Christ the person by whom it is is described by her condition shee was a Virgin and by her name she was Mary and her name is added to bring to our remembrance the Genealogy of Christ who tooke flesh of her that was of the seed of Dauid in a right Linage that thereby the promises made to the Fathers might be accomplished Now concerning the Birth of Christ we must know that hee is said to be borne three waies Of his Father and of his Mother and in the minde of Man of his Father hee is borne eternally of his Mother temporally in the minde of man spiritually In Christ there are three things which haue Relation to his Natiuity Deity Flesh and Spirit of his Father he is borne God of his Mother Flesh and in the minde of Man Spirit so as this latter way be vnderstood Metaphorically of his Father hee was borne euer of his Mother he is borne once and in the minde of Man he is borne often According to diuine Natiuity he hath a Father without a Mother according to humane Natiuity he hath a Mother without a Father and according to his spirituall Natiuity hee hath both Father and Mother according to that saying of his he that doth my Fathers will is my Father and my Mother In the birth of Christ God was manifested in the flesh 1. Tim. 3. 16. manifested I say three waies as he was before three waies hid first from out of the bosome of his Father in whom he was couered secondly from vnder the shadowes of the Law in which he was prefigured thirdly from the wombe of his Mother in which he was formed The effects of the Natiuity of Christ were diuers for first in respect of God himselfe the effect was his glory Luke 2. 14. The glory I say of his truth wisedome goodnesse and Iustice secondly in respect of godly men the effect is their Saluation because he was borne to be a Propher Priest and King euen to effect all things that might tend to their Saluation Acts 4. 12. and in particular peace was a speciall effect of his Manifestation in the flesh Luke 2. 14. Peace I say aboue vs with God Peace within with our owne consciences and peace about vs with men and neighbours and peace below vs in respect of Sathan and Hell because we are deliuered from their power and furie What shall I say he was borne into naturall life that we might be borne againe into eternall life thirdly in respect of the wicked the effect of his Birth was their Iudgement for he was borne for the falling of many in Israel Luke 2. 34. and this is the condemnation of the world that light is come into the world and the world comprehended it not Ioh. 1. and that God should send his owne Son to be the light and yet men loued darkenesse more then light Ioh. 3. 19. The place where our Sauiour was borne was Bethlehem which howsoeuer it fell out by accident to be there in respect of the mother which did not by any purpose of her owne choose that place yet indeed it was the place forespoken of by the Prophet Mich. 5. 2. and was appointed of purpose by the Counsell and prouidence of God that euen hence the godly might bee warned of the fulfilling of the promise made to Dauid the Bethlemite Luke 2. 4. The time when he was borne was the time agreeing with the propheticall Oracles called the fulnesse of time Gal 4. 4. The time when the Scepter was departed from Iudah an Idumaean now sitting at the Sterne Gen. 49. 10. A time when the Iewish Church and Common-wealth was brought so low as there was no helpe to be expected but from Heauen The entertainment hee had at the time of his birth was very poore and meane he was borne of a poore Mother and hee was borne so poore that he might make vs rich 2 Cor. 8. and that he might thereby trample vnder his feet as vile that vaine pride of wordly men that so much bragge of their worldly glory and nobility of their birth And when he might not haue a place in the Inne hee was not ashamed to lye in a Manger that by choosing the weake things of this world he might confound the mighty and might prepare a place for vs and many Mansions in his Fathers house In the manifestation of the Natiuity of Christ God shewed maruellous wisdome who to shew himselfe to be no respecter of persons and that he brought this light into the world for all sorts of men He shewed it both to the Shepherds and to the wise men the one Israelites the other Gentiles the one poore and simple the other rich and wise the one neere the other farre of both sorts to be ioyned vpon the same corner stone The same light appeared to Anna a woman as well as to Simeon that iust man that it might be euident that in him that was then borne there was neither circumcision nor vncircumcision Iew nor Gentle Male nor Female Gal. 3. 28. Col. 3. 11. Thus of his birth in generall his birth of a Virgin followes Now that he was born of a Virgin is euidently proued not only by the History of the Gospell but by the Prophesie of God himselfe in Paradise when he said The seede of the woman should breake the Serpents head Gen. 3. 15. And by the prophesie of Iacob the Patriarke Gen. 49. 10. Where Christ is named Shiloh that is the Sonne of his Secundines not the Sonne of his loynes now the Secundines belong to the Nature of the woman not to the man and by the Prophesie of Esay who said Behold a Virgin shall conceiue Esay 7. 14. And it was prefigured by the stone cut out of the Mountaine without any hands Dan. 2. And it was published by the Angell Gabriel Luk. 1. 31. The reasons why hee was borne of a woman without a man haue beene shewed before It is a worke most wonderfull He is borne in the armes of a woman that himselfe beares vp the whole world in the hand of his power Men hath beene produced foure wayes First without either man or woman as Adam was 2. Without woman as Eue was 3. Without man as Christ was 4. With man and woman as all other men were Christ was to the Virgin a Sonne and her first borne Hee was called her first borne not because she had any sonnes afterwards but because he was borne first though he were her onely Sonne Christs brethren were his Kinsmen nor doth the terme first borne import any following for the first borne in Law were so called before they knew whether they should haue a second childe and it is a godly profession of Diuines in all ages that she was a Virgin before birth and in the birth and after the birth though this latter be no Article of faith or principle of Religion The Bread of Life was borne in the house of bread and the most fruit-bearing Natiuity was
