clem. Alex. eget instauratione saith Clement of Alexandria For he that is perfect needs not to be beholding to another neither needeth he any reparation his proper strength is already compleat They that are whole need not the Physician but they that are sick saith the Physician of souls Let then the swolne Pharisees of the Roman Court in humility of spirit learn here to check their insolent boasting of their natural goodness and meritorious actions referring all to the goodness of the Chiefest Good Let them march under Christs colours as the Captain of their salvation Let them set up their rest in him as the securest Sanctuary for distressed souls O worthy Elizeus how affectionate were thine Obsequies You may remember that he could neither be perswaded nor beguiled nor forced from Elijah when he
as much as possibly may be If it be possible as much as in you is have peace with all men Rom. 12.18 hereby are we known to be the happy subjects of the Prince of peace As for gentlenesse it is that whereby we behave our selves friendly and courteously to every man shewing all meeknesse unto all men Tius 3.2 whether they be good or bad It standeth in these points 1. To speak friendly and lovingly to every man 2. To salute courteously without dissembling not according to the common fashion of the world full of curtesie full of craft 3. To be ready upon all occasions to reverence and honour every man in his place Non mentiâ—ntis astu sed compatientis assectu non quiâ— fallâ—t illum sed qui se cogitat illum Aug. to which God shall call him As for goodnesse it is when a man is serviceable to all men at all times upon all occasions thus Job was eyes to the blind and feet to the lame a father unto the poor Job 29.15 Thus good Paul was made all things to all men that by all means he might save some 1 Cor. 9.22 Observing his own rule delivered to the Galatians cap. 5.13 By love serve one another hereby condemning that profane perverse and gracelesse practice of the world every one for himself and God for us all As for faith or fidelity it performs these two duties 1. It maketh conscience of a lye and speaketh not one thing and thinketh another like Machiavels scholars but uttereth the truth without the least dissimulation 2. It makes a man keep his lawful promise though it be to his own hurt For mine own part I shall never desire a firmer obligation of an honest man so reputed than his lawful and serious promise which if he do not perform he cracks his credit before men and sins before God As for meeknesse it is when by injurious and rash dealing a man is provoked and yet he neither intends nor attempts a revenging requital As for temperance it is a bridling of our appetite in meat drink or apparel 1. Our eating and drinking must be joyned with fasting not riot lest with overmuch pampering our selves we prove unfit for Gos service 2. Our attire must be decent both for fashion and matter as that it may expresse the graces of God in the heart as sobriety Zeph. 1.8 gravity humility we must not be strangely attired for faith the Lord I will punish all such as are cloathed with strange apparel Consider this O ye daughters of Jerusalem and men of Israel that ye fashion not your selves strangely according to the world and incurr the heavie displeasure of the most just God such covering is a discovering of your nakednesse whereby it is made most apparent to the world that instead of sobriety intemperance instead of humility pride instead of graviâ—y wantonnesse doth reign among you so that you are not led by the Spirit of God whose government and direction ye should follow but rather by the spirit of error Expostulate then can you find in your hearts an utter dislike of sin because it is sin and a godly sorrow for it Can you find in your hearts a forsaking of sin seconded with a fixt resolution of yielding obedience to the Divine Ordinances of God Can you find in your hearts an avoiding of all occasions that may minister matter of offending God with an unsatisfied desire to be at peace and unity with him then the Spirit of his Son is sent into our hearts The fifth benefit confer'd on those on whom the Spirit is confer'd is that unspeakable comfort which none can take away from them conceived in them in the time of their greatest extremity hence the Spirit is called the Comforter John 14.16 Our Saviour told his Disciples that he would send them another Comforter that should remain with them for ever Hence again he is call'd Oleum laetitiae the oyle of gladnesse he cheareth the heart of man by raising up his dead spirits and making him to rejoyce in the Lord. The causes of our sorrow are either outward calamities or a troubled conscience in both which the Comforter takes away our sorrow and begetteth joy We read of the Apostles that after Christ ascended they fled from place to place and hid themselves for fear of the spiteful Jews But as soon as they received the holy Ghost they were as bold as Lions they preach't Christ crucified in publick they impartially reproved sin to the full and taking heart of grace did rejoyce that they were counted worthy to suffer for the name of Christ Hence did proceed that heroick spirit that History reports to be in those Martyrs which spilt their blood for him that spilt his blood for them 'T is not the face of man could daunt them their inward comfort did far exceed their outward tribulation and though their bodies perisht by external violence yet so great was their spiritual consolation that they felt no pain In like manner when any of the faithful are through extreme poverty brought low and thereby brought into contempt in the world yet they comfort themselves in the providence and promises of God that can never fail insomuch as that all calamities he what they will cannot deprive them of their inward comfort Nor yet a troubled conscience altogether though an unsupportable burden for then when their consciences are troubled the Spirit labours to restore them to the joyes of their salvation by stirring up faith in them apprehending Christ and with him the remission of sin purisying their hearts and consciences from dead works assuring them that their reconciliation is made in heaven and that there is now no condemnation unto them than which there cannot be a greater comfort in this world Physitians have observed in the heart two motions the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dilatation or enlargement of the heart the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constriction or closing up of the heart Spiritual Physitians may observe the same in their hearts where the Spirit of God takes up his mansion My heart saith David is enlarged enlarged with those comforts and joyes which the Spirit that inhabits there begets there and none else And the heart is closed up again against the receiving or entertaining all worldly sorrow which as the Apostle saith causeth death and keeps within it self the joy of the holy Ghost hence the hearts of the faithful may be said to be full full of joy full of the holy Ghost full of life for God sends forth the Spirit of his Son into their hearts The last benefit whereby the Spirits presence is noted in our hearts is the strength valour and livelihood whereby we go on in the Spirit fighting a good fight against the enemies of our salvation and finishing our course with joy We hear of an order of Knights called Knights of the holy Ghost of this order are all the faithful that undertake Christian
like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto
pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace wherein he hath abounded toward us The benefit that redounds to us by this is this in general that hereby we are made the brethren of Jesus Christ which principally consists in our conformity with him in righteousnesse and true holinesse Hence it is that we are 〈◊〉 with the holy Spirit of promise which is the earnest of our inheritance called the Spirit of adoption and the Spirit of the Son because sons only are capable of it Talis Spiritus non datur servis sed solis filiis sons not servants are partakers of this Spirit sons not servants use to cry Abba Father There is a spirit of bondage which servants receive which Spirit ye have not received again to fear There is a Spirit of adoption assuring us of the liberty of sons by which we cry Abba Father Hence it is again that the righteousnesse of Christ is made ours Rom. 8.29 made ours by predestination by imputation on Gods part made ours by faith in apprehension in application on our parts for whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many beethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified And thus it comes about that we receive an inheritance in the heavens whereof albeit we are not as yet compleat possessors yet out title is good our interest firm in that the possession was purchased for us unto the praise of the glory of God and shall be given to us in the day of our full and our perfect redemption Stand fast therefore my beloved in the liberty wherewith Christ hath made you free children of the free-woman Citizens of the heavenly Jerusalem heirs of an eternal Kingdom Great is our dignity over that it was by nature ye were limbs of Satan servants to sin enemies to God sons of wrath but by the grace of adoption we are the members of Christ servants to righteousnesse friends nay more than friends the sons of God Be thankful therefore unto him honour him as sons let your obedience be joyned with all faithfulnesse unto the fulfilling of his will who hath in his infinite goodnesse made you his sons and taking from you the spirit of bondage hath sent forth the Spirit of his Son into your hearts crying Abba Father Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without and. Amen SAINT PAUL'S Apology GALAT. 1.18 Then after three years I went up to Jerusalem to see Peter and abode with him fifteen dayes THere is no child to Gods Child no man to the man of God look what he saith what he doth he will make good maugre the hearts of his enemies Thus Moses resisted Corah Dathan and Abiram Numb 16. Thus Elijah opposed Ahabs and Jezabels bawsing Prophets of Baal 1 King 1.18 Thus Micajah withstood four hundred false Prophets 1 King 22. Thus our Saviour confounded the Scribes and Pharisees the Apostles the Jews and Paul here false Apostles and all by the same Spirit As there is a Spirit of truth so there is a spirit of lying God is said to put a lying spirit in the mouth of the false Prophets But here spirits of lying lye in the very hearts of some imaginary Apostles that blatter out they know not what against Paul but he graced and strengthened with the Spirit and grace of God would not be nonplust or put to silence with such facility he had spirit enough to oppose the false allegations of these deceitful brethren who endeavoured to pervert the Churches of Galatia to bring them from Christianity to Judaisme maintaining that circumcision and other ceremonies of the law were to be retained as necessary to salvation Alledging also that Pauls doctrine was no true doctrine in all points and what he had he had received from the Apostles at the second hand as well as they and therefore they teaching one thing and he another quite contrary to what they taught what reason had they to believe him more than them more in number But the Apostle in this chapter clears himself from the scandalous imputations of these insinuating Cavillers as we may see by taking a brief survey of the chapter which may guide us unto Paul's journey First he was an Apostle himself The people said of King Saul is Saul also among the Prophets So said the people of this Saul now Paul is not this he that persecuted the Church of God extreamly what is Paul also among the Apostles But now no more persecuting Paul but Paul an Apostle not of the Apostles making not of men neither by man why by whom then but by Jesus Christ and God the Father vers 1. First then he was an Apostle of Gods making As for his doctrine it was the Gospel he spake nothing but Gospel that which in time past he persecuted no other than that the Apostles preached and Christ taught the Apostles Hence he comes with a curse anathematizing them that offer to preach any other Gospel be he man or Angel vers 8 9. As for his teachers who they were that he answers in a word not man but God I received it by the Revelation of Jesus Christ vers 12. Again he shews how he was converted it was by Gods good pleasure calling him by grace vers 15. And to what end was he called that is briefly to reveale his Son in him that he might do the like unto others To reveale his Son in me that I might preach him among the Gentiles vers 16. When he was thus called he confer'd not with flesh and blood as too too weak to teach him he would not build on the sandy foundations of mans braine that shakes like a quagmire he would surer or none at all I confer'd not with flesh and blood I but some might except against that that he went up to Jerusalem and was conversant with the Apostles and so learned the Gospel by hear-say Nay that 's a lye neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned into Damascus He went not up to Jerusalem indeed so suddenly but three years after his conversion he went thither to see Peter and abode with him fifteen dayes In the first three years space of his conversion he saw not an Apostle but when three years were past which was the matter of five or sixe years after the Passion of our Saviour the last year of the reigne of Tiberius or the beginning of Caligula's he went
12.1 Remember thy Creators Isa 42.5 Thus saith God the Lord he that created the Heavens and they that stretched them out The Psalmist Ps 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the breath of his mouth That is God the Father by the Son through the Holy Ghost created all Psal 67.6 7. Some observe God is thrice named here to note the Trinity of persons When Moses beginneth to rehearse the Law and to explain it the first thing that he teacheth them is the Trinity in Unity and Unity in Trinity Deutr. 6.4 Hear O Israel the Lord our God the Lord is One Three words answering the three Persons Galatinus and the middle word Our God deciphering fitly the second who assumed our nature Jarchi as is well observ'd by Galatinus R. Solomon Jarchi writing on that Cant. 1.11 We will make c. interprets it I and my Judgment-hall Now a Judgement-hall in Israel consisted of three at least which in their close manner of speech they applied to God John 8.56 Your Father Abraham rejoyced to see my day and he saw it Austin and was glad Abraham in these words acknowledgeth the Mystery of the Trinity saith Austin Add unto these Cottons 7. Vial. p. 5. what Mr. Cotton hath out of Brightman on Rev. 4.3 God is here resembled saith he by three precious stones holding forth the three Persons in Trinity A Jasper having as they say a white Circle round about it representing the Eternity of the Father A Sardine stone of a fleshly colour representing Jesus Christ who took our flesh upon him An Emrald being of a green colour refreshing the eyes of them that look upon it representing the Spirit who is as the Rainbow a token of fair weather and is a comfortable refresher wheresoever he cometh There was Concilium augustissimum as one terms it a most Majestical meeting of the three Persons in Trinity about the work of mans Creation Gen. 1.26 And afterwards about his Redemption Mat. 3.16 17. So likewise in the matter of mans Sanctification remarkable is that of the Apostle 1 Cor. 12.4 5 6 7. where the diversities of gifts are said to be of the Spirit The diversities of Ministeries whereby those gifts are administred of the Lord that is of Christ And the diversities of operations effected by the gifts and Ministeries to be of God that is the Father When Jesus was baptized prayed the Heavens were opened and the Aire clarified by a new and glorious light and the Holy Ghost in the manner of a Dove alighted upon his Sacred Head and God the Father gave a voice from Heaven Thou art my beloved Son in whom I am well-pleased This was the greatest meeting that ever was upon Earth where the whole Cabinet of the mysterious Trinity was opened and shewn as much as the capacities of our present imperfections will permit The second Person in the vail of Humanity the third in the shape or with the motion of a Dove But the first kept his primitive state and as to the Israelites He gave notice by way of Caution Ye saw no shape but ye heard a voyce So now also God the Father gave testimony to his holy Son and appeared only in a voyce without any visible representment Also in the transfiguration of Christ the Son standeth the Father by his voyce witnesseth and the Holy Ghost overshadows him in a Cloud as before by a Dove Now the pur-blind Progeny of Adam being able to discern no clearer of the Godhead than he in the Gospel which saw men walking like Trees O blindness more than gross not to see or seeing not to discern when the Sun it self lodgeth in his Zenith Therefore many have ransack't Nature for Mediums to perswade the Doctrine of the Trinity One tells us That a Spring begets a River and that from both are derived smaller Brooks all which make but one water Another shews a Root from which riseth a Body and from thence Branches yet all but one Tree Another Dyonis de divin nomin 5.2 the Trinity may be shadow'd forth though but darkly by light the Father being as the body of light the Son as the beams and the Holy Ghost as the splendour of both Dionysius illustrateth it by the similitude of three Candles Damâ—sâ—â— de fid l. 1. c. 4. enlightning one and the same Room And Damascen of the Parelii when there appear as it were three and yet it is but one Sun And thus as difficult as the thing is Divines both Ancient and Modern Vid. Zanch. de tribus Elohim l. 8 c. 6. have in their Writings brought many similitudes and resemblances to express it by Amongst them all this is one of the clearest viz. The light of the Sun the light of the Moon and the light of the Aire all which are for nature and substance one and the same light and yet are they notwithstanding three distinct lights too Mr. Perkins on the Creed for the light of the Sun is of it self and from no other the light of the Moon is from the Sun and the light of the Aire is from them both So the Father the Son and the Holy Ghost are all one simple and undivided Godhead but yet three distinct Persons the Father having the foundation of Personal subsistence from himself and from no other the Son from the Father of whom he is eternally begotten and the Holy Ghost from the Father and the Son from both which he eternally proceedeth And God said let us make man in our Image after our likeness Holy Holy Holy Gen. 1.26 Isa 6.3 is the Lord of Hosts Jesus went up straight way out of the water the Spirit of God descending like a Dove lighted upon him And lo a voyce from Heaven Mat. 3.16 17. saying This is my Beloved Son in Whom I am well pleased Jesus was transfigured Matth. 17.2 5. a bright Cloud overshadowed them and behold a voyce out of the Cloud c. Go Matth. 28.19 and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For he received from God the Father honour and glory 2 Pet. 1.17 when there came such a voyce to him from the excellent glory 1 John 5.7 There are three that bear Record in Heaven the Father the word and the Holy Ghost and these three are one De Christo THE second person in the glorious Trinity is God the Son Jesus Christ The Name Jesus signifieth a Saviour so he was called before at Nomen Jesu salutis ben ficium quod ab illo expectandum denotat and after his birth A Saviour considering his Potency able to save considering his Habit proclaimed by the Angel at his Conception he shall save or regard his Act hence call'd Jesus at his Circumsion Or look into his Passion where he was Victus Victor unloosing others himself being