hath made vs to sit in heauenly places in Christ Iesus Eph. 1. 6. for as he left vs the earnest of his Spirit so he tooke from vs the earnest of the flesh and caried it into heauen as a pawne to assure that the whole should be brought after him So that his ascension into heauen works our ascension into heauen and so a threefold ascension For first heauen is opened for a spirituall ascension of our minds while our bodies are on earth our hearts taking vnspeakable comfort by faith in our vnion with Christ and so with God whereas otherwise without Christ our very thoughts are shut out of heauen our hearts hauing no cause of comfort but rather of sorrow to thinke of our losse of Gods fauour and so glorious a place Secondly heauen is opened for our soules to enter in when we dye our soules being to bee caried by the Angells into heauen that before in Adam kept vs out of heauen Thirdly heauen is opened for both soule and body at the last day 1 Thes 4. 14. 17. Ioh. 17. 24. Thus of the first benefit Another benefit comes to vs by the ascension of Christ and that is the leading of our enemies captiue for his triumph ouer them when he led captiuity captiue Psal 89. 19. extends to vs. That we may vnderstand this the better wee must know that Christs victory ouer his enemies had fiue degrees First it is the ordination of it and so he conquered from eternity Secondly the prediction of it and so his conquest was a foot in all the ages of the old Testament and began at the promise in Paradise after the fall and was plainly renewed in that place of the Psalmes quoted before Thirdly the operation of it in his owne person and so he conquered on the Crosse and triumphed in his Ascension Fourthly the application of it and so he conquereth and hath in all ages conquered in his Members making them able to ouercome Sinne and Sathan and the World but this is but in part and in the beginnings of it Fiftly the consummation and full accomplishment of the victory and so the Deuils and the Graue and Death and Sinne and the World shall be for euer vanquished at the last day when Christ shall appeare in glory and wee be made like vnto him in an euerlasting freedome from all misery The third benefit is the daily helpe wee haue from the intercession of Christ in heauen that perfectly remembers vs and appeares before God for vs to make our persons and praiers and workes still accepted before God as hath beene shewed before The last benefit is the sending of the holy Ghost to be with the Church to the end of the world in a speciall manner to qualifie vs with all needfull gifts and to be our Comforter as hath likewise beene shewed before Thirdly this Article serues for confuration of diuers sorts of men as 1. Of those that say the very body of Christ is present to the bodies of men in the Sacrament of the Supper whereas the Article is plaine he is in body ascended into heauen 2. Of the Papists about merit of workes They say Christ merited our Iustification but wee must merit our place in heauen Whereas our Sauiour saith He went to heauen to prouide and prepare a place for vs. 3. Of such as say they must giue way to an insufficient ministery because able men cannot bee had Whereas Christ ascended to giue gifts vnto men and therefore if all lawfull meanes were vsed able men would bee found by his blessing 4. Of such as thinke because they were not brought vp to learning or haue liued long in ignorance therefore knowledge must not bee required of them nor can they attaine to it whereas if they had honest hearts and would conscionably vse the meanes they might bee led into all truth by the Comforter which Christ hath sent 5. Of such as say they may liue in some sinnes and they can neuer bee seduced in this life which is a varne excuse for their negligence and wilfull indulgence ouer their corruptions for Christ ascended to lead captiuity captiue 6. Of all worldlings that professe they are Christs and yet minde nothing but earthly things whereas if they were true Christians their hearts would haue ascended with Christ by seeking those things that are aboue Col. 3. 1. A fourth sort of vses are for instruction and so 1. This Article should make vs willing to dye seeing it is the highest point of our preferment to ascend to heauen and seeing to dye is but to ascend to heauen and goe to our Father and that Christ ascended to take possession for vs. 2. It should teach vs not to mourne immoderately for the losse of our dearest friends seeing they are ascended to heauen and wee can neuer lose so much as the Disciples did when such a Master and Sauiour was parted from them and went to heauen 3. It should stirre vs vp to all possible care of an holy and contented life it should seeme to vs a monstrous base thing to serue sinne or the deuill or the world that are such shamefull captiues to be a slaue to a slaue is a matchlesse basenesse and yet this is the condition of the most and which makes it more wofull man likes it and desires to continue so still Lastly it should worke vpon vs a strong impression of desire to carry our selues as strangers here and pilgrims and to haue our conuersation in heauen where Christ is and â—â—om whence wee looke for him to come and vnite vs to himselfe when he shall change vs and make vs like himselfe in glory Hitherto of the Ascension of Christ The third degree of his exaltation is his Session at the right hand of God The first words of this Article are ambiguous because they are not taken in their proper sense for properly God hath no right hand as being a Spirit and Christ may not be thought to vse no other gesture in heauen but sitting and therefore we must enquire of the Scripture for the sense as it is figuratiue and so first what sitting may signifie then what the right hand of God signifies and then what it is to sit at the right hand of God For the first Sitting in a figuratiue sense in Scripture is vsed two waies First to note habitation abiding or resting as when the Apostles were willed to sit in that City till they were endued with power from on high Luk. 24. 49 Secondly to note Soueraignty and Iudiciarie power and when Solomon is said to sit vpon the Throne of his Father 1 King 1. 30. so Prou. 20. 8. Isa 16. 5. The right hand of God when it is spoken of about earthly things notes his power and helpe as Psal 44. 3. and when it is spoken of as in heauen it notes supreme glory and Maiestie and authority Now to be at the right hand when it is spoken of men it signifies to helpe as Psal 142. 5.