This fire of the Spirit must be fetcht from heaven Lumen de lumine from the Father of lights who giveth his Spirit to them that ask it By water because of its clensing cooling 2. Ezek. 36.25 Joh. 3.5 refreshing and fructifying vertue and quality Indeed many are washed with the water of baptism that are not washed with this water Simon Magus of whom it is said Fonte quidem lotus sed non in pectore mundus Let us ever say with the woman of Samaria But with more sensibleness than she did Lord ever give us of this water then shall we be clean and fit for the holy Jerusalem He is said to proceed from the Father and the Son Joh. 15.26 to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formal and essential part of man So and much more it must be thought of the Spirit of God upon whom no composition falleth And this in effect is the Apostles Argument What man knoweth the things of a man 2 Cor. 2.11 save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God That is none knoweth the things of God but the Spirit of God who is in him and of his own Essence and Nature That was a sweet promise I will pour out my Spirit upon all flesh Joel 2.28 The best thing upon the basest What can God do more for his people This is to give them all good things in one so many are the benefits we receive by the Spirit Eph. 5.9 Delicata res est Spiritus Dei therefore we must observe and obey his motions We should lay our selves as instruments open to the Spirits touch submitting to his discipline as Paul did who said I live yet not I but Christ liveth in me Gal. 2.20 and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Which requires a great deal of self-denial Serpents they say can do no hurt in water no more can that old Serpent where the holy Spirit dwells This is the Instructer which teacheth us the Spirit of life which quickens us the Advocate which speaks in us the Comforter which relieves us and the everlasting Fountain and Spirit of truth from whom all truth and celestial riches do flow unto us Your Father which is in heaven Mat. 7.11 Luke 11.13 Eph. 4 â—â— will give good things to them that ask him Your heavenly Father will give the Holy Spirit to them that ask him Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption De Sacrâ Scripturâ I Will not stand to search how ancient Writing is Exod. 24. wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the Law in two Tables But because we find that Moses wrote all the Word of the Lord and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the Old World However we see the care that God hath taken for the publishing of his Will to the Church which he hath done both sufficiently that we need no more knowledge for eternal life than what is contained in Scripture and so clearly that the Word giveth understanding to the simple Scripture is twofold 1. Inward called Scriptura Cordis 2. Outward called Scriptura Testimonij The inward Scripture of the heart is that which the Spirit of God immediately writeth in the fleshly tables of the hearts of all the Sons of God and by this all that are to be saved are taught of God Jer. 31.33 Hebr. 8.10 2 Cor. 3.3 The outward Scripture of the Testimony is that which was inspired by the Holy Ghost and committed to writing by the Prophets Apostles and Evangelists to preserve and transmit sound and saving doctrine by their pens to all Posterity Of this latter Moses was the first writer in the world as may be proved by the Evangelist Luke 24.27 Hence we conclude that our Religion grounded in these writings is the old Religion even as old as the day of mans creation and fall whereas all other Religions are but of yesterday nay the gods themselves worshipped by Heathens and Turks were long after the time of Abraham There is no Question more worthy satisfaction in Divinity Appâ—llatur ab Arminio Instrumentum Religio tis than that which enquireth into the Authority of Scripture 1. For all Religion depends upon it and wavering in this principle openeth a wide door to beastly Epicurism Devilish Atheism and all contempt of Religion and Justice 2. If the heart be not perswaded that the Scriptures be of God it will easily reject hearing reading practise and all the means of salvation 3. The doubting of this cutteth off all faith Rom. 14.23 and the comfort and strength of faith for a man must first believe Gods Word to be true Titubabit sides si Scripturarum vacillat authoritas Aug. before he can believe it to be true to him and what comfort in temptation without the Sword of the Spirit or what peace in terrour of Conscience without the Word which is the Well of salvation 4. The doubting of this cuts off all self-denial mortification and sound repentance for who will abandon his carnal delights and pleasures and undertake the strict course of godliness that doth doubt whether the Scriptures be the Word of God or not But it is clear that the Scriptures are the Word of God 1. The Lord professeth them to be his own words Isa 55.11 Mic. 2.7.2 The Prophets begin with the Word of the Lord and the Apostles 1 Cor. 11.23.3 The matter of the Scriptures they treat of the great works of the eternal God as Creation Providence justice and mercy both temporal and eternal c. Speaking of great mysteries above the reach of humane wisdom yea of things contrary to natural wisdom Searching the heart and discovering the thoughts Hebr. 4.12 And containing most ample and large promises of a blessed and eternal happiness by faith in the Messiah Amongst us Stephen Langton Arch-bishop of Canterbury first divided the Bible into Chapters in such sort as we now account them Robert Stephens into Verses Goodw. Catal. pag. 109. But not much commended by Scultetus who saith Imperitissimè plerunque dissecans which Covenant none could make or can make good but only God himself blessed for ever 4. Concerning the Instruments and pen-men of Scripture Their extraordinary calling infallible assistance 1 Pet. 1.11 unblameable conversation 2 Pet. 2.21 sincerity and uprightness in writing sparing neither others nor themselves their stile together with their joint-consent
Day As Night is the time of the Suns absence from our Hemisphere so Day is the time of the Suns presence therein They both contain one whole revolution of the Suns motion to the same point of the Meridian in the twenty four hours Day is Natural Artificial The former consisteth of twenty four houres which is measured most usually Exod. 12.29 with Numb 3.13 from the Sun-rising to the Sun-rising or from the Sun-setting to the Sun-setting The latter is from Morning till Night which is the time of light measured out to twelve houres which were not more nor fewer but longer or shorter according to the different proportion of the Days in Summer and Winter which is measured from the Sun-rising to the Sun-setting Joh. 11.9 Mat. 20. Which division was in use both with the Jews and Romans The Romans divided their Day into six parts viz. Godw. Antiq. 1. Diluculum The break of day 2. Mane The full morning 3. Ad meridiem The forenoon 4. Meridies quasi medidies Mid-day or quasi merus dies perfect day Noon 5. Demeridie Afternoon 6. Solis occasus Sun-set Day hath its name in Hebrew from the noise and hurry that is therein In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tâ—me because it is appointed for tame creatures Or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine Dies à Deo Zanch. as a divine thing vel à Dio id est Coelo Sole vel à dividendo quod disjungat lucem à tenebris Evening separates by darkness Morning by light So the one disjoyns day from night the other night from day In this vicissitude of Light and Darkness much of Gods wisdom and goodness is to be seen And we ought not to turn the day into night nor night into day without some very special and urgent occasion And God called the light Day Day unto day uttereth speech Gen. 1.5 Psal 19.2 Ps 119.164 and night unto night sheweth knowledge Seven times a day do I praise thee because of thy righteous judgments Of the Visible Heavens HEaven is a building of three stories Triplex est coelum cërium sidercum ac aliud his superius invisibile divinum Dam. 1.2 de Orthodox fide The first is the Air and the Clouds up to the Moon The second reacheth all the Planets and Stars The third is called the Heaven of Heavens the place of Gods most glorious residence who filleth Heaven and Earth The Apostle reduceth them to Visible Invisible Col. 1.16 The Visible Heavens are two Starry Airy The Starry Heaven is that vast expanse region where the Stars have their motion Here are the Sun and the Moon those great lights the infinite number of Stars of unconceivable magnitude and motion which we see and we see not This according to the doctrine of Astronomers is distinguished into several Orbs and Spheres in seven of which seven special Stars are said to move and all the rest to be fixed in the eighth The Apostle Jude seems to give a hint of those Planetical Orbs Jud. v. 13. where he justly reproacheth unsetled spirits by the name of wandring stars or planets to whom is reserved the blackness of darkness for ever Of this speaks Moses calling it The firmament of the heaven Gen. 1.17 Josh 10.13 Psal 8.3 And in Joshua's time the Sun stood still in the midst of heaven And David When I consider thy heavens the work of thy fingers the moon and the stars whiâ—â— thou hast ordained And again Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work The Airy heaven is the Air with all her regions reaching up to the Moon herein are Winds Clouds Meteors c. This is called by Job Job 26.7 Super mane quod juxta communâ—tà opinionem intelligi debet Vulgo enim totum spatium à terra â—sque ad coelum vacaun pâ—tatur quum plenum aëre sit Gen. 8.2 Gen. 19.24 Psal 8.8 Mat. 6.26 the empty place He stretcheth out the north over the empty place Not that the Air is indeed empty there is no vacuity no empty place in nature Nature will put it self into strange courses to avoid a vacuity Water will ascend to avoid vacuity and it will not descend to avoid vacuity But though the Air be not empty or void taking emptiness strictly and Philosophically for every place hath its filling yet as emptiness is taken largely and vulgarly so the Air may be called an empty place For as when we come into a room where there is no artificial furniture we say it is an empty room so the space between us and the Heavens in a vulgar sense is an empty plâ—ce Of this speaks Scripture when it sâ—th The windows of heaven the rain from heaven The Lord rained brimstone and fire out of heaven It is very probable from the upper region of the air where Meteors be So the birds of the air are called the fowls of heaven Of the Invisible Heavens The Invisible Heaven Eph. 4.10 is that place whither Christ ascended far above all aspectable Heavens Called the Third Heaven the seat of the blessed Saints of the elect Angels and happy souls which are dead in the Lord also Abrahams bosom Yet this is not the place of Gods Essence or infinite Substance 1 King 8.27 for so the Heaven of heavens is not able to contain him But the place of his presence and glory not to consine or limit his glory in but wherein he will make it appear most glorious as a Prince will have some room to shew his state and magnificence in This Heaven is not every where as the Lutherans and some others falsly assert 1. Because then it is no longer Gods seat but God himself For whatsoever is Omnipresent Jer. 23.24 must needs be God as himself proveth Do not I fill heaven and earth saith the Lord 2. The Scripture speaketh of it as a limited and confined place where Gods glory shineth more than in any other place where Christ promiseth the Thief to be with him in Paradise he denieth him to be in hell or earth Here 's a ground of comfort That such a place is made for our rest and habitation wherein to enjoy fully the blessed and glorious presence of God Let us contemn these houses of clay in comparison and desirously exchange this temporal for an eternal and blessed condition 1. Why should we prefer such base Cottages before so Princely a Court Why should we strive for Earth and lose the third Heaven Why should we grieve to leave a Prison for the Palace of God himself 2. Christ is there to be with whom is best of all Yea let us learn contentation with our present estate whatever it is and hear afflictions patiently We are now unknown in a strange countrey but we shall come home to our own inheritance
have those sins kept up that I prayed against But if we regard iniquity in our hearts the Lord will not hear us Our Saviour in the dayes of his flesh was full of prayers Isaac went into the field to pray David was incumbred with the mighty affaires of the kingdome yet he prayed thrice a day In the worthy commendation of the great Master of the Rhodes Turk Hist f. 580. one thing very considerable is that all the time he could spare from the necessary affaires of his weighty charge from assaults and the natural refreshing of his body he bestowed in prayer and serving of God he oftentimes spent the greatest part of the night in the Church alone praying his head-piece gorget and gantlets lying by him So that it was often said that his devout prayers and carefulnesse would make the City invincible Constantine was stamped in his coine praying he would especially be marked for that Two main motives to prayer are 1. Our necessities are many for soul and body we are as houses that stand in need of continual reparations 2. Our enemies are many within and without And there is no strength in us against this great multitude unless God stand by us and for us I give my self unto prayer Hebr. I am prayer that is a man of prayer Psal 109.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes The Psalmes are the Souls Anatomy the Laws Epitomy the Gospels Index In a word the Register Enchiridion and Summary of the whole Bible Vain songs are Songs sung to the world lascivious Ballads are Songs sung to the flesh Satirical libels are Songs sung to the Devil Only Psalms and Hymns and spiritual Songs making melody in the heart are Songs sung to the Lord. Spiritual silence is a sweeter note than a loud if lewd Sonnet If we will needs rejoyce let us rejoyce in the Lord if we sing saith David let us sing to the Lord. And truly none have such matter of rejoycing as the Saints whose joy is so exceeding great that they are neither able reticere nor recitare neither to conceal nor yet sufficiently to expresse it For howsoever there be some pleadings in the Court of conscience every day yet the godly make it Hilary terme all the year Papists forbid people to sing Psalmes and permit onely Quiristers to sing lest the musick should be marred but the Apostle biddeth every Saint to sing Minde Saint Austin Quantum flevi in hymnis canticis suavè sonantis Ecclesiae tuae voces ille influebant auribus meis eliquobatur veritas tua in cor mâ—um ex eâ aestuabat iâ—dè affectus pietatis currebant lachrymae Confes 9. c. â— benè mihi erat cum eis Singing of Davids Psalmes under the Gospel is an Ordinance of Christ For 1. The Apostle takes away Philosophical inventions and Jewish traditions and leaves that injoyned as a standing ordinance Colos 3. 2. The Apostle reckons it among durable duties as prayer redeeming the time c. Spiritual Songs they are called both because they are indited by the Spirit and because they spiritualize us in the use of them Is any merry let him sing Psalmes James 5.13 Seal A Seal is for two ends viz. Safety and Secresie The Jews use to write on the back of their sealed Packets Nun Châ—tâ— Shin that is Niddui Cherem and Shammatha all sorts of excommunication to him that shall offer to break up sealed businesses Sealing is used in three cases to keep things 1. Secret that they may not be seen 2. Distinct that they may not be confused 3. Safe that they may be forth-coming There is a sealing of Signation and Obsignation To ratifie civility 〈…〉 as Hest 8.8 And spiritually as 2 Cor. 1.22 alibi Sacrament This word in so many letters and syllables is not indeed in the Scripture no more than the word Trinity Catholick c. but being now generally received it is not to be rejected seeing the Doctrine contained under it agreeth with the Scripture and nothing thereby is added thereunto The fathers of the Greek Church called these holy Rites mysteries because the substance of them was onely known to the members of the Church and hidden from others so the ancient Teachers of the Latine Church called them Sacraments because of the affinity and nearness between them and a Sacrament A Sacrament properly is that solemn oath in war Cicero de offic l. 1. Gerrh Lac. Commun by which souldiers bound themselves to their chief Captain for such was the discipline the old Romans in their wars And Sacraments metaphorically are the Churches band binding them to God so that when we are partakers of these holy signes which God hath appointed in his Church Est Sacramentum Sacrum visibile signum invisibilis gratiae Dei ad eam in nobis obsignandâ—m à Deo institutum we do bind our selves to him we do openly professe his true Religion we vow to fight under his banner against our enemies so that they are testimonies and tokens of the Covenant between God and us that he is our God and we bind our selves to be his people to serve him and no other God And thus we may consider a Sacrament as a visibe signe and seal ordained of God whereby Christ and all his saving graces by certaine outward Rites are signified exhibited and sealed up unto us Indeed a signe and seal differ one from another as the generall from the the especial for every seal is a signe but every signe is not a seal A seal certifieth assureth and confirmeth a thing a signe onely sheweth it but a Sacrament doth both It is a signe to signifie and represent a seal to ratifie and assure Aug. de Doct. Christ l. 2. c. 1. an instrument to confer and convey Christ with all his benefits to them that truly believe in him A pledge unto us of Gods promises a visible word and as a notable glass wherein we may behold assured testimonies of Gods eternal favour and of the abundant riches of his grace which he bestoweth upon us The word of God may fitly be resembled to writings or evidences and the Sacraments to seals which the Lord alone putteth unto his own letters Now God addeth them to the Word not that the Word was not sufficient without them but for an help to our weaknesse that we might have lively pawnes before our eyes of those things which we hear with our ears And these he hath ordained to be seals of the Covenant of grace which although not needfull on Gods part who is alwayes better than his word yet are very requisite to succour us who are prone to doubting The Lord therefore hath added them to give us greater assurance even as a Seale to a writing makes it more authentical So that Sacraments are as a visible Sermon preaching unto us most lively the promises of God that as the word we hear doth edifie and instruct the mind by the
Paraclete Cursed Mahomet called the dead fits of his falling-sicknesse his extasie and ravishment at the appearance of the Angel Gabriel and his Dove inured to fetch food out of his ear is pretended no lesse than the Holy Ghost sent whisperingly to intimate what he should enact for the people Heathenish Politicians had like pretences to win credit to their lawes Numa Pompilius receives his from the goddesse Aegeria Lycurgus his from Apollo And how many have we now adayes our Modern Enthusiasts that dream their Midianitish dreames and then tell it for Gospel to their neighbours as wise as themselves leading men into the lyons mouth that roaring lyon under pretence of a Revelation as that old Impostour did the young Prophet 1 King 13. This we may be sure of that many illusions have come in the likenesse of visions and absurd fancies under pretence of raptures and what some have called the spirit of Prophecy hath been the spirit of lying and contemplation hath been nothing but Melancholy and unnatural lengths and stilnesse of prayer hath been a meer dream and hypochondriacal devotion and hath ended in pride or despair or some sottish and dangerous temptation Much like unto Heron the Monk of whom it is reported that having lived a retired and mortified life together for many years at last the Devil taking advantage of the weakness of his Melancholy and unsetled spirit gave him a transportantion and an extasie in which he fancied himself to have attained so great perfection that Angels would be his security so dear he was to God though he threw himself into the bottome of a well he obeyed his fancy and temptation did so bruised himself to death and died possessed with a perswasion of the verity of that extasie and transportation It is more healthful and nutritive to dig the earth and eat of her fruits than to stare upon the greatest glories of the Heavens and live upon the beams of the sun So though all violencies and extravagancies of a religious fancy are not illusions yet they are all unnatural little secure little reasonable little consisting with humility and so unsatisfying to the soul that they often distract the faculties seldom advantage piety and are full of danger in their greatest lustre Be not soon shaken in mind 2 Thes 2.2 neither by spirit Apparition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appear or seem It is that which either a man seeth or vainly imagineth that he seeth If any say how hath a spirit a form or an image or how can that be seen Answ It is not a Spirit abstracted or naked in it self but a Spirit joyned with a form and a shape that is seen So Angels or Spirits did usually appear to the Ancients taking a body or some form upon them and those Apparitions when a body was assumed were called spirits When therefore it is said that the Disciples beholding Jesus after his resurrection standing in the midst of them they were terrified and affrighted supposing that they had seen a spirit Luk. 24.36 37. Know the Apostles were not so absurd as to beleeve a spirit in it self a spirit abstracted could be seen but they called it a spirit because they thought it onely the representation of Christs body and not the true body So a spirit may assume some outward shape in which it is clothed to the eye Some observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec vox significat sic aliquid praeteâ—irae ut â—tiam mutetur Schind that the motions of spirits clothed with bodies in their Apparitions is not like the motion of men who move lifting up their feet one after another but it is a passing as a ship moveth with a gale of wind rather a gliding than a going Job 4.15 Among the Heathen this was made the chief difference to distinguish a Numen or spirit coming in any shape from a natural body The steddinesse of their eyes was one Pedes vestis desluxit ad imos Et vera incesses patuit Dea. Virg. l. 1. Aen. the not transposing their feet was another and a cleerer evidence So saith Heliodor Numina venientia ad nos in homines se transformant Ex oculis autem notari possunt cum continuo obtuitu intueantur palbebras nunquam concludant Et magis ex incessus qui non ex dimotione pedum neque ex transpositione existit Sed quodam impetu â—â—rio vi expedita findentium magis auras quam transeuntium Quamobrem statuas quoque Deorum Egyptii ponunt conjungentes illis pedes quasi unientes In Aethiopicis l. 3. A spirit passed before my face Joâ—â— 12.13 14 15 16. Witch Witchcraft in general signifyes all curious arts wrought by the operation of the Devil The ground is a league or compact with him Either 1. Open when men invocate the Devil in expresse words or otherwise make any manifest covenant with him Or 2. Secret when men use means which they know have no force but by the operation of the Devil Of Witchcraft there are three kinds 1. Superstitious Divination of which before 2. Jugling to work feats beyond the order of nature as did the Magicians of Egypt 3. Charming or inchanting which is by the pronouncing of words to procure speedy hurt or speedy help A Witch is one that wittingly and willingly useth the assistance of the Devil himself for the revealing of secrets working of some mischief or effecting of some strange cure There are indeed other superstitious persons who use charming and by it do many cures perswading themselves that the words which they use have force in them or that God hath given them to do strange things Such in a natural honesty may detest all known society with the Devil and in that respect are not the Witches which the Scripture adjudgeth to death yet are they at the next door to them and are to be admonished to relinquish their superstitious practices Because 1. The efficacy of things that comes by any other means than the ordinance of God which efficacy was either put into the thing in the Creation or since by some new institution in the Word is by Satanical operation 2. Charms Inchantments and Spells have no force unless we believe they can do us good which faith is false and the service of the Devil for we must believe hope do nothing without or against the Word of God To discover a Witch is very hard for they do their feats in close manner not only by soul and open cursing but also by fair speaking and by praising of things Nevertheless there are five special things for discovery Viz. 1. Free confession of the accused and suspected 2. Confestion of the associates with the suspected 3. Invocation of the Devil for that is to renounce Baptism 4. Evidence of entertaining a Familiar spirit 5. Evidence of any action or actions that necessarily presuppose a league made with the Devil There are besides these other signs
of them but to offer up an Expiatory sacrifice for the wrong God received and a sufficient price for the impetration of our sins remission To this end another Priesthood as was necessary was ordained in mercy by the effectual execution whereof sin committed should be expiated and an access made for transgressors unto the Throne of grace And this is the Priesthood only of Jesus Christ the Righteous who knew no sin and in whose mouth was found no guile Being holy harmless undefiled and separate from sinners Before this high Calling should be actually executed by Christ in person it was the will of our Heavenly Father 1. That men should be apprehensive of the want thereof by the conviction of conscience of the multitude of sins and gravance of them 2. That the minds of men should be throughly toucht with a longing for it are it came to the real performance yet so as that in the interposing time their hopes might be supported against despair that might spring out of the remorse of conscience for their sins which would not be taken away but by that High-Priest which taketh away the sins of the world Hereupon a Typical Priesthood was instituted for a time till the fulness of time called the time of reformation Heb. 9.10 determin'd by the most prudent Dispenser of times and seasons should come Men of infirmities and subject unto sin were then by the Law of a carnal precept appointed to offer up for the sons of men innocent beasts in whose death by the effusion of their blood wherein consisted their life they did contemplate their own merit These creatures did not any thing worthy death as was rightly conceived neither could these Sacrifices cleanse the Sacrificers from sin to perfection as pertaining to the conscience This was understood wherefore then they could not but conclude that being they did offer such they did but give to God under their hands and seals an acknowledgment of their errors and a confession of a due debt Yet seeing God was the Author of the institution of them and accepted them at their hands as sacrifices of a sweet smelling favour they conceived a lively hope of grace and pardon framing with themselves the like discourse to that of Samson's mother Judg. 13.23 If the Lord were pleased to kill us he would not receive a burnt-offering and a meat-offering at our hands Heb. 10.1 Bona gratia gloria These Figures then being but the shadows of good things to come not the very image of the things did bear up their hopes and in some measure establish their confidence in him by whom they expected good things to come This is the ground of the Apostles reasoning Heb. 9.13 If the blood of bulls and goats sanctifieth to the purifying of the flesh there 's the shadow how much more see the substance shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Here then I am to intreat of my Saviour's Priesthood whereby eternal Redemption is obtained that they who are called may receive the promise of eternal inheritance A Subject challenging most reverent devotion and care Now that I may not rove from the Apostle's intended scope Three things should be handled 1. Of him as he is a Priest befitting us Such an High-Priest became us 2. Of his personal qualities related in the concrete Who is holy harmless undefiled separate from sinners 3. Of his dignity to which he is advanced Made higher than the heavens How deep are all men in the guilt of sin all men enlightned with the knowledge of the truth easily perceive who when brought to the acknowledgment of this cannot be so ignorant as not to know the depth of their misery The depth of their misery without the successful Mediation of the Son of God is their abiding under the wrath of God which cometh upon the children of disobedience For the removal whereof the Supreme Moderator that dwelleth in the Heavens ruling all things hath anointed his Son High-Priest to deal in things concerning men To whom as he gave the nations for his inheritance Psal 2. Psal 110. and the uttermost parts of the earth for his possession so hath he confirmed him to be an High-Priest for ever after the order of Melchisedec From whom by an heavenly decree he expected the full discharge of the Priestly function imposed upon him Sacerdos q. Sacer dux the intent and purpose whereof was to bring men to God And this being the act of Mercy according to the good pleasure of his will willing to pass by offences his Justice whose rigor is inflexible ever loving righteousness and haring iniquity steps in to claim satisfaction This must have been given for the sins of the sons of men before they could have vouchsafed them any perfect hope of a gracious reconcilement To join therefore Mercy and Justice together whereby to end the difference the Divine Wisdom concluded That the punishment due to sin should be converted into an Expiatory sacrifice and this should appease and quiet the one and make an easie way and entrance for the other At quarendum Sacrificium But such a one was to be sought for and such a one too as might be Sacerdes Sacrificium both Priest and Sacrifice Here was a work fit only for the scrutiny of the Sacred Trinity infinitely surpassing the imagination of Man though never so vast All the Creatures could neither afford the one nor the other An Angel could not be Priest Man must to plead the cause of men with God Neither could the Sacrifice for man be an Angel because it was not meet that the death of an Angel should be the expiation of a crime perpetrated by man Nay further might it be so we should I believe be hardly induced to believe that an Angelical oblation offered by that Spiritual nature would profit us The nature that offended ought in all equity to purge away the offence and to suffer for it Among Men therefore must the search be made but there was little hope to find out one that could that would sufficiently effectually undergo so great a task All were sinners terrified with the horrid guilt of their accusing consciences and held captive in the chains of sin under the tyranny of the Prince of darkness None of these durst approach to present an offering unto God who is pure Light neither were any of them able were any willing to sustain or endure the severe countenance of an angry God before whom he was to appear Yet a Man must have done the deed if ever the deed were done Hereupon it was agreed upon that the Son of God God over all blessed for ever should be made the Son of man to be made the Saviour of man the worlds Creator should become one of the creatures of the world to redeem the rest fram'd after the similitude of sinful