4. 11. and thus Faith is tryed by the effects Finally men that haue faith may know it by the Testimonie of the holy Ghost in them He that beleeueth hath a witnesse in himselfe euen Gods spirit that daily incourageth him in the knowledge of his right in these Truthes 1. Ioh. 5. 10. Thus of the second vse Thirdly the doctrine of Faith to such as can by these signes finde it to be in them is exceeding comfortable such as haue a true faith should wonderfully reioyce in it and the rather if they consider 1. That Faith is a speciall gift of God bestowed of his free grace Iohn 6. 29. Rom. 12. 3. Ephes 2. 8. 2. That it is a gift that God bestowes onely vpon his Elect and therefore the right Faith is called the Faith of Gods Elect Tit. 1. 1. 3. That it is giuen to all the Elect at one time or other It is not giuen onely to Abraham or Dauid or the like Eminent men but is common to all sorts of true Christians Tit. 1. 4. 4. That it is a most precious gift A gift which doth wonderfully enrich a Christian and exalt him aboue all other men that haue not Faith as Reason makes vs to excell beasts so doth Faith make vs excell men And this will the more manifestly appeare if wee consider the singular effects of Faith The effects wrought by Faith haue bin either extraordinary in some men or ordinary in euery true beleeuer It hath done extraordinary things in some men as it hath carried some men to Heauen aliue without dying as Henoch Elias Heb. 11. 5. Some men that had it could haue remoued mountaines and did miraculously heale diseases and raise dead men but because these effects are ceased I passe from them and consider onely of the ordinary effects such as are wrought by it in euery beleeuer and these I call ordinary effects not to abase their singular glory but to distinguish them from the former effects Great are the things which Faith worketh either to the Christian himselfe or to others To himselfe it bringeth and procureth admirable things for 1. It Iustifies him Rom. 3. It makes him as righteous as euer Adam was It is accepted in stead of the righteousnesse of the Law Rom. 10. It cloathes a man with the righteousnesse of Iesus Christ 2. It ingraffs the Beleeuer into Iesus Christ It is the bond that tyes vs to Christ and in Christ to God by faith we are made members of his body 3. It procureth our adoption to be the sonnes of God and so makes vs greater persons then if we were borne of the greatest blouds amongst men Iohn 1. 12. 4. It brings Christ to dwell in our hearts by his spirit Eph. 3. 17. 5. It makes vs capable and assured to obtaine whatsoeuer we aske of God It obtaines many and matchlesse suits in Gods Court Mark 11. 24. Eph. 3. 12. Heb. 10. 22. 6. It makes our workes acceptable to God whereas without it our best workes were vnpleasing to God Heb. 11. 6. 7. It obtaineth the greatest and best reputation It breeds a good report Heb. 11. 39. 8. It is our life we liue by the faith of the sonne of God Gal. 2. 20. and it is our life partly as it establisheth vpon vs the assurance of a better life by applying and laying hold on the promises of God that concerne eternall life Iohn 3. 16. and partly as it feedeth vpon Iesus Christ the most soueraigne nourishment for our soules for by faith we eate his flesh and drinke his bloud Iohn 6. and partly as it maketh the meanes of naturall life to become blessed to vs for man liueth not by bread alone but by euery word that proceeds out of the mouth of God and besides it giueth vs interest to Gods promises that concerne the blessings of this life for in outward blessings it is to vs according to our faith And partly as by it wee are kept to Saluation 1 Pet. 1. 5. so as our faith will neuer leaue vs till we receiue the saluation of our soules 1 Pet. 1. 9. 9. It obtaineth many and great victories and triumphs in this world and this will the more euidently appeare if wee consider seriously how many things are opposed against the faith of euery Christian as the temptations of Sathan which sometimes are like fiery darts doubts and feares sense of daily sinnes the threatnings of the Law the many chastisements of God false doctrine of all sorts the dissentions of Teachers in the Christian Churches the perfidiousnesse of false brethren impuritie in sinne the prosperitie of the wicked the fewnesse of true beleeuers the contemptiblenesse of the Church in the world the falling away of many professors the scornes of the world the delay of the performance of Gods promises and such like and yet faith makes vs daily against all these more then Conquerors What shall I say All things are possible to him that beleeueth and Faith procureth more for vs then Reason can reach to Eph. 3. 19. 20. Besides these effects which it worketh for the happinesse of the beleeuer himselfe it worketh strange and great things for others for it bringeth his seede and posterity into couenant with God the beleeuing parents make their seede holy 1 Cor. 7. Gen. 17. and the prayers of the beleeuer procureth great and wonderfull things many times for others and besides many times it keepes of greeuous Iudgements which else would fall vpon wicked men in the places where the beleeuer liueth Lastly vnto all the former Consolations this may be added that the faith of the true beleeuer shall not faile but continue to the end The seede of faith will abide in him 1 Iohn 3. 9. Christ hath prayed that faith may not faile Luke 22. 23. Ephes 1. 13. 14. 2 Thes 1. 11. Phil. 1. 6. Rom. 11. 29. Thus of the Consolations As the doctrine of faith is exceeding comfortable vnto the true beleeuer so it imports extreame terror and miserie vnto all such as are destitute of true faith for the vnbeleeuer is no Christian for the Christians were called beleeuers to shew that then a man was a true Christian when he was a true beleeuer By the right beliefe of these Articles men hold their Christendome Besides till faith come into a mans heart hee is shut vp vnder the arrests of the Lawe and lyeth in a spirituall prison charged with all the breaches of Gods Law which are debts impossible for him to pay Gal. 3. 22. And further without Faith it is impossible he should please God and all he doth is sinne Heb. 11. 6. but which is most grieuous this vnbeliefe will be his eternall destruction for this is the condemnation of worlds of men that they beleeue not in the light but loue darknesse rather then light Iohn 3. 16. 17. 18. Marke 16. Yea there is matter also of humiliation vnto many true beleeuers for not looking better to their faith and so godly