cap. 44. nulla sanitas indefessa nihilancommodi omnia ad voluntatem there is no infirmity there is health without weariness there is no discommodity there all things fall out to our own hearts desire This is that to which our Saviour doth invite us Come unto me Mat. 11. all ye that labour and are heavy laden and I will give you rest Thirdly hereby he hath strongly ratified the merits of his life and death in that he there by them never ceaseth interceding for the faithful never faileth in applying of them to the faithful Tot habet linguas pro nobis lequentet quot vulnera prâ— nobiâ— accepit Fr. Joh. de Combis l. 4. â—sp 24. he hath also so many tongues speaking in our behalf as he received wounds for our sakes He is never from the sight of God but always in action before him pleading for us by the mystery of his holy incarnation by his holy nativity and circumcision by his baptisme fasting and temptation by his agony and bloody sweet by his crosse and Passion by his precious death and buriall by his glorious resurrection and ascension So that as Johannes de Combis a Friar Minorite doth observe Ibi nulla potest esse repulsa ubi tot concurrunt amoris in signia there can be no denyal given where so many tokens and pledges of true love are met together Wherefore considering our misery was extream great and universal our enemies exceeding strong and maliciously bent and that the blessings we desire were above our reach in the highest heavens Questionlesse such an High-Priest became us Of all debasements that of our Saviours was the lowest of all advancements that of him the highest He bowed the heavens and came down to the earth where he was a worm he left the earth and became higher than the heavens he descended into hell the lowest of all places and now sitteth on the right hand of God the highest of promotions We have such an High-Priest who is set on the right hand of the throne of the Majesty in the heavens 'T is St. Ambrose assertion that this sitting on Gods right hand Heb. 8.1 intimates no other thing nisi honoris aqualitatem than an equality of honour of authority that he hath an equal stroke with the Father in the government and administration of all things God himself gave him this place in heavenly places far above all Principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Eph. 1.20 21. Quantum inter flellas luna minores Cap. 1.3 4. When he had by himself saith the Apostle to the Hebrews purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels as he hath by inheritance obtained a more excellént name than they Those heavenly spirits are subject unto him who at his incarnanion was made a little lower than they so in his glorification he is made far higher even in that nature wherein he was made low So that now being Crowned with glory and honour all things are put under his feet all rule is put into his hand This is the reason why all the Angels of God worship him and why we ought in the service of our spirit and subjection of our consciences devoutly adore him adore him who is God adore him who is man which adoration in the judgment of acute Zanchius is not to be directed simply to the humane nature considered in itself aâ— essential unto it Zanch. l. 2. de tribus Elohim c. 1. pag. 38. but as it is personally united to the God-head through which union together with the God-head of the Son it is adored and worshipped with Divine honour Saith that famous English Divine if any misconceiving this doctrine Mr. Perkins shall charge us with an Idolatrous worshipping of the creature I say with Athanasius in his Epistle to Adelphius cited by Matthias to this same purpose Athanas they shall know at length Nos qui deminum in carne adoramus nen creaturam adorare sed createrem corpere creato indutum that we who do worship the Lord in the flesh worship â—ot the creature but the Creatour clad with a created body That honour then and homage which we give him in the humblest manner tendit in infinitum looks unto him that is infinite as the proper object that bounds our divine service to whom 't is due in the highest respect being higher than the heavens For the greater glory of our Saviours man-hood some from these words do attribute unto it an Vbiquity a being in every place at one and the same time and not in heaven onely as if in his glorification there were a transfusion of the proprieties of the God-head into the humanity How far this is from truth may be easily judged Sceundum esse naturale Christus non est ubique secundum esse Personale Christus est ubique Pract. of Piet. P. 15. 1. By this that Omnipresence is a proper attribute of the divinity no way at all communicable to corporeal substances which as they are limited with terms of essence by their definition so of place by circumscription for although our Saviours body be highly promoted and come to the height of so much perfection as it is capable of yet hath it not lost the nature of a body he is still as God so man whom as man according to St. Peters doctrine must the heavens contain untill the times of restitution of all things Act. 3.21 2. By this that hereupon doth follow an abolishment of all inferiority and an equality establisht between the creature and Creatour as if either there were an erection of another Deity or as if the essence of the humanity were converted by an unheard of Transubstantiation exceeding that of the Papists in their Mass into the essence of the Deity so that now they remain no more distinct matures in him but one and the self-same and Christ is supposed to be no longer man but altogether God for where there are the properties of any thing there of necessity must the essence be supposed to be they are inseperable Wherefore seeing the grosse nay blasphemous absurdities of this erroneous position grounded upon the misinterpretation of this and the like texts we may not conceive because Christ is made higher than the heavens than the Angels themselves in glory according to the humane nature that presently that nature must be Deified and fill all places at once as if the glory of Christ as man did not exceed that of Angels unless as man he did partake of the ubiquitie of the God-head But to let this go as no ways affected with unnecessary wrangling whereby to disquiet mens Christian thoughts my intention is to endeavour the elevation of our affections to the seeking of those things which are above and above all of Christ who as
the hearts of all that should read those stories Thou shalt worship the Lord thy God and him onely shalt thou serve Now if any Anabaptistical Humorist who hath a company of Phanatique toyes whiffling about his understanding should censure me for inforcing Bowing and Kneeling I have no more to say to him than this Being that God is the Creator and Redeemer of soul and body that therefore as well with the body as the soul we are to worship him by kneeling bowing and that especially when the act of our Redemption is presented unto us by visible signs as it is in the Lords Supper I conclude this with the Apostle 1 Tim. 1.17 Now unto the King eternal immortal invisible and onely wise God be honour and glory for ever and ever Amen I follow still the Angels strain and pitch my thoughts on the second part the words are these And on earth peace From the time of Mans capital apostasie effected by the cunning project of the subtile Serpent all the creatures of God were at odds with Man affected with reciprocal enmity The fiery Dragon had set the world on fire Combustion and Confusion the two extremities of distempered Passion came on after Hence by reason of the perpetual opposition of the creatures Iniquity did abound and the love of many waxed cold The burden of these disturbances was so ponderous that all things did groan under it So many blustering storms did succeed one upon the neck of another as that the world seemed to despair of peace Mans wicked disobedience was taken so ill at Gods hands as well he might as that he was incensed against him and his posterity and for their sake cursed the earth Here then we find Man in hostility with God with himself with his brethren with all Gods creatures both in heaven and in earth So that he is excluded felicity whereof he was before possessed inviron'd with that deplorable misery which he then could not and we now cannot without Christ Jesus avoid His rebellion against God caused the creatures to rebell against him He neglecting his Creator is both by the Creator and creature neglected His falling from the Lord made the Lord and the servants fall out with him Because the sons of Adam had such aspiring minds as to seek after that which is proper unto God Peace is therefore departed from the sons of Adam Now there was no peace within none without until the Prince of peace Jesus Christ by grace put a period to the mutinous disposition of ill-affected humors until he had so salved the matter betwixt God and us as that all things might work together for the good of us that are the elect of God Wherefore as the Dove after the â—sswaging of the waters of the Deluge brought an Olive branch into the Ark of Noah so Christ as innocent as a Dove came unto the world and brought Peace and Reconciliation with him into the Ark of God which is his Church floating in a restless Ocean of intestine troubles Who was no sooner come but the Heavenly Courtiers invite us men on earth to give glory unto God in Heaven because that the God of Heaven did by his own Son send peace on earth to men For when he came he brought peace to us when he departed Zanch. he left his peace with us Qui pacem dicit dicit uno verbo omnia bona saith Zanchius Who names but peace comprehends in one word all that 's good And indeed all that 's good did in and through Christ descend to us from the Infinite Good out of the inexhaustible treasures of whose uncomprehended fulness we have all received Since then O my God that my soul and discursive faculty must now be fixt upon all that 's good refine I beseâ—ch thee my diviner thoughts and let not all that 's good be in any wise tainted by any unhallowed imperfections of mine Assist with thy Divine power in setting out this Olive-branch of Peace fetcht from Heaven that may in time spring up unto eternal life Our Saviour the Everlasting Son of the Father and blessed Peace-maker of Heaven and Earth wrought for believing men such as shall receive him by faith for whose sake he came into the world a foursold inviolable Peace Viz. 1. Peace with our God 2. Peace with our selves 3. Peace with one another 4. Peace with all the creatures First he wrought our peace with God What befell Adam for his insolent behaviour and disobedience against the Author of his life no son of Adam that hath but the least sense of misery can be ignorant of Upon the apprehension of the transgression he found himself and we since our selves miserably plung'd in a depth of inselicity for by the offence of that one man that first man all became enemies to God and God an enemy to all Thus God and man stood off at a distance never to come together but by a mediation Whereupon the God of mercy that delights not in the death of a sinner unwilling to see so noble a creature perish everlastingly provides and sends a Mediator that Son of his who was in his own bosom to reconcile us unto himself to bring us unto the bosom of his Father ratisying such a league as may if it were possible outlast Eternity Hence it was he took our flesh upon him whereby being God and Man he might bring man to God Oh the hardness of my stony heart saith Bernard in a heavenly extasie Bern. Vtinam Domine sicut Verbum caro factum est ita cor meum carnem fiat I would to God my God and Lord that as the Word was made flesh so were my heart hereby to be seelingly apprehensive of thine infinite mercy in granting pardon to my sin and peace unto my soul through the Lord Jesus It is the Apostles speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Christ is our Peace Eph. 2.14 our Peace in the very abstract By him our eternal quiet is procured Gods consuming wrath appeâ—sed and by his light are our feet guided into the way of peace A Jesuite spake it and to speak truth 't is Gods received truth Ex inimicis amicos ex servis filios ex filiis irae haredes regni fecit nos per Christum Deus God the God of peace hath made us through Christ that of being his enemies his friends of being his servants his sons of being sons of wrath heirs of a Kingdom not subject to mortality Buâ—lest an headstrong credulity arising out of a flattering misconceit should draw some into a precipitate presumption of concluding themselves to be reconciled to God and restored to favour though they persist in sin and infidelity Learn this Orthodox truth grounded on that of the Apostle That they only who are justified by faith and sanctified by his Spirit have peace with God Rom. 5.1 through our Lord Jesus Christ Happy is that soul alone that hath faith it hath Christ Happy
are reconciled to God St. Chrys on those words in Colos Chrysost in Cap. 1. Epist ad Cosos it pleased the Father by him that is by Christ to reconcile all things unto himself whether they be things in earth or things in heaven understandeth by things in heaven the holy Angels of God who saith he became enemies to all men by reason of their universal rebellion against the Lord their God But now beare good will to us after we are reconciled to God by Christ and are of the houshold of faith Hereupon it is as our Saviour saith that the Angels in heaven rejoyce at the conversion of a sinner unto God Heb. 1 14. and the Apostle writing to the Hebrews saith they are all ministring spirits sent forth to minister for them who shall be heires of salvation They guard such as their proper charge saith devout Perkins that be in Gods favour and carry them as a nurse doth a child in her armes that they dash not their foot against a stone Perkins on Revel 1. Psal 91.11 Wherefore some Christian Philosophers out of Act. 12.15 where speech being made of St. Peter it is said it is not he it is his Angel collect that every elect man of God hath his good Angel to protect him to guide him in all his wayes and upon occasion when it seemes good to God many as Elijah had Thus we are at peace with good Angels as for the bad we must have no peace with them Origen onâ— Rom. 5. for then we shall have no peace with God Origen on the 5. of the Romanes tells us that Ipse supra omnes cateros pacem habet apuà Deum qui impugnatur à diabolo c. he above all others hath peace with God who is ever combating with Satan Warre against Satan procures peace with God Wherefore being he will do us no good the Lord so works as that he shall do us no hurt As for the other creatures all of them are in league with a good man their lesive facultie is restrained by the supreme power from doing violence to the Lords redeemed whereas the wicked are still exposed to the danger of their power The starres in their courses fought for Israel against Sisera Judg. 5.20 The fire did not hurt the three children in the fierie surnace The hungry lyon preyed not upon Daniel in the den Isa 11.6 8 9. lying at the mercy of that ravenous beast A little child saith the Prophet Isaiah shall lead the young lyon the sucking child shall play on the hole of the Aspe and the weaned child shall put his hand on the Cocokatrices den neither these nor any of the rest shall hurt or destroy in his holy mountaine in his holy Church It was a most comfortable promise which God made to Judah and Israel and in them to his peculiar people that he would make a covenant for them with all creatures Hos 2.18 the beasts of the field the fowles of the aire the creeping things of the ground heaven earth corn oyle and all Yea the child of God shall tread upon the lyon and the serpent and they shall not hurt him Thou shalt be in league saith Eliphaz the Temanite to Job with the stones of the field Psal 91.13 Job 5.23 and the beasts of the field shall be at peace with thee Thus Gods Children in Christ Jesus shall receive no detriment by any thing that God made but by his blessed providence they shall find assistance and comfort from all his creatures Now the God of peace that sent his Son with the Gospel of peace and his messengers with the glad tidings of good things grant that we may live in peace and depart in peace according to his word to leade an everlasting Sabboth of rest in the highest heavens Great mens births are commonly celebrated with the joyful acclamation of their dependants every one being in a readiness to noise abroad the newes that includes happinesse whereby others might be partakers of their joys and excited to do the like in imitation Thus the glorious and blessed Angels the inhabitants of heaven and the immediate attendants of the most high do the birth of the Son of God the King of Kings like wel-bred Courtiers in significant terms divulge the birth of so great a Prince and melodiously express what good what great benefits come by the birth of so good so great a person Which ought to be a forcible incentive unto us after their example to render due honour unto God and â—o worship that day-star which from on high hath visited us with everlasting comforts All the holy Angels of God are obliged to praise him but we much more he restored not them to any felicity for they lost none we lost the primitive goodness of our unblemished creation and yet restored he us He redeemed not them they needed it not nor the wicked Angels that needed it but wrought our redemption when we were enemies worthy condemnation O then let us praise the Lord for his peace and merce for both endure for ever What the Angels sung will serve our turn Glory be to God on high c. The parts of our discourse are 1. The glory we owe to God 2. The peace God sent on earth 3. Gods good will towards men Concerning the two first I have no more to say than what I have already but proceed unto that last and maine point whereupon depend all our future hopes of eternal blisse which is Gods good will and mercy I confesse that the very name of peace is a sweet word and sweeter the work but sweetest that of mercy which is the cause of it Being then that mercy must be the subject of my present meditations first I betake my self to thee O God of mercy and eternal Spirit of truth humbly beseeching thee to enable me by thy gracious illumination and to rectifie the retired cogitations of my soule that whilest I display thy mercy thy goodness thy salvation and when all is done there may be in mens hearts a deep impression of true joy and a perfect sense may be obtained of thy loving kindness and good-will toward them To behold God sitting in his throne of justice is to a sinner most full of dismal horrour but to view him seated in his throne of mercy is to a distressed soule most full of heavenly consolation If there be any that obstinately forget God and carelesly cast behind their backs his sacred ordinances let them expect to be torn in picees of him and none to deliver them let them look to be consumed of that God whose Jealousie burns like fire If there be any that are heartily submissive and sincerely penitent in the sight of our all-seeing God for their enormities let them joy up in abundance for in him there is mercy and plenty of redemption although all of us have highly offended him and multiplyed our transgressions above measure yet if we can