legall threatnings had in perpetuall doctrine of them the condiâ—ion of repentance annexed The condition therefore being performed by the Niniuites God destroyes them not yet without change in his will it being but a conditionall will And for Hezekiah he must die if we respect second causes yet in respect of Gods eternall purpose fifteene yeeres must bee added Now this Threatning of death being a Threatning of Tryall and containing true grounds of it in Naturall causes shewes neither dissimulation nor mutation in God Thus it is manifested that God is Immutable That he onely is Immutable is easily proued for that place Psal 102. 27. saith of the creatures that they all perish and wax old as a garment God remaining the same and that some Angels and men shall haue Immutable Natures after the day of Iudgement is not by nature but by grace as was said before The Vses follow and so Gods immutability may serue 1. For Humiliation and so first to Image-mongers that will needs haue God resembled by pictures what doe they lesse then change the glory of the Immutable God into the likenesse of a mutable creature Rom. 1. 23. secondly for all men it should humble the best of vs that thinke how glorious God is for Immutability and yet we so mutable as nothing can satisfie vs which mutability as it fearefully appeared in our first Parents so doth it breake out in the disposition of all sorts of men what fearefull change doe many men make in Religion Reade of the Iewes Isa 1. 21 22. Of the Christians Galat. 1. 6. 3. 1. Thirdly this is a terrible doctrine for wicked men for all that he hath willed and threatned shall certainly come vpon them God cannot change Hee is not as a man that he should repent as Samuel told Saul 2. For Instruction and so it should teach vs three things First Patience in all the changes of this life God only is immutable wee must looke for it to be subiect to many alterations Secondly the Celebration of Gods glorie here Wee should praise him for euer that is only Eternall Immortall and Immutable 1. Timoth. 1. 17. Thirdly the Imitation of his vnchangeablenesse in things we know to be true and good we should be vnmoueable such as cannot be altered whatsoeuer befalls vs 2. Tim. 3. 14. 1. Cor. 15. 58. Such and so we should be in our faith hope charitie promises and good workes 3. For Consolation and so this doctrine should much refresh all godly Christians It should giue them strong Consolations as the Apostle sayth and so in diuers respects 1. Because all Gods promises shall certainly bee accomplished as these places expresly shew Num. 23. 19. Heb. 6. 17. 18. Wherein God willing more aboundantly to shew vnto the Heires of promise the immutability of his Counsell confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might haue a strong Consolation who haue fledde for refuge to lay hold vpon the hope set before vs. 2. Because hereby they know they shall neuer faile of saluation or fall from grace for the gifts and calling of God are without Repentance Rom. 11. 3. Because hereby God himself would assure his people that they shall not be destroied with temporall miseries though they be afflicted for a time as the Lord reasoneth Mal. 3. 6. For I am the Lord I change not and yee sonnes of Iacob are not consumed 4. Because when wee come to Heauen we shall by grace be made immutable too for then the Image of God shall be perfect in vs. Hitherto of the Immutability of God and so of the attributes of both sorts It remaines that we inquire after the Substance or essence of God vnto which all these glories are attributed and so two things are to be considered about the Essence of God 1. That it is spirituall 2. That it is One. First that it is Spirituall some essences haue being only and not life as the Heauens Earth Seas c. and amongst these wee must not looke for God Some essences haue life but it is onely bodily life as trees beasts foules and among these gods Essence is not Some things haue a mixt life partly bodily and partly spirituall and such is the essence of all men who consist and liue both in body and soule but to find out God we must looke for him only amongst minds There are essences that are onely mentall and immateriall but yet compounded though not of parts yet of power and act as the Angells For they are neuer in act that which they are in power they are in possibility still for diuers things may befall their Natures and their possibilities are finite too God is then higher then these God then is a minde or Spirit aboue all Spirits humane or Angelicall vnto which essence of his if we adde the former attributes we doe fullie difference him from all Creatures Thus God is an eternall minde infinite immutable in life knowledge holinesse and glory Is God a Spirit then these Vses will follow 1. That we should conceiue nothing bodily or terrene concerning God when wee thinke of God wee must not imagine of him any bodily forme for that is to make an Idoll 2. Wee must hence learne to checke and curbe that naturall desire in our corrupt hearts to haue God visible we should be ashamed of that secret rebellion of our hearts that are often after a close manner vnquiet and discontented because we doe not see our God we serue for God being a spirituall substance must needs be inuisible and altogether imperceptible by any senses hee could not bee a true GOD if senses might perceiue him 3. Since it is Gods glory to bee a Spirit wee should heartily praise him for our glory which is our soules for that hee hath made vs mindes also and so of more excellent essence then meere bodies be 4. We should therefore learne to serue God in Spirit and Truth It is the seruice of Spirits that agrees best to Gods Nature Iohn 4. 24. Lastly we should therefore most seeke such things as serue for the vse of Spirits The treasures that are spirituall are farre more excellent then bodily and earthly things can be euen for this reason because they bring vs neerer to God and more properly commend vs to him The second thing wee are to know about Gods essence is that it is one and but one The Nicen Creed and Athanasius haue it thus I beleeue in one God which the Apostles Creed doth affirme too though not so expresly for we say Wee beleeue in God not in Gods importing thereby that there is but one God Nor is God one by aggregation or consent or kinde or sort but he is one in number By aggregation a whole heard of cattell is said to be one by consent many friends are one by kinde men and beasts are one for they are liuing creatures By sort all men are one because
holy Ghost Phil. 2. 6. 7. Among the creatures the father and Sonne are two things in number but in this diuine generation it is not so for the Father and Sonne and so the holy Ghost are but one God 1. Iohn 5. 7. The Vse may bee either for information or instruction or consolation or terror first since GOD is the Father of our Lord Iesus Christ by such an vnconceiueable generation wee may thence learne 1. The glory of our Sauiours condition He was before the world was he was with the father brought vp with him as his eternall delight more deere to the father then any created nature can conceiue of the Sonne of his Loue neuer father loued his son so as God the father loues Christ yea hee was God with the father Consubstantiall Coequall Coeternall Pro. 8. 22. c. 30. Iohn 17. 25. Philippians 2. 6 Rom. 9. 5. 2. The Originall of all father-hood The father of Iesus Christ was the first father euer was yea the Creed giues the Title of father to God onely as if there were no father but he and so Christ saith Mat. 23. 9. call no man father on earth for one is your father which is God and indeed properly none is a father but God other fathers that are called so haue the name only because there is in them a kind of Image or similitude of God the father and yet they beget so imperfectly in comparison of God the father that they resemble him rather in that generall that they doe beget then in the manner of begetting Thus for Information 2. Since God is the father of Iesus Christ wee should bee instructed 1. To acknowledge this Mystery and though wee haue cause to be abased for the defect of our vnderstanding heerein in that we cannot tell the fathers name nor what is the name of his Son Pro. 30 4. yet we should confidently beleeue as the very foundation of our Religion that Iesus Christ is the Son of the liuing God vpon the Rock of this confession is the Church built Mat. 16. 16 c. It is a glory Christ stands vpon to be acknowledged in the glory of the onely begotten Son of God Ioh. 1. 14. If we acknowledge the Son wee haue the father or else not 1. Ioh. 2. 23. Yea this is an honour God stands vpon to bee glorified with one heart and one mouth of all his seruants euen as the father of our Lord Iesus Christ Rom. 15. 6. 2. To be fully established in the perswasion of the sufficiency and efficacie of the obedience and passion of Iesus Christ for vs we may confidently call him the Lord our righteousnes seeing God is called his father for his obedience is more then the obedience of a man yea of more value then the obedience of worlds of men and besides hee is all in all with God the father who so loues him hee can denie him nothing c. 3. To rely vpon him for instruction The father loues him and shewes him all things that he doth or intends to doe and in him are all treasures of wisedome and knowledge therefore we should heare him alwaies in any thing hee will reueale to vs yea God the father chargeth vs with this duty as the very vse he would haue vs make of the knowledge of his eternal generation as appeares by the voice from heauen mentioned Mat 17. 5. While he yet spake behold a bright cloud shadowed them and behold there came a voice out of the cloud saying This is that my beloued Sonne in whom I am well pleased heare him But especially this doctrine serues for consolation and so is frequently vrged in Scripture for if God be the Father of our Lord Iesus Christ then these comforts will manifestly follow to the beleeuing Christian 1. That God is well pleased with the sacrifice of Iesus Christ for our sinnes Mat. 3. 17. 2. That Christ is able to raise vp the dead hearts of men with spirituall life for as the Father hath life in himselfe so hee hath giuen to the Son to haue life in himselfe Ioh. 5. 26. 3. That in Christ we may haue supply for all our wants wee may receiue of his fulnes all sorts of graces needfull for vs as is from this doctrine gathered Iohn 1. 14. 18. 4. That Christ is able to giue vs eternall life and will performe euen that great gift at the time appointed to all that beleeue Iohn 3. 16. 17. 2. no beleeuer shall perish 5. That whatsoeuer he askes the Father for vs hee shall haue it yea that our prayers prescribed by him shall be heard 6. That nothing that is good for vs shall bee withheld from vs for if God hath giuen vs his Son how shall he not with him giue vs all things also Rom. 8. 32. 7. That God beares a great affection euen to vs for Christ hath besought the Father that he would loue vs with the Loue he loued him and that the warmth and comfort of that loue may be euer with vs Iohn 17. 24. 25. Lastly if God be the Father of our Lord Iesus Christ then vaine are all the consultations and rebellious proiects of wicked men against Christ and the meanes of his kingdom then also woe will bee vnto them for God will make Christs enemies his footstoole hee will bruise them with an iron rod and breake them like a Potters vessell for vnto the Son hath the Father giuen the ends of the earth and whatsoeuer rebels against him shall not prosper as from this doctrine is inferred Psal 2. 110. 1. Thus God is the Father of our Lord Iesus Christ Secondly Faith lookes vpon God as our Father especially in Christ 2. Cor. 1. 2. Gal. 1. 4. 2. Thes 1. 1. 2. 1. Thes â— 11. 13. God is our Father foure waies first by Creation and so principally in respect of our soules which he creates of nothing and infuseth into our bodies and so he is called Father of Spirits Heb. 12. 9. secondly by Regeneration because by his Almighty power he renewes spirituall life into our soules that were dead in sin 1. Pet. 1. 3. thirdly by Adoption when of his meere grace hee acknowledgeth vs for children Gal. 4 5. 6. fourthly by Resurrection because he giues a glorious being to our bodies that were rotted and dissolued in the earth and so as hee was said to beget Christ in the day that he raised him from the dead Act. 13. so is he said to grant vs the Adoption of sonnes when he restores our bodies to life out of the graue Rom. 8. 19. 21. And this terme of Father is giuen to these workes of God not vnfitly for the resemblance they haue to the relation betweene a Father and Son in Nature for 1. God giues vs a spirituall being making vs a soule or spirituall substance for as we call them Fathers because we haue our bodies from them so God is more fitly called a Father because we haue our spirits
from him 2. God renewes our natures and begets them to bee like his Nature for being regenerated we partake of the diuine nature being made to liue Gods nature in holines and righteousnes and he may well be called a Father that begets that which is like to himselfe besides by Faith we put on Iesus Christ Gal. 3. 26. 27. 3. God giues vs the right and priuiledge of Sons and therefore is fitly called our Father for first hee findes vs foode and rayment Mat. 6. and teaching Esay 54. 13. and attendance not onely setting his Angels to looke to vs Psal 34. Heb. 1. but himself also carrying and bearing vs in his armes when any thing ayleth vs Esay 63. 9. 46. 4. Secondly he layes vp for vs as Fathers do for their children Psal 89. 28. 31. 19. and appoints vs the inheritance of Sons to be inioyed when we be of full yeeres Rom 8. 16. Before I passe from this point one thing must be added and that is that howsoeuer God be the Father of all men in respect of the Creation of their soules yet Faith lookes vpon him as a Father in Christ and so by Adoption and regeneration and therefore wee must diligently examine our selues whether we be sons and daughters to God by grace in Christ or no for all such as are by grace truely the Children of God haue in themselues such signes as these 1. They were borne by promise the preaching of the Gospell did mightily work vpon them to the renewing of their natures and infusing spirituall life into their soules Gal. 4. 29. Rom. 9. 8. 2. They are all beleeuers they come to Christ for happinesse and rely vpon him and so haue power to be the Sons of God Iohn 1. 