speaking unto Abraham he saith That in thy seed shall all the nations of the earth be blessed It was necessary necessitate praecepti by the necessity of precept Hitherto are referred the Types of Christ which were significant intimations of his succeeding passion As Abrahams offering up his son Isaac the brazen Serpent erected in the Wildernesse according to that John 3.14 As Moses lifted up the Serpent in the Wildernesse even so must the Son of man be lifted up The Paschal Lamb was a type hereof for Christ is called the Lamb of God John 1.29 that takes away the sins of the world Besides this the Prophets did precisely foretel the particulars of his suffering how his familiar friend should betray him Psal 41.9 What price he was sold at for thirty pieces of silver Zech. 11.12 What became of these thirty pieces ver 13. What time he should suffer Daniel How his Disciples forsooke him and Peter denied him Psal 38.11 Zech. 13.7 It was foretold that he should be falsely accused Psal 41. That the great ones of the world should plot his fall Psal 2. His silence is noted Isa 53. So are the spittles wherewith they defiled his face Isa 50. And the buffettings and smitings that he suffered at their hands Isa 53. The Reed in his hand the mockings and reproaches the Vinegar and Gall the parting of his rayment the piercing of his hands and feet and sides the staring upon him and wagging their heads his crucifying betwixt two thieves and his last parting with the very words he used then were precisely revealed by God to the Prophets and set down by them in Scripture Our Saviour himself saith Luk. 9.22 that the Son of man that is himself must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain Caiphas being high Priest prophesied as much John 11.50 That it is expedient for us that one man should die for the people and that the whole nation perish not And as the Poet speaks Vnum pro multis dabitur caput It was necessary necessitate indigentiae by the necessity of our want We stood in need of his sufferings without which we could not be saved for without the shedding of blood Hebr. 9.22 there is no remission It was the ordinance of God from eternity that by blood we should be redeemed and no otherwise Not that he could not redeem us otherwise but that he would not otherwise deeming this way the most convenient And therefore lastly It was necessary necessitate commoditatis by the necessity of commodiousness and conveniencie There was no better away to free us from sin to work our salvation to reconcile us to God than by the sufferings and death of the Son of God I doubt not but God in his infinite wisdom might have used another means for the saving of our souls besides this but lest we disparage Gods judgment we cannot say but this was the most convenient and best because it was the determination of his will before all time Which was the reason that Saint Cyprian aver'd this Non reconciliare Deo potuerit exules damnatos quaelibet oblatio nisi sanguinis hujus singulare sacrificium not every oblation could reconcile such unto God as are banished from the presence of God and worthy of condemnation but only the peculiar and only propitiatory sacrifice of the blood of Christ The necessity of this conveniencie consists in these respects beside freedome from sin and reconciliation to God 1. In that it serves for the manifestation of the love of God to us according to that Rom. 5.8 God commended his love toward us in that whiles we were yet sinners Christ died for us And herein is the love of Christ also commended greater love can no man shew than to lay down his life for his friends but Christ did his for his foes Now it was necessary for us to have assurance of the favor of God which is given us by the death of his Son 2. In that it serves for an example to us of obedience to the pleasure of our heavenly Father Of humility of constancie of righteousnesse and of other vertues and graces manifested in his Passion 1 Pet. 2.21 Christ suffered for us leaving us an example that ye should follow his steps 3. In that it served to procure for us with a great deale more conveniencie Hebr. 10.20 justifying grace and eternal glory by a new and living way which he hath consecrated for us through the vail that is to say his flesh 4. In that there is brought upon man a greater necessity of keeping himself free from sin being that he understands that he is redeemed with the precious blood of Jesus Christ 1 Cor. 6.20 The Apostle saith that ye are bought with a price therefore glorifle God in your body and in your spirit which are Gods The consideration of Christ's death should be a means to deteine us from transgressing the Divine Ordinances and to keep us within the compasse of his Law Passe the time of your sojurning hear in fear for as much as ye know that ye were not redeemed with corruptible things as silver and gold from year vain conversation but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1.17 18 19. 5. In that it serves for the greater dignity of man That as man was deceived seduced and overcome of Satan So Satan might be overcome by a man And as man deserved death so death might be overcome by a man the man Christ Jesus 1 Cor. 15.57 Thanks be to God saith the Apostle which giveth us the victory through our Lord Jesus Christ And thus much of the necessity of the sufferings of Christ of the necessity of Gods Decree of his Promise of precept of our want and of conveniencie Here is no coactive necessity whether he would or not to suffer for he saith I lay down my life for my sheep He did suffer willingly yet his sufferings were not so voluntary as that they became arbitrary in his choise that is he might choose to suffer or not to suffer for Amâ—s Si Christi passiones nullâ fuissent lege impositae nihil pertinerent ad satisfactionem Now listen to the effects that these sufferings of his wrought for us By them we are freed from sin For He loved us and washed us from our sins in his own blood Rev. 1.5 And the blood of Jesus Christ cleanseth us from all sin 1 John 1.7 And from the power of Satan We meritted to be delivered up unto Satan the justice of God did so require it The Devil himself endeavoured to stop from us the way to life but the death of Christ opened the way for us and did exceed that power that was given to Satan of God by the righteousnesse of Christ he was overthrown Now saith our Saviour shall the Prince of this world be cast out And
in every one that is called God And forasmuch as the Essence and the Persons are inseparable whatsoever is properly called God is a Person What Motion what Quality what Inspiration can be called God He is a Person because we are baptized in his Name He is the Author of this institution He is the Director of the whole act by his authority by his command by his power the water is sanctified the baptized are renewed the whole work is happily accomplished For all is done in the Name of the Father and the Son and the Holy Ghost not in the name of a Motion of a Quality of an Inspiration He is a Person because the properties of a Person are attributed to him Luk. 11.12 Joh. 16. Joh. 14.1 Cor. 12.11 Act. 13.2.1 Joh. 5.7 Rom. 8. He is sud to teach us heavenly knowledge to lead us into all truth to comfort the afflicted members of Jesus Christ to distribute gifts and graces according to his good pleasure to call and send Apostles to bear witness in heaven with the Father and the Son to bear witness with our spirits that we are the sons of God to cry in our hearts Abba Father to make intercessions for us with groanings that cannot be uttered These are not effects proper to a Motion or a Quality or an Inspiration Lastly He is distinguished most manifestly from the Gifts of God Dona honoraria There are diversity of gifts but the same Spirit the same Spirit distributing these gifts so divers where it will Thus it is apparent that the Spirit of the Son is a Person And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And that because he is the Spirit of the Father and the Son He cannot be said to be his own Spirit as the Father cannot be said to be his own Father or the Son his own Son that is as absurd as this Again because he is said to be another from them both I will ask the Futher Joh. 14.16 and he shall send you another Comforter Christ whilst he was on earth was a Comfort unto his Disciples wherefore lest diffidence and despair by reason of the great persecutions they should suffer after his departure should break their hearts and sorrow ruine them he prays the Father to send them another Comforter and promiseth he will see it done for their assurance cap. 15.26 He will send him from the Father Furthermore He hath a relative property and characteristical note several from theirs putting a difference betwixt them and him He onely proceeds from the Father and the Son He onely appeared under the form of an innocent Dove and of fiery cloven tongues By his immediate operation Christ was conceived in the womb of the Virgin and by his immediate operation Gods children are throughly sanctified and furnished unto every good work Last of all The Father sends him that so sends him whence he is neither the Father nor the Son but one from them It is a marvellous impropriety of speech that a man should be said to send himself but proper it is to say he comes of his own accord Forasmuch therefore as the Spirit is said to be sent from the Father and the Son and as here God sent forth the Spirit of his Son He is a Person distinct from them both Which is the thing I intended to demonstrate As he is a Person so is he the third and last Person not last in time nor last in nature nor last in dignity but last in the order and manner of subsisting and of performing such works as are common to them all called works ab extra as Creation Redemption Preservation Justification Sanctification c. Having briefly gone over these two points I shall endeavour by Gods grace to do the like in the next which is this 3. That there are Three Persons in the Deity to whom the Divine Essence is communicated The Father the Son the Spirit For humane Reason fully to conceive so high a mystery is impossible What therefore we must learn hereof the Scripture teacheth Faith receives and Reason must not contradict Rather imbrace those depths of knowledge with admiration than by an over-curious inquisition to dive into it and return unsatisfied and sore troubled Yet because Ignorance needs information and Curiosity requires confirmation I will say somewhat though little of it The Platonists acknowledge in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mind or Understanding a Word a Spirit By Understanding they understand the Father by the Word the Son who by S. Joh. 1.1 is expresly called the Word by Spirit the Third Person proceeding from the Father and the Son called The Love of God Hence Divines conceive the matter thus The Father is quasi Deus intelligens God understanding The Son who is the express Image of the Father is quasi Dens intellectus God understood callâ—d the Wisdom of the Father the Image of the Father the Word of God as a word is but the image of the understanding The Spirit breathed and proceeding from the Father and the Son is quasi Deus dilectus God is Love saith S. Lombard John hence by Lombard said to be that Love wherewith the Father loves the Son the Son the Father So the Text reckons up three the Father the Son the Spirit God sent forth the Spirit of his Son This is indeed a deep mystery Yet as abstruse as this Divine mystery of the Trinity is Nature can give us some insight by similitudes though imperfect of the possibility and truth of it We see that in the Sun there is an indesinent fountain of light a brightness and splendor springing out of it and a quickning and reviving heat proceeding from it yet none will be so foully mistaken as to conclude out of these three that there are three Suns there being still but one So though the Essence of the Godhead be but one yet we must know it is communicated unto three Persons and though communicated unto three Persons yet still the Essence is but one We see that in Man there are two diverse and far different natures a Body and a Soul yet these two make not two Men but one these reteining the unity of one Person If two diverse Natures met together make one Person why may not one Nature and Essence be communicated to Three and those Three having one and the same Essence still remain one God We see that in the Soul of Man there is a Will which is the immediate beginning ab intra of every act proceeding from our selves commanding this or that to be done sic volo
sic jubeo then there is Reason that thinks of the means to compass the intent of the Will which being found there is a Power which is still in action till the Will as I may so say gets its will and obtains its end whence is drawn a similitude to express the profound mystery of the Trinity The Father is compared to the Will for he is the beginning of the action the Son to Reason for to him is given the dispensation of all things and he is the Wisdom of the Father the Holy Ghost to the Faculty or Power of effecting it who is the Perfecter of every act called The Power of the most High These three saculties are in the soul of man yet one soul not three and 't is a question never satisfactorily decided since first moved Whether these essentially and really differ from the soul or no If then these three faculties of the soul be one soul and one soul these three faculties why may not the Essence of the Godhead be communitated to three Persons and these three Persons remain one onely God Thus the glimmering light of Nature hath given us some light in this matter Lombard lib. 1. dist 12. E. which as the Master of Sentences saith Etsi sensu non percipiam tamen teneo conscientià Though unperceptible to mine outward sense yet in my conscience I hold for true Rules of Divinity exceeding our capacity are to be embraced by Faith not to be discussed by Reason And thus much for the Person sent the Spirit of the Son I proceed to the Person sending which is said to be God God the Father by his Son sent forth the Spirit of his Son In which discourse as much compendiousness as may be All that we enjoy in the time of our pilgrimage here on Earth are sent us from God the Giver of every good and perfect gift What Earth cannot afford us Heaven supplies The mission or donation of the Holy Ghost comes not within the reach of any mortal or immortal creature Wherefore the Father considering we cannot have a we being in this life but our condition should be without him miserable He sent us the Holy Ghost the onely Comforter of our distressed souls the onely Supporter of our future hopes of happiness to strengthen us and fill our hearts with joys unspeakable O the wonderful mercy of Almighty God! Qui misit unigeâ—â—tum immisit spiritum promisit vnltum quid tandem tibi negaturus est Bâ—rn de temp Nihil unquam ei negasse credendum est quem ad vitull bortatur esum Hierom. He sent his Son to save us and his Sons Spirit to comfort us God sent forth the Spirit of his Son into our hearts He denies us nothing that may further our good but sends us all things even his Spirit who deserve a denial of all things It is believe it it is his Mercy that is over all his works He makes our misery the object of his goodness our necessities the object of his bounty hence the Apostle discourseth thus God gave us his Son when we were enemies and how shall he not with him give unto us all things even to the Spirit of his Son God sent forth the Spirit of his Son It is counted a great gift that Jacob sent by the hands of his servants to paciâ—ie his brother Esau Gen. 32.14 15. It is counted a great gift that Joseph sent to Jacob his father Gen. 45.22 23. and that he gave to Benjamin It is counted a great gift that Pharaoh gave to Joseph giving him rule over all the land of Egypt Gen. 41.43 It was a Princely gift that Hiram King of Tyre sent to King Solomon 1 King 9.14 and that the Queen of Shtha gave him 1 King 10.10 It was a Princely and magnificent gift that King Ahasuerus sent to Mordecai by the han is of Haman it is registred Esth 6. It was a gift royal that the three Wise-men presented to our Saviour Christ Gold Myrrhe and Frankincense Mat. 2. But it is a far greater and more magnificent gift that the God of Heaven sends into the hearts of the children of men the Spirit of his Son Those are but poor gifts in respect of this for infinite is the difference betwixt them and it They are subject to mutability loss and corruption but God sends forth the immortal and eternal Spirit of his Son very God of very God into our hearts They could not sanctifie them to whom they were sent and given but this doth cleanse those souls from all pollution of sin to whom God sends him They only made them great in the eyes of men this makes men great in the eyes of God Who but a blind man cannot discern the tender affection and exceeding care of Almighty God our heavenly Father towards us who gives us all things to the utmost of his power he thinks nothing too good for us He gives us his Spirit and in giving him he gives himself God over all blessed for ever What greater gift can God give to the sons of men what greater gift can the sons of men expect of God Enough enough Lord thou art God Alsufficient we can ask no more and thou canst send no greater than the Spirit of thy Son into our hearts I will not part from this point till I clear one doubt In that God sends the Spirit of his Son some infer that God and the Holy Spirit are unequal the Sender must ever be greater than the Messenger the Giver than the Gift But by their leaves 1. This is a Principle underâ—â—able That there is no inequality in the Deity 2. Common experience in Civil affairs is able to demonstrate this That equals may send forth equals it is usual 3. S. Cyril Cyrils rule is most forcibly true That Missio obedientia non tollunt aqualitatem Mission and submission nullifie not equality The Father sent his onely begotten Son into the world in the form of a servant and was obedient unto death even the cursed death of the Cross Yet equal to the Father He thought it no robbery Phil. 2. So the Holy Ghost in equality is not a jot diminished nor his authority any thing abated though sent of the Father The Father is not greater than the Son nor the Holy Ghost less than either because all three are one and the same God Infinite in Essence and Lord of all and in Unity there is no Inequality Here I put a period to my discourse of this point and proceed to the next to wit to the Mission or sending of the Holy Ghost the Spirit of the Son God sent forth the Spirit of his Son The sending of the Spirit is either in a visible or invisible manner Visibly he is said to be sent when there are significant signs of his presence Not that the Spirit in its own nature is visible to the eyes of man When he confers his saving graces by the use of external Symbols working
exceeded the capacity of Nicoâ— Cum primum nascimur in omni continuo pravitate versamur Tully though a Master in Israel to become like him did not he mould out hearts anew and fill them with the invaluable riches of his mercy and the treasures of his graces we had been of all creatures the most miserable Sinful was our conception sinful was our birth and striful is all our life Nature makes us sons of wrath being deprived of the life of grace as soone as we are sons of nature Damnatus homo antequam natus Aug. there is none that doth good no not one All are sold under sin whence the Apostile upon his own experience averreth that in him that is in his flesh or natural estate dwelleth no good thing Rom. 7. We are born dead as soone as we come into the world alive spiritually dead naturally alive Now in whom no good thing dwelleth by nature they are by nature void of grace and who by nature are void of grace do not by nature participate of spiritual life whereof whosoever is not partaker is by nature spiritually dead and who by nature are spiritually dead are destitute of the Spirit of grace who is the sole Author of life and finisher of our salvation All saving graces and heavenly benedictions flow from him in whom the fulnesse of all graces dwells and all return to him again as rivers come from the sea and to the sea return Uâ—lesse therefore God sends forth the Spirit of his Son into our hearts to sanctifie 〈◊〉 to cleanse us to put new spirit and life into us which is a work of the highest power to which nature can never actain we shall come short of performing the least act that may be any wayes advantageous for our falvation A dead manâ—s not in action hath no living motion neither is there in his power any possibility of regaining life a so is every one spiritually whose heart is not quickened and moved by the holy Ghost to whom it is alone possible to raise from the death of sinne whose property it is to infuse grace and make the hearts and souls of men beautified with the richest furniture and most precious 〈◊〉 of divine 〈…〉 Tomles for himself to dwell in And thus the passage is clear and open for another observation grounded on these words which is this That the heart of the child of God is the seat or dwelling place of the holy Ghost Of all things in man God desireth the heart of man My son give me thine heart for as naturally evil actions proceed from it so must all good being first set awork by the first mover unto all good the good Spirit of God It is in man by nature according to the dictates of natural Philosophy Primum vivens the first in man that lives and divine Philosophy informs us that it is so in grace too For the convernon of the whole man depends upon the conversion of the heart to God there new life is begun Nature gives it a vital faculty distributing to all parts the vital spirits whereby they are embled to work and so doth grace for in what good soever any part of the body is imployed the power of effecting it is derived from the heart which as it is called Principium vitae in the body of man so it is made by the grace of God the original of a holy life and the first subject of grace without which all our best services are but glittering sins for with the heart we beleeve and with the heart we work out our salvation The Chymicks compare the heart to the Sun call'd by them Cor mundi the Sun is in the midst of the great world this in the midst of the little world man The Sun is the sountain of heat in this wherewith all sublunary creatures are cherished and quickened so from the heart to apply things otherwise than they do wholly taken up with the sanctifying Spirit doth proceed such a heat and fervent zeal as that every part is made nimble in the execution of what God commands us It makes the feet swift in running to the house of prayer the hands pliable to minister to the necessities of the poor the tongue voluble in uttering the praises of Almighty God â— 1. 〈◊〉 the eares ready to hear with joy the Gospel of peace preached the eyes to be busied in looking up to heaven from whence cometh our salvation the whole man to be wholly taken up in heavenly contemplations of God and his works and holy exercises of devotion Hence the heart may challenge a principality over all the members of the body all are at its service and it exerciseth dominion over them all Arist in lib. de gederatione tanquam rex in regno as King in his Kingdom saith the Philosopher and it is ruled by the Spirit say Divines Naturalists raise a large discourse and ample dispute upon this Argument and as yet the controversie lies undetermined but this one principle of Divinity alotting the heart to the holy Ghost for his chief mansion in man doth end the controversie for in what part of man the holy Ghost doth principally reside and on what part of man mans conversion doth principally depend must of necessity be the principal part of man But to return more particularly to the rule hitherto amplified that the heart of man is the seat of the Spirit my discourse shall be limited 1. To the proof here of by Scripture 2. To a declaration of those circumstances whereby the being of the Spirit in our hearts may be discovered and by necessary consequence without all peradventure coucluded It is the general voice of the Scripture which is without exception that the Spirit dwelleth in the elect Rom. 8.9 Ye are not in the flesh but iâ— the spirit if so be that the Spirit of God dwell in you And in ver 11. it is thus written That if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you The Apostle in 1 Cor. 3.16 propounds this question the ignorance whereof is reputed grosse absurdity Know ye not that ye aâ—d the temple of God and that the Spirit of God dwelleth in you It is part of Pauls divine prayer for the Ephesians in Ephes 3.17 that Christ may dwell in their hearts by saith that is that Christ may possesse their hearts and the whole man by his Spirit working saving faith in them This dwelling is an admirable good expression of the being of the Spirit in us which is not in regard of substance which the heaven of heavens cannot contain being infinite much lesse can the body or soul of man bounded within strait limits comprize but in regard of a special operation out of the reach of a created power It carries with it an intimation of the holy Ghost abiding
in us not for a time but for ever for the Word dwelling noteth a perpetuity and is opposed to sojourning And also that he hath the full disposition and absolute command of the heart as a man of that house whereof he is Lord. Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts every one whereof is worthy our serious speculation The first is the illumination of our understandings with a certain knowledge of our reconciliation to God in Christ Jesus This is obtained by the special information of the Spirit he shall teach you all things he shall guide you into all truth John 14.26 16.13 saith the Saviour of the world This knowledge is not of Generals but of particulars that God is our Father Christ our Redeemer the holy Ghost our Sanctifier the Spirit of God faith the Apostle Rom. 8.16 Beareth witnesse with our spirits that we are the sons of God Worketh in us a sure knowledge of the remission of our sinnes of our reconciliation and peace with God of our adoption into the liberty of the sons of God and faith the Apostle 1 Cor. 2.12 now have we received the Spirit which is of God that we might know the things that are given to us of God that is the righteousnesse of Christ assuredly It is not in man to know assuredly what great things God hath done for his soul without the special instruction of the Spirit called the Spirit of truth And the Spirit of wisdom and understanding Isa 11.2 the Spirit of knowledge The second benefit of the Spirit which discovers his being in our hearts is regeneration wherby our hearts are renewed by receiving newnesse of life and grace The coruptions of our nature are expell'd by the Spirits infusion of supernatural qualities into us whereby we are made new creatures and of the servants of sin and limbs of Satan are made the members of Christ and sons of God Hence he is called the Spirit of life Except a man be born again by water and the Spirit he cannot enter into the Kingdom of heaven saith our Saviour Ezek. 36.25 and Ezekiel doth Prophecy that God would sprinkle clean water upon them and they should be clean and from all their filthinesse would he cleanse them It is the Spirit that doth regenerate us who is here compared to clean water for these two causes 1. As water mollifies dry wood and puts sap into dry trees so doth the Spirit supple and mollifie our hard hearts and put sap of grace into them whereby we are made trees of righteousnesse and bring forth fruits of eternal life Christ saith John 7.38 39. that he that believeth in him as the Scripture saith out of his belly shall flow rivers of living water this saith the text spake he of the Spirit which they that believed on him should receive 2. As water doth purifie the body from all filth so doth the holy Ghost wash away our sins and our natural corruptions John 4.14 hence called a Well of living water springing up to everlasting life Again John the Baptist saith that Christ baptizeth with the holy Ghost and with fire where the Spirit is by consent of Interpreters compared to fire and that 1. As fire doth warm the body being benum'd with cold so doth the spirits our hearts frozen in sin and though dead in sins and trespasses yet by his reviving heat he quickens our hearts and brings us to life again 2. As fire doth purge and take out the dross from the good mettal so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man And thus regeneration is wrought by the Spirit and therefore said to be born of God The third benefit of the Spirit in them to whom he is sent is an union or conjunction with Christ whereby we are made his members Hine baptismus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of his body of his flesh and of his bones and partake of his benefits hereby his graces are in a plentiful manner and an abundant measure distill'd upon us which were in him above all measure hence it is compared to effusion Joel 2.1 John 3.24 I will pour out my Spirit hereby we know saith Saint John that we dwell in him and he in us because he hathi given us of his Spirit The Spirit is the bond of our conjunction descending from Christ the Head to all his members and begetting Faith that extraordinary vertue whereby Christ is apprehended and made our own by special application The fourth benefit whereby the Spirit is known to be sent of God into our hearts is the Spirits governing of our hearts For in whom he is be is Master ordering and disposing the understanding the will the memory the affections and all parts of the body according to his good pleasure for as many as are the sons of God Sam 8.14 Certum est nos facere quod sacimus sed illi 〈◊〉 ut faciamus are led by the Spirit The steps of a good man are ordered by the Lord Psal 37.23 in token whereof they that are of the Spirit do savor the things of the Spirit Rom. 8.5 that is they affect and prosecute those things that are good And this called spiritual regiment it consists in two things 1. In repressing all evil motions arising either from within as from evil concupiscence corruption of our nature or from without us by the inâ—icement of the world or suggestion of Satan 2. In stirring up good affections and holy motions upon every occasion hereto belong those excellent titles given to the holy Ghost the Spirit of the Lord Isa 11.2 the Spirit of wisdom and understanding the Spirit of counsel and of strength the Spirit of knowledge and of the fear of the Lord he hath these several attributes because he stirs up in the godly these good motions of wisdom of knowledge of strength of understanding of counsel and of fear of the Lord. In Galat. 5.22 the fruits of the Spirit are recorded there to to be love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance where oever these be the Author which is the holy Gost of necessity must be As for love whose object is God and man God for himself man for God it is a testimony of the Spirits presence in us and rule of us he is sent into our hearts saith Lombard when he is so in us as that he makes us to love God and our neighbour whereby we remain in God and God in us As for joy it is a main work of the Spirit making us to rejoyce for the good of others as for our selves whereas carnal men pine away and grieve expressively for others prosperity As for peace it is that concord which must be kept in an holy manner Immane verbum est ultio Senec. with all men
enemies God in Christ Jesus his Son hath adopted us to be his sons And because thus sons behold a further pledge of his never failing-favour to us he hath sent forth the Spirit of his Son into our hearts Crying Abba Father So that upon the Spirit of God confer'd is confer'd the gift of prayer for in whose hearts he dwels he is not idle neither is he as that spirit that Christ did cast out of the man in the Gospel dumbe a dumbe spirit but a crying spirit not that the spirit properly cryes Abba Father for God the Father is not the Father of the spirit but of the Son and the beginning or fountain from whom as also from the Son the Spirit doth proceed but that it makes them in whom he ever is to be ever crying Abba Father Wherein is to be observed 1. An act Crying 2. The Object Abba Father This crying is praying and not every kind of praying but a vehement and ardent praying with all the affections and powers of the soul assembled together whereby the desires of our hearts are made known unto the God of heaven the soules voice is drawn up to the height Thus our Saviour in the dayes of his flesh is said to have offered up prayers and supplications with strong crying and tears Conqueror tibi lachrymis Jesu Christi said one unto him that was able to save him from death Hebr. 5.7 We read how Jacob wrestlest with the Angel and would not let him go untill he had blest him Even so the spirit of prayer makes us to strive and wrestle with God and never cease crying until he hear us untill he grant us our requests It is so with us as it is with children that cannot relieve themselves without the aid of others they raise the strong cry and so continue without intermission untill their wants be contented and supplied so do we who are the children of God cry continually unto him who is the giver of every good and perfect gift until our desires be accomplished And forasmuch as we are compassed about with a world of infirmities so that sometimes we have not the heart to cry or at least cry not with all our hearts Quom do enim non exauditur spiritus à Patre qui exaudit cum Patre Aug. then the Spirit helpeth our infirmities And seeing our ignorance is so great as that wee know not what we should pray for as we ought the Spirit it self makes intercession for us informs us what we should ask for or â—od knowing the spirits intentions grant us what indistinctly and indirectly we beg by the Spirit Hence he is called the Spirit of Supplications Zech. 12.10 I will poure upon the house of David and upon the inhabitants of Hierusalem the spirit of grace and supplications Hence he is called again an Intercessor for he makes continual intercession for the Saints according to the will of God Rom. 8.27 and in the 15. vers of that chapter the Apostle certifies the Romanes that they have received the spirit of adoption whereby they cry Abba Father Wherefore when the sons of God perceive the fiery darts of Satan flying about their eares on every side and themselves subject to infinite perills they fall a praying alwayes with all prayer and supplication in the spirit Eph. 6.18 and watching thereunto with all perseverance When the children of Israel as is reported in the book of Judges were in the heat of Gods anger sold unto their enemies many a time opprest many a time in desperate cases many a time vanquished for their revolting from God and forgetting his loving kindness they are said then to cry for life unto God whose eares were ever open to receive their hearty prayers Psal 40.1 Thus saith David I waited patiently for the Lord and he inclined unto me and heard my cry This crying is either mental only conceived in the heart or mind alone and only or vocal published by the mouth alone The mental cry onely conceived in the heart by the spirit is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that confidence and assurance which the Sons of God have that they are the Sons of God and that all things are theirs in Christ Jesus or more plainly it is the elevation of the heart to God in a secret manner preferring their petitions unto him with confidence that he will grant them what they humbly and earnestly sue for according to his will altogether this crying is internal Moses egit vacis silentium ut corde clamaret yet God to whom all hearts are open hears it as a cry when Moses spake not a word to God but onely desired in the secret cogitations of his heart his aid and protection at the red sea against the Egyptians the Lord sard unto him Wherefore cryest thou unto me Exod. 14.15 When Hannah prayed unto God for a manchild she spake with her heart onely her lips moved but her voice was not heard 1 Sam. 1.13 When Nehemiah made request unto King Artaxerxes concerning the City which was the place of his fathers sepulchres he had not at that instant any time to pray to God with his voice to prosper his suit yet saith the texts he prayed to the God of heaven Such indeed may be the sorrow and anguish of the heart as that the tongue shall not be able to utter the intentions of the soul and this doubtlesse was the case wherein Moses Nehem. 2.4 Curae leves loquuntur tngentes stupent Hannah and Nehemiah were David profest as much Psal 77.4 I am so troubled that I cannot speak bodily infirmities may cause this silence for we see that men at the last gasp when the soul is ready to flie out of the body and they in a manner by reason of the weaknesse of the Organ of speech not able to utter one syllable they lift up their eyes to heaven thereby signifying the hearts raising of this crying unto God Hence proceed those groanes in the children of God when their speech fails them which are the onely messengers of their thoughts and they are said to be the spirits groanings in their hearts whereby intercession is made for them They are called unspeakable groans unspeakable say some for their greatness and so indeed they are great in the ears of God unspeakable say others by reason of their weakness caused either by outward crosses or inward pressures of the soul expressions they are certainly of a good heart listed up to God and though weak proceeding from the special instinct and proper motion of the Spirit of prayer And albeit they be weak and confused in the hearts of Gods children so that they themselves can hardly discern or utter them in themselves Rom. 8.27 yet God who is the searcher of the hidden things of the heart knows the mind and meaning of the Spirit so that by the cryes sigh's or sobs to God never so small and in a manner insensible and seeble
Divine the Trinity that Paul should be an Apostle of Jesus Christ Three such whose same for the eminency of their spiritual endowments spread far and wide Three such whose wisdom by reason they were more familiar with Christ than the rest was haply of an higher straine These were the three disciples which he cul'd from the rest to go with him up into the mountain where he was transfigured Q. Elizabeths Motto was Video Tacco Cambd. Eliz. to whom at his coming down he said see ye tell to no man the vision until the Son of man rise from the dead Mat. 17. These are the three that attended on him when he restored the dead maid to life Luk. 8.51 And two of these Cephas and John were with him in the extremity of his agony when he said my soul is sorrowful even unto death Mat. 26.38 Now severally of each name a little more than naming them First James James of Jacob which imports a supplanter of him I may say Judg. 8. as Zeba and Zalmunnah said of Gideou as is the man so is his strength Strong in faith vindicating the truth from the blowes of the adversary Hence rightly named Justus doing justice a work of righteousness towards God towards the man of God Towards God while like a good King he seconds a defender of the faith towards the man of God Paul whilst he acknowledging Paul's gifts to be the gifts of God protects him as himself from the rage of false brethren and giving the definitive sentence on his side like a Patron of truth A true testimony of his love to Christ This was he that was called the Lords brother tyed unto him with a true-loves-knot indissoluble by force of either man or Angel good or bad And here you find him maintaining his brothers right against these white devils hypocrites false brethren Let me exhort you then to be followers of him as he was of Christ Jesus Supplant sin Satan the wicked enemies of God of man and ye shall be Israels prevalent with God Cephas followes this was Simon Peter Joh. 1.42 thou art Simon the son of Jonah Difference between Cephas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be called Cephas by interpretation a stone And Mat. 16. blessed are thou Simon Barjonah I say also unto thee thou art Peter and hence proceeds the Papists paradox that Peter is the head of the Church but there is no such matter Christ is the onely head Christ is the onely foundation Christ is the onely head Quantum inter stellas â—una minores Ephes 5.23 for God hath put all things under his feet and gave him to be head over all things to the Church Eph. 1.22 Hence he is compared to an husband as the husband is the head of the wife so Christ is the head of the Church Christ is the onely foundation for no other foundation can any man lay than that is laid which is Christ Jesus 1 Cor. 3.11 This subtle invention of the Papists was thrust in among the other false heads of their Religion to make that stumbling-block unto us I mean the Pope head of the Church without sense without reason but since he is a stumbling-block unto the true professors of Christ the Captain of our salvation Heb. 2. and a dead head I will grace him onely with the title of a block-head being spel'd and put together Here all the nimble chop Jesuites more in words than in substance labour in vain to prove Peter prince of the Apostles let them put on their considering caps and weigh these things in the balance of the Sanctuary the Word of God I would send them no farther than to the two verses before the text together with the text where we find Paul for gifts of the Spirit to be equal with Peter and the rest where James is prefer'd before Peter where James Cephas and John are called Pillars equally where Paul's territory doth extend farther than Peters as the Gentiles the Jewes And thus I give them a Mittimus to the Pope with a flea in their eare Thus much by the way I will prosecute it no farther leaving it to those more parts who as Jael did by Sisera can hit the naile in the head down to the ground Judg. 4. This name must have his note Cephas or Peter it signifies a rock or a stone as rocks or hard stones are wont to be laid in the foundation of any building so the faith of Peter and of the whole Church doth stay upon Christ the firm and unmoveable rock upon whom the whole Church is bullded As he is Cephas a stone so Simon one that is attentive one that is obedient both fruits of faith by it he walked on the sea and sunk not like a stone by it he confessed Christ to be the Son of the living God after the resurrection he was demanded of Christ thrice to feed his sheep to feed them with the Word and Sacraments thrice bidden because haply to be done in the name of three the name of the Father and of the Son and of the Holy Ghost he fed Christs flock for at one Sermon he converted three thousand hearers he healed the man that was lame from his mothers womb be killed by the power of the Word two scab'd sheep Ananias and Saphira his wise for lying unto the holy Ghost he healed Aeneas sick of the palsie he raiseà Tabitha from death to life he convinc't Simon Magus of his Sorcery And as the best were and are not without their faults no more was he without his Three times together denied he Christ wherein rather than in any thing else the Pope succeeds him and therefore Antichrist But Peter wept bitterly for his lapsus linguae 2 Sam. 25. Antichrist is not touched with grief but rejoyceth in what he doth therefore as Abigail said of Nabal so Lof him As his name is so is he These things being known because as Paul speaks of other things they were not done in a corner made him wonderful in the eyes and eares of all and therefore counted a grand Pillar of the Church Here we find him receiving Paul into his fellowship with heart and hand with the rest of the Apostles Now give me leave to exhort you to be followers of him as he was of Christ Jesus Herein shall you shew your selves to be attentive and obedient to the heavenly voice and hereby you are made precious stones knit to the rock Christ Jesus in the new Hierusalem now here and above hereafter in glory Now I come to John Luke 1. which is as much as gracious to whom I may apply that salutation of the Angel to the Virgin Mary haile thou that art highly favoured the Lord is with thee blessed art thou among women So haile thou that art highly favoured or graciously accepted or much graced the Lord is with thee blessed art thou among the sons of men for thou hast found favour with God thou
hast found favour with thy Saviour the Son of God This is that disciple commonly called the disciple whom the Lord loved into whose hands as a sure pledge of his love as Potipher did to Joseph finding favour in his sight he made him overseer over his house and all that he had he put into his hands Gen. 39. he committed I say unto his charge as with the rest of the Apostles the oversight of his house his Church so especially to him alone upon the cross making himself ready to appease the wrath of his Father the protection of his mother as if he had said love me love my mother for behold thy mother John 19. Now the same exhortation that I used before I use again this third time be ye followers of him also as he was of Christ Jesus and ye shall be gracious and graciously accepted in the sight of God Set these three before you for example and ye shall be supplanters of sin and able to trip up the devils heeles and prevall with God for a blessing ye shall be stones like Davids pebble slung at Goliath able to dash Satan that he shall not have a word to speak against you or power to hurt you you shall be the gracious children of the most high in a word ye shall be as they were Pillars in the Temple of God And thus I come to the description of these three Apostles James Cephas and John who seemed to be pillars It was Christ's question whereunto shall we liken the Kingdom of God Mark 4. or with what comparison shall we compare it According unto which frame another whereunto shall we liken the Apostles of Christ or with what comparison shall we compare them I omit many that of Shepheards that of Overseers or that of faithfull Stewards in Gods house and such like onely I insist on this in the text Pillars who seemed to be Pillars The Apostles then whom I may rightly terme Gen. 32.2 as Jacob did the Angels that met him Gods hoast are like unto pillars in this first viz. Pillars are not the foundation but laid on the foundation Here then observe that neither Peter nor any of the Apostles nor altogether can be truly called fundamentum Ecclesiae Dei the foundation of Gods Church it is Christ's own prerogative royal to be the foundation the head of his people Psal 18.2 hence saith the Anointed of the God of Jacob the Lord is my rock my fortresse and my deliverer 2 Sam. 22.1 Cor. 3.11 for who is God save the Lord and who is a rock save our God Other foundation can no man lay than that is laid which is Jesus Christ so that we need not go to Rome to seek a foundation for we are built upon the foundation that is the doctrine of the Apostles and Prophets Christ Jesus himself being the chief corner-stone Eph. 2.21 22. agreeing with that Isa 28.16 Behold I lay in Zion a chief corner-stone elect precious in whom saith the Apostle farther all the building fitly framed together consisting of Jew and Gentile whom Christ the corner-stone knits together groweth into an holy temple in the Lord. This Temple is made of stones 1 Pet. 2.4 5. and stones like Christ living stones not like Nabal whose heart is said to have died within him and to become a stone stone-dead but they are living-stones full of life and spirit to whom coming as unto a living stone disallowed indeed of men but chosen of God and precious ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Thus the Church of God is all stone-work therefore strong and firme as appeareth verse 6. but by faith he that believeth in him shall not be confounded True it is Rev. 21. Immota manet According to the Ven tian Motto Nec fluctu nec flatu movetur that the wall of the New Hierusalem is said to have twelve foundations and in them the names of the twelve Apostles of the Lamb but the meaning is mystical One foundation and twelve names written thereon one Christ preached by the twelve Apostles therefore called twelve foundations not twelve distinctly and severally but one with twelve names As Paul saith like a wise master-builder I have laid the foundation so might the rest of the Apostles say and thus in number twelve indeed but one If this satisfie not put a distinction between the first and principal foundation and second and lesse principal these are Pillars fixt on the first improperly called foundation The Apostles again are like unto Pillars sustinendo aedificium Domini in supporting the Church of God that spiritual edifice Wisdom saith the wise man in the Proverbs hath hewen her out seven pillars Prov. 9.1 according to the sevenfold operation of the Spirit which Saint Bernard reduceth unto these Fear Piety Knowlege Counsel Fortitude Understanding Wisdom Christ the Wisdom of the Father so termed hath hewen him out twelve Pillars twelve Apostles for the strengthning for the supporting of his Church by the sevenfold operation of his Spirit Dagon the god of the Philistines cannot stand 1 Sam. 5. troubled with the falling-sicknesse while the Ark of God is present So these false brethren Paul's accusers down they must with a vengeance in the presence of these three pillars wherein was written the Law of the Lord as Gods ten Commands in the two tables of stone 2 Sam 7.12 And here they shew themselves to be Eben-ezers stones of help such as Samuel set between Mispeh and Shen Therefore be strong in the Lord. Strong Pillars they were Veritatem confirmando errores refutando these were the Apostles acts as ye may find in the Acts of the Apostles I name one place for all and for all one man Paul Acts 9.22 But Saul increased the more in strength and confounded the Jewes that dwelt in Damascus and hence they are called Saviours Saviours shall come upon Mount Sion Obadiah 21. This is it that Paul saith of a Bishop that he must be able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9 't is not sufficient to resist Satan and his complices stedfast in the faith as the Apostle Peter exhorts 1 Pet. 5.9 but there must be a conquest Rev. 3.12 there must be a conqueror Him that overcometh will I make a Pillar in the Temple of my God That this be done persiste vinces stand stedfast and thou shalt overcome Resist the Devil and he will shew you a paire of heeles he will flie Be ye stedfast and unmovable Many Pillars susteined the Tabernacle whose Chapiters and Bases were of gold the middle part were done about with silver The golden Chapiters and Bases set forth Christ the silver part the Apostles and the faithful Columnaes si fueris in firma fide argentea si divini fueris usu instructus Sermonis faith