12. 3. They lay hold vpon Gods couenant and consecrate themselues to his seruice and loue his name and to be his seruants and in particular are carefull to keepe his Sabboths Esay 56. 4. 5. 7. 4. They are children that will not lie they are noe Hypocrites they desire to be as good as they seeme to bee they abhorre counterfeiting and dissimulation their spirits are without guile Esay 63. 8. 5. They are led by the spirit and mortifie the deeds of the flesh Rom. 8. 13. 14. 6. They cry Abba Father they haue the spirit of prayer they can call vpon God in secret with affection and confidence esteeming nothing more then the Loue and fauour of God And thus how God is a Father and to whom The Vses follow and so In the first place this should teach Gods children many lessons as 1. To giue this glory to God to acknowledge him as a Father and daily so to call him from their hearts The first thing a childe speakes in nature vsually is the name of his parents and so the first thing in Religion should bee to call God Father we can doe nothing in Religion till we can call vpon God as vpon a Father this is the very foundation of the Church because all effectuall Religion is built vpon this principle that God is our Father 2. Thes 1. 1. Rom. 8. 15. 2. We should liue without care as our Sauiour shewes Mat. 6. for we haue a Father to care for vs and hee is a heauenly Father and therefore both knowes what wee need and is fully able to helpe vs and besides he daily feedes the foules of the ayre and yet he is not a Father to them how therfore can hee neglect vs whom hee hath begotten as children to himselfe ver 26. 32. 3. If God be our Father then we must honour him for wee are bound to honour our father and mother all our care should be to obey him and honour him and please him and doe our worke so as others might glorifie our Father which is in heauen Mal. 1. 6. Mat. 5. 16. liuin◠〈◊〉 â—as we shame not our fathers house 4. If God be our Father we must striâ—â—â—â— be like him and to imitate his nature and carriage and so we are vrged to follow and imitate him in mercie Mat. 5. 45. 48. in Loue Ephes 5. 1. 2. and in holines 1. Pet. 1. 14 15. 5. If God be our Father wee should be quickned vnto prayer wee should runne to him to make our moane in all our wants But withall it imports two things we should looke to in prayer first that we auoide vaine bablings and repetitions and affectation of length of prayer and the like for wee pray to a Father that needs not vaine and tedious discourses The words of a childe should bee humble and earnest and direct to the point but not tedious as our Sauiour shewes Mat. 6. 7. 8. secondly that wee pray in faith and not wauer because wee aske of a father If earthly fathers can giue good gifts to their children what will the heauenly father denie to his children Mat. 7. 7. 16. Yea if God himselfe should fight against vs with his terrors yet we must in prayer stick fast to this that he is our father and alwaies keepe this in our pleadings to wrestle with God by this Argument as the Church did in those straites mentioned Esay 64. 8. 4. 6. If God bee our father wee must then patiently beare his corrections seeing we indure correction at the hands of the fathers of our bodies who many times correct vs for their owne pleasure therefore much more should we submit our selues to the father of spirits who neuer corrects vs but for our profit And to desire to be without correction is to be in the condition of bastards and not of sonnes if we would haue God to loue vs we must be willing to let him correct vs Heb. 12. 4. to the 10. 7. If God be our father then nothing should more grieue vs then that wee haue offended him by our sinnes Ier. 31 18. Luke 15. 18. 8. If God be our father then wee must sort our selues with his children and auoid all needlesse societies and vnequall yoaking with the wicked of this world who are as like the diuell as euer childe was like his father Iohn 8. 2. Cor 6. 14 18. 9. We should in all welldoing rest in his praise as being our father that seeth in secret A childe seekes no more then to be accepted of his father Mat. 6. 1. 4. 10. We need not therefore the helpe of Saints or Angels to bring vs to God He is our father wee may goe to him our selues Esay 63. 16. 11. Therefore we should call no man father vpon earth hauing so great and gratious a father in heauen Mat. 23. 9. 12. Therfore also we should liue in peace one with another seeing we haue all one heauenly father Ephes 4. 4 6. Thus for instruction Secondly many consolations arise from hence if we beleeue that God is our father for then 1. He will spare vs as a father doth his son that serueth him he will beare with our infirmities Mal. 3. 17. 2. Though hee should correct vs yet hee
2. What are the offices of Angels or what vses did God make them for Answ Angels serue for many vses They are Apparitors or seruants about God ready to receiue Commandements from him and they worship God by lauding and praising him in Heauen Psal 104. 4. 148. 2. Esay 6. 3. Luke 2. 14. Reuel 4. 8 9. 5. 13. and they are appointed as speciall attendants about CHRIST as the MESSIAH Mat. 4. 11. and they serue also as ministring spirits to keepe and attend vpon the Elect men Heb. 1. 14. and manifold are the seruices which Angels doe for men both in life and death In life they defend and keepe them as a strong guard about them Psal 34. 91. and plague their enemies 2 King 19. 35. besides the vnknowne seruice they doe about the soules of the godly by counselling or comforting them And in death they are about them and carry their soules to Heauen as they did Lazarus his soule and in the end of the world they will gather all the Elect from the foure winds of Heauen and bring them to Christ Quest 3. But why doe you not intreat of Deuills here also Answ There were no Deuills by creation GOD made them not as Deuills and therefore it belongs not to the Doctrine of Creation to speake of the euill angels because that belongs to the Doctrine of the fall of the reasonable Creatures Quest 4. But hath euery particular man a good Angell and a bad Answ It is probable that euery Elect man hath a good Angell as may be gathered Mat. 18. 10. Acts 12. 15. but yet God is not so tyed but that he sends them extraordinarily more Angels many times to helpe or attend vpon it may be one man Psal 34. 8. As for euill angels we reade that sometimes one Angell hath vexed one man Iob. 1. 12. sometimes one Angell hath haunted diuers men 2 Chron. 18. 21. sometimes many Angels haue haunted one man Luke 8. 30. But that euery man should haue a bad angell assigned him of God is no where to be found in Scripture The consideration of this Doctrine of the making of the Angels in such a nature and for such ends as before should serue for diuers vses 1 It should informe vs concerning the wonderfull loue of God to vs that hath made such excellent creatures to do vs such admirable seruice as to attend vpon vs and keepe vs Heb. 1. 