one spirit with one mind striving together for the faith of the Gospel With one mind as the Apostles Act. 2. All were of one mind striving together not one against another but all together against their opposers for the faith of the Gospel And this is concors discordia an agreeing discord musical frets Hence then Union of minds makes fellows of the Gospel Union in vertue which is threefold is a badge of the union of minds Union in vertues intellectual in vertues moral in vertues spiritual In vertue intellectual there is heavenly knowledge in vertue moral there is honesty and goodness in vertue spiritual there is Religion faith and obedience A threefold cord of this making is hard to break saith the Wise man Therefore what the Apostle exhorts to all the faithful I restrain to my present matter Eph. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace Worthy memory is the story of him that had Eighty sons who ready to breathe his last gave each of them a bundle of Arrows commanding them to break it But they conscious of their own imbecility ingenuously confess'd that it was a task impossible to be performed by them which taken he singled out the arrows and broke them every one by themselves with ease Thus saith he O my sons if ye hold together in brotherly love ye are invincible but if the cursed seed of discord be once sown in your hearts ye are gone ye are broken expect nothing but destruction I leave the application of this to you my Brethren Only remember this saying Let brotherly love continue Peace-makers must not be Peace-breakers for Septimum abominatio animae illius the sowing of discord is one of the seven things that God hates Pro. 6.19 with 16. God is love therefore Ministers of God must be Ministers of love like-minded having the same love of one accord of one mind Phil. 2.2 Animo animâque inter se miscebantur Act. 4.32 saith Tertullian of those Primitive Christians yea they were una anima one soul so Tremellius rendreth that text out of the Syriack all informed with one and the same soul all as one man Poets tell us of Theseus and Perithous of Achilles and Patroclus of Orestes and Pylades of Damas and Piphias of Aeneas and Achates faithful lovers sworne friends Holy Writ tells us of Abraham and Lot of David and Jonathan of Solomon and Hiram of Christ and John of Paul James Peter John true hearts all To shew of what nature their love must be I instance only in David and Jonathan David and Jonathan's souls were knit as if there were but one soul in two bodies And Jonathan loved David as his own soul 1 Sam. 18.1 Hence amicus quasi animi custos Far were they and ought ye to be from that execrable answer of Cain Am I my brothers keeper Far be from us all private grudgings Gen. 4. gilded over with fair words all publick contentions in matters of little consequence The first is a main trick of the Devils invention Mel in ore verba lactis fel in corde fraus in factis Their tongue is here in the West while their hearts stray in the East far enough asundea These are double-hearted as the Prophet speaks Facta est fides Evangeliorum fides temporum cùm fides una esse debeat eò pene ventum est ut nulla sit Hilary an heart and heart Monsters of men they are The other the Devil fathers too the root of it is pride But remember what the Apostle writes to Timothy The servant of the Lord must not strive 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rixando amittatur veritas ut fere fit Whence so many Schisms in the Church of God whence so great havock of Religion whence so many Paradoxes and Chimera's of Opinions whence the first raising of that Antichristian Idol of Rome whence proceeded those Locusts that came out of the infernal pit I mean Jesuites and others of their disordered Orders whence so many murthers and poisoning of Kings whence the damnable â—ots invented by those Rake-hels I leave to name Is it not from contention founded on ambition A contentious spirit is a proud spirit Pro. 13. Only by pride cometh contention Is it not from private emulation Is it not in a word from the Devil for had not he been in them all had been well Hate then ye children of the most High harted and enmity See ye love one another but avoid these enemies of the Gospel as serpents They pretend to be servants of Christ yet they serve Antichrist Have no fellowship no peace with that painted Whore of Babylon shake not hands with her kiss her not She offers a golden cup but beware Mors in olla touch not taste not handle not it is full of poison full of abomination But rather hearken to the heavenly voice Depart ye depart ye go ye out from thence Come out of her come out of her Isa 52.11 Esto procul Roma qui cupis esse pius my people 2 Cor. 6.17 Rev. 18.4 How can they possibly agree with you who cannot agree among themselves And here I impose a task upon you and a blessing if ye perform it Pray for the peace of Jerusalem let them prosper that love thee Peace be then to thee and peace be to thine helpers for thy God helpeth thee as Amasai said to David 1 Chr. 12.18 And now to end this point I beseech you brethren with the Apostle 1 Cor. 1.10 I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment speaking the truth in love There must be the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same judgment Eph. 4.15 So be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13.11 And now I pass to the second part of the Text The Separation without breach of the Vnion whereof a word and away That we should go unto the Heathen and they unto the Circumcision Christs charge unto his Disciples was Ite praedicate Go and preach to all Nations to all the parts of the world East West North South A figure hereof might be those twelve Oxen that supported the molten Sea three looking towards the North three towards the West three towards the South three towards the East Mark 6. And our Saviour having gathered these Twelve together he sends them forth by two and two or by couples They go therefore they fulfill his command Take my yoke upon you Matth. 11. I may compare them thus coupled unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim And the rather to Milch-kine because they being full of the sincere milk of
suffered for me We are all as an unclean thing Isa 64.6 Luk. 17.10 and all our righteousnesses are as filthy rags When ye shall have done all those things which are commanded you say we are unprofitable servants Rom. 3.20 We have done that which was our duty to do Therefore by the deeds of the law there shall no flesh be justified in his sight The Church true and false Ecclesia WHen the Original world was overwhelmed with waters Ecclesia Coetus est hominum è turbâ reliquorum mortatium â—vocatus advitam aeternam none were saved but such as were in the Ark when Sodom was burnt with sire none were saved but those of the family of Lot when Jericho was destroyed none were preserved but those which were in the family of Rahab These are figures shadowing to us that when the Lord comes to cut down the wicked to cast them for ever into the wine-presse of his wrath Salvation shall belong to the houshold of faith even that family whereof God in Christ Jesus is the Father Ecclesia 1. Invisibilis 2. Visibilis But when we say Extra Ecclesiam non est salus it is not ment of a visible but of the invisible or universal Church which is the whole company of the elect in heaven in earth and not yet born for the visible Church or particular Congregations it may be said there are many Wolves within and Sheep without Therefore it is not satisfactory to us to be gathered out of the general masse of mankind into the fellowship of the Church visible but we must examine how we are in the Lords floor whether as Chaffe or Corne for a day of winnowing will assuredly come wherein the Lord shall gather his good Corne into his Garner and the cast Chaffe into unquenchable fire Many would deal with the Church as Amnon with his sister Tamar first ravish her then defile her and then turn her out of doors The Church of God in this world is like a man of war at sea whose Master is Christ whose Mast his Crosse whose Sails his Sanctimony whose tackle patience and perseverance whose cast-peeces the Prophets Apostles Preachers Premuntur justi ut pressi clament clamentes exaudiantur exauditi glorificent Deum Quint. Curâ— 1.8 whose Mariners the Angels whose Fraught is the souls of just men whose Rudder is Charity whose Anchor is hope whose Flag in the top of her is Faith and the word written in it is this Premimur non opprimimur we are cast down but we perish not 2 Cor. 4.8 The Church Militant is sometime fluctuant as the Ark of Noah sometime movable as the Ark in the Wildernesse sometime at rest as the Ark in the Temple In persecution in removes in peace What is the colour of the Church saith one but black her armes but the Crosse her song but the note the oppressed servant in Aristophanes sung I suffer affliction For the world is a Sea a threshing-floore a Presse a Furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church the Ship the Wheat the Grape the Gold and afflictions the winds the waves the flaile the fire O thou afflicted tossed with tempest and not comforted Isa 54.11 Yet Built upon the rock that the gates of Hell shall not prevail aaginst Mat. 16.18 And Glorious things are spoken of thee dicta praedicta O City of God Psal 87.3 Saints The word signifies a thing or person separated or set a part from common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dedicated to a special especially a holy use Holinesse in the general nature of it is nothing else but a seperation from common and dedication to a divine service such are the Saints persons separated from the world and set apart unto God The Church in general which is a company of Saints is taken out of and severed from the world The Church is a fountain sealed and a Garden inclosed so also every particular Saint is a person severed and inclosed from the common throng and multitude of the world 2 Cor. 6.17 Or thus A Saint is an holy one or a person called to holinesse having the perfect holinesse of Christ put upon him by imputation of faith and the quality of imperfect holinesse poured into his heart by the spirit of sanctification Unless even ancient professors saith a Divine look very well to themselves they may take a great deal of pâ—ins and when all comâ— to all after all their praying fasting hearing c. they may be found to be nothing in the world but men that walk after the flesh that is according to the refined and well educated Principles of old Adam Men may be Ishmaels brought up in Isaach's family and yet be built upon Mount Sinai when all is done Now the way that God judgeth of all men is as they are the Children either of the old or of the new Adam and not as men do according to such a proportion of strictness in their lives for the Pharisees went beyond many weak Professours in common righteousness Saints therefore are not to be judged according to some kind of holinesse they may come up to but according to the Principles they walk by either as they walk according to the flesh or according to the Spirit And thus Paul distinguisheth Saints and others 2 Cor. 5.16 Saints are called Eagles for their 1. Delight in high flying 2. Sharp-sightednes and stedfast looking into the sun of righttousness 3. Singular sagacity in smelling out Christ and resenting things above 4. Feeding upon the bloody sacrifice of Christ Mat. 24.28 Saints must walk in a divers way to a world of wicked people as Noah did really reproving their darkness by his light Solus ipse diversâ ambulavit viâ Chrys their pride by his lowliness their vain-glory by his modesty their ostentation by his secret devotion Not onely Planet-like keeping a constant counter-motion to the corrupt manners of the most but also shining forth fair with a singularity of heavenly light spiritual goodness and Gods sincere service in the darkest mid-night of damned impiety True Saints of God are earthly Angels So Chrysostom calleth Paul Angelum terrestrem And Dr. Taylor Martyr blessed God that ever he came in company with that Angel of God John Bradford Aâ—â— Mon. Saints may be called Heaven and that in a double respect 1. Because God is said to dwell in the Saints they are his habitation And wheresoever God dwells he makes a Heaven 2. Because the Saints not onely those of Heaven but they on earth have their conversation in heaven Phil. 3.20 So that as carnal and earthly minded men are called earth because their hearts and conversations are fixed to the earth so spiritual and heavenly-minded men may be called Heaven because their hearts and conversations are fixed in heaven Thus Saints are glorious wonderful magnificent Princes in all lands of an excellent spirit more excellent than their neighbours A Crown of glory a
royal Diadem higher than the Kings of the earth greater than the four famous Monarchies c. And yet these worthies of whom the world is not worthy these precious sons of Zion comparable to fine gold these Jewels of Jesus Christ which are his very glory 2 Cor. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forti animo mala fer nec his miser esto dolore Are counted the off-scouring of all things esteemed as earthen Pitchers shamefully slighted and trampled upon with the feet of insolency and cruelty Howbeit as stars though we see them sometimes in a puddle though they reflect there yet have their scituation in Heaven so Gods Saints though in a low condition yet they are fixed in the Region of happinesse The Saints that are in the earth Psal 16.3 The excellent Foundation There is 1. Fundamentum fundatum Eph. 2.20 2. Fundamentum fundans 1 Cor. 3.11 The first is a scriptural foundation the doctrine of the Prophets and Apostles the other is a personal foundation Christ himself Be sure to adde practice to these Mat. 7.24 Fundamentals are few in number Certa semper sunt in puâ—is Tertul. but many in vertue Small in sight but great in weight Every particle of truth is precious as the filings of gold neither may we alter or exchange a letter or syllable in Fundamentals Built upon the foundation of the Apostles and Prophets Ephes 2.20 Jesus Christ himself being the chief corner stone Rome Rome hath left her seaven mountains to plant her self in Campo Martio Lips de Mag. Rom. lib. 3. Cap. 11. who lyes as it were entombed in her own ruines Lipsius cannot so much as trace the ancient tract of heâ— walls So in respect of her state Ecclesiastical that which was the garden of Eden is now over-grown with weeds and the Daughter of Zion is now become the Whore of Babylon Rome of Christs Spouse is become the strumpet of Sathan of the school of Simon Peter whose being there is yet questionable the school of Simon Magus of the Temple of the Holy Ghost a cage of impure spirits She calls her self Queen but Hierom the purple Whore Once the Church of Rome wrote her lawes in milk but now she writes them in Sunday letters Prayers and teares were once her weapons but now fire and sword And if in shew of peace she turn heâ— destructive instruments into mattocks it is but to play the Pioner and make way for death Roma radix omnium malorum It is the City that is mounted on seven hills and cannot be hid but is apparently discerned and described to be the great City Babylon the seat of Antichrist The sweetest wine turns into the sowrest vineger the whitest ivory burnt into the blackest coale So about the year 1414. Theodoricus Vrias in Germany Iohn Manâ— loâ— com 226. an Augustine Fryar complained not without cause Ecclesiam Romanam ex aureâ factam argenteam ex argenteâ ferream ex ferreâ terream superesse ut in stercus abiret Yea Diput de Rep. l. 1. c. â—â— Matchiavel observed that there was no where lesse piety than in those that dwelt neerest Rome If Franciscus de sanctâ clara and his faâ—tors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us for what concord hath Christ with Belial They can never fall in or make musick in one Quire For grosse Idolatry or for fundamental errours onely must we seperate Corruption grew so great in the Church of Rome that it justly occasioned first the Seperation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman And Bellarmine bewails it that ever since we cryed up the Pope for Antichrist his Kingdom hath not onely not increased but hath greatly decreased Dent. on Apoc. 9.11 Certainly the date of her reign is almost out and the time draweth on apace wherein both she and her King Abaddon shall be laid in the dust Esto procul Romà qui cupis esse pius Roma vale vidi satis est vidisse c. Rome hath fallen culpably and shall fall penally Sibylla long since foretold this Tota eris in Cineres quasinunquam Romà faisses in the eight book of her Oracles The ruine of Rome must be like the ruine of Jericho which can never be re-edefied There was something surely in that which we have read that when the warres began in Germany Anno 1619. A great brass image of the Apostle Peter that had Tu es petrus c. fairly embossed upon it standing in St Peters Church in Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of all that sentence whereon Rome founds her claim was left whole so as to be read saving that one peece of the sentence Aedificabo Ecclesiam meam I will build my Church which was lest fair and entire True it is no easy thing to overturn the Kingdom of Antichrist which like an huge tree hath taken deep root in the earth for many ages and men need not marvel that it is so long a cutting down Especially if we consider that the Lord will still have his Church in combate here in this world to shake it from security Again the Lord for the sins of the Church and want of care of through Reformation in those to whom the Lord hath detected their abominations stayeth the good speed of this glorious deliverance Besides the Lord will have the destruction of Antichrist and his Kingdom wrought by leisure that so man may make due regard and consider of so great a work Yet let us cast our eyes upon Gods word and promise and firmly beleeve if Agag be to be slain God is raising up some Samuel to do it Yea let us cast our eyes on Gods work already and we shall see him gone a great way in the accomplishing of his word Whereby we may strengthen our saith in that which remaineth For how hath the word preached discovered him to be that man of sin detecting his fraudes and impostures with which for many ages he deluded the blind world How are his Bulls and Excommunications which in former ages seemed to shake the Kingdomes of the earth esteemed but as wind Moreover how have all the reformed Churches shaken off with detestation his Antichristian yoke and usurped power over the Scripture Church mens Consciences c. And how have many Princes already disclaimed and despised his clawes over them Keeping from him those summes which were wont to warm his holinesse kitchin c. I might also adde how weak all their endeavours and meanes are to prevent finall â—uine viz. Sophistry Knotty distinctions to hide and delude the plain sense of Scripture threatnings treacheries Machivilian contrivances warres treasons murders Massacres Powder-plots