14. 2 It should breed in vs a great longing after the world to come where wee shall not onely enioy the knowledge of and fellowship with such glorious Creatures but shall be made our selues in glory as the Angels in Heauen 3 It should teach vs diuers things as first not to worship Angels for they were all created by God God made the Angels and therefore worship is due to him and not to them that are but our fellow seruants Colos 1. 16. Reuel 19. Secondly we should therfore carry our selues orderly in all places especially in the Church because of the Angels who are about vs and marke what we doe 1 Cor. 11. 10. Thirdly we should therefore be patient and of good hope and full of faith in all afflictions arising from the oppositions of men or temptations of Satan as being satisfied with this comfort that they are more that are with vs then can be against vs and if our eyes were opened wee might see so much as was shewed to the seruant of Elisha 2 Kings 6. 16. Hitherto of the Heauen of the blessed and the Hoste thereof the Angels and so of the world that is now inuisible to vs we next come downe to consider of this visible world this world I say which is in our view or may bee seene and before I come to speake of the other two Heauens I would briefly consider of Gods glory in the generall in the making of this visible world not so much for the matter of the creatures or their naturall formes or properties or their next causes which belongs properly to the Philosophers but for such things as concerne their first cause which is God or their end which is Gods glory or their vse which is rather spirituall then corporall in demonstrating vnto the soule of man the praises of God The maker of this visible world was GOD as well as of that inuisible world as is manifestly proued Genesis 1. at large The end of making a world of bodies as well as of spirits was not the punishment of spirituall substances for their sinning against God as Origen dreamed but the setting out of Gods glory in shewing his wisdome goodnesse and power Psal 19. Rom. 1. and the furnishing of man for his happy being That our hearts may be affected with wondering at this great world which God hath made we may profitably consider of it either by thinking what it is like or by serious pondering what it is indeed This great world is like a great Garden throughly furnished euery creature being as a pleasant flower exquisitely ranked in most comely order the onely weedes that grow in this Garden are wicked men as it may be likened to a great Booke in which God hath written glorious things that concerne the praise of his goodnesse wisdome and power Euery creature is as it were a distinct lease of that Booke and the properties and vses of these creatures are as it were the seuerall lines and letters of that leafe and the more admirable because it is a Booke the writing whereof is indelible and the vses whereof are vniuersall the Booke so opened that all men in all parts of the world may see and read Againe this visible world may be likened to a great and faire house most exquisitely buil and contriued into seuerall roomes and euery roome richly furnished the Heauens are the Roofe the Earth the floore and the Elements the seuerall roomes and the hosts of creatures in each of them the rich furniture and this house is the more admirable for vs because it is a house that euery man dwels in out of this house no man can be put it is kept at the charge of the Land-lord and the Tenants pay no rent But to leaue similitudes there are in the generall consideration of this visible world diuers things may bee briefly touched which we ought to wonder at and to glorifie God for his making of things so as 1 The apt disposition of euery creature in his owne place which place is so fit as a fitter cannot bee inuented if the Starres were fixed in the Earth or the Trees in Heauen how disproportionable and vncomely would it be 2 The exactnesse of the Cteatures in their working in keeping their times and seasons how punctually doth the Sunne dispatch his race in 24. houres and so the Moone in her seasons the Plants keepe their seasons of the yeere for bearing fruit and the Starres for shining as they haue receiued commandement and order from their great Commander
befall a created Nature 3. In the manner of his calling to the Kingdome Hee was called and set vp immediately by God himselfe All other Kings are Anointed and called by men Psal 2. 6. 4. In the manner of getting his subiects other Kings haue their Subiects deliuered to them so soone as they are crowned or proclaimed but Christ gets all his Subiects by Conquest euery one of them is gathered out of the kingdome of darkenesse by his power in their effectuall vocation 5. In respect of his independencie and allsufficiencie Other Kings are maintained by their Subiects from whom they receiue tribute and Subsedies and the like But Christ is no way supported or maintained by his Subiects but doth support and maintaine them Esay 9. 7. 6. In the extent of his kingdome he is a King vniuersall He is King of all the Earth The greatest King that euer was was reiected by many Nations that neuer acknowledged his supremacie there were many parts of this world which Alexander and Caesar neuer saw much lesse subdued Yea he is a King ouer such creatures as neuer mortall man ruled for he is Head of principalities and powers The Angels worship him Dan. 7. 14. Phil. 2. 11. Colos 2. 9. Psal 2. 8. All other Kings hold of him as being King of Kings and Lord of Lords Reuel 19. 16. 7. He excells all other Kings in his Conquests Hee hath conquered such enemies as all the Kings of the Earth could not subdue he conquered sinne and death and the diuells of Hell he hath spoyled principalities and powers Colos 2. 15. 1. Cor. 15. 51. and accordingly hath had such a Tryumph when he ascended into Heauen and led captiuity captiue as neuer Conquerour had for neuer Conquerour rid into so glorious a place as Heauen nor shewed such captiues as the diuells were nor performed their victories by their owne power whereas hee conquered alone there was no Army nay no man to helpe him 8. He excells them in his hous keeping He entertaines all Nations Esay 25. He keepes thousands of Courts all open at once And his prouisions are far more precious then the prouisions of the Kings of the Earth He feeds his guests with the bread of Angels euen with the bread of life with such food as whosoeuer eates of it shall neuer hunger more and he hath better attendance for he is waited on by thousand thousands of Angels which are continually about his Throne 9. Hee gouernes by better lawes then the kings of Earth doe and his lawes are better in diuers respects for first they be all of his owne making they make their lawes by the Assistance of their Counsell or their Parliaments Iames 4. 12. secondly his Lawes are written by himselfe in the hearts of his Subiects wheras other Kings can write them no where but in paper or parchment or stone at the best Ier. 31. 33. thirdly his Lawes are more perfect there is no defect in them they are able to make all his Subiects absolute to euery good word and worke 1. Tim. 3. 17. 18. Psal 19. fourthly together with his Lawes he giues his spirit to make his subiects able and willing to keepe them Ezek. 36. 27. 10. In the power of his Prerogatiue for God hath giuen all things into his hands hee may dispose of the persons liues goods good names and posterities of his Subjects according to his owne will Ioh. 13. 3. which other kings without horrible tyrannie cannot doe 11. In his distributing of Iustice and so both towards his owne seruants and towards the rebellious and his enemies Towards his owne seruants hee can pardon not onely the Punishment but the offence too and can giue such rewards as earthly kings cannot giue And towards his enemies or the rebellious he can inflict punishment vpon their hearts and consciences which other kings cannot doe and he can and will iudge all offenders not such as offend in capitall crimes onely and iudgeth with more Righteousnesse then was euer found in any mortall Tribunall 12. In the Nature of his kingdome His Kingdome is not of this world but spirituall as hauing authority ouer the spirits of men which other Princes haue not and gouerning by spirituall meanes and in spirituall and eternall things the wealth of his Subjects consisting in eternall and spirituall things 13. He is a King Immortall he cannot die hee liues euer to prouide for the wealth of his Subjects and to reward his seruants which is not true of the best kings on earth who are all mortall if they were neuer so great or glorious Of his kingdome there is no end it is euerlasting 1. Tim. 1. 17. Luke 1. 33. Dan. 2. 45. 7. 14. The Vse of this may be First for Consolation All the children of Sion may reioyce in their king Psal 149. 2. and that not onely if they consider his glory in all the former praises but if they consider their owne happinesse vnder him for all the Subiects of this King may dwell safely and inioy a quiet habitation No Subiects haue so much reason to thinke themselues safe as his Subiects Isay 33. 20. 21. 25. Ier. 23. 5. 6. Ezek. 34. 25. and besides they trade for better wealth vnder his gouernement then all the Treasures of the world are worth And further there was neuer any King did loue his Subiects so affectionately as Iesus doth his people Zeph. 3. 17. and in his Kingdome poore men may get preferment aswell as rich men yea the highest dignities may be obtained by them aswell as by the greatest Mat. 5. 3. Adde to these that all his Subiects are Sonnes Rom. 9. 25. 26. and he makes them all Kings too they are Royall all the Nation of them 1. Pet. 2. 9. they are the Princes of the people euen all the people of the God of Abraham Psal 47. 9. Reuel 1. 8. 6. Rom. 5. 17. All these things should much check and reproue that discontentment is too often found in some of Gods children that fret at the wicked or are impatient at their owne estates what is there no King in Sion or is it no priuiledge to them that the first Dominion is come vnto them Micah 4. 9. Secondly for Instruction and that both to all Christians in generall and to the Kings and great men of the Earth in particular 1. All sorts of true Christians should learne from hence 1. To pray that God would open their eyes to see the glory of Christs Kingdome aswell as we discerne the prerogatiues and glory of earthly Kings and the rather because Christ doth so farre exceed them in glory Ephesians 1. 17. to the end 2. To ascribe all praise and glory to his Kingdome to talke of the praise and receiue of his greatnesse Psal 47. 6. 7. Reuel 5. 12 13 14. Psal 145. 10 11. Mat. 11. 10. 3. To pray that his Kingdome may come more and more especially now that we see that the Nations are moued and he seemes to be going about
is that straines at a Gnat and swallowes a Cammell that is precise and superstitious about small matters and yet makes not Conscience of grosse sinnes 3. What they charged vpon him They charged vpon him three things First seducing of the people as one that had peruertedâ— their Nation and stirred vp the people throughout all Iudea beginning from Galile to Hierusalem Luke 23. 2. 5. Secondly sedition as one that deceiued and forbade the paying of tribute to Caesar Luk. 23. 2. Thirdly high treason against Caesar in saying hee was a King Luke 23. 2. Ioh. 19. 12. The first of these was vaine and the two last false For the extraordinary mouing of the people is not in it selfe a fault vnlesse they be moued without cause or by ill meanes or to ill ends The other two are false for he paid tribute himselfe though as a Prince of the bloud hee was free Matth. 17. 27. And when the people would haue made him King he refused it Ioh. 6. 15. Hence we see that euen Christ himselfe hath beene liable to the same accusations and slanders are cast vpon his poore seruants which should the more comfort the godly when they are slandered and charged with Innouation Schisme Sedition or to be enemies to Princes or the like But especially hence should the godly take comfort in the hope of the forgiuenesse of all their sinnes against God how great soeuer for to this end was Christ charged with these great offences vniustly that he might make atonement for our sinnes that were guiltie euen of high treason against God Thus of his Accusation The proceeding of the Iudge followes where we may note two things First how Pilate exammed Christ Secondly what meanes he vsed to deliuer Christ For the first when the Iewes had thus accused our Sauiour Pilate went in to Christ and examined him only vpon the three points whether he were a King The first as a businesse concerned their owne Law hee would not meddle with And the second either he beleeued not or accounted it to be comprehended in the third Now to this question of Pâ—late our Sauiour giues an answer wherein we should take notice of soure things which he thought good to testifie and auouch at his Arraignment as truths most needfull and not to be denied or controuled at any time First that hee was a King Secondly that his Kingdome was not of this world Thirdly that the end of his comming was to beare witnesse of the Truth Fourthly that his subiects were such as were of the Truth and did heare his voice Ioh. 18. 36 37. These parts of the confession of Iesus should not passe without liuely vse in our hearts For first if Iesus be King why are we discontented with our estates why liue we not out of feare and care Is there not a King in Sion Mich. 4. 9. and the rather because our King is a King vniuersall and all power is giuen vnto him in heauen and earth and besides he is a King immortall and of his kingdome there is no end and therefore we should seeke to him in all our necessities who is so able to helpe and trust in him And for the second if his kingdome be not of this world wee should not expect to haue the glory of our Religion to be liable to outward obseruations but rather pray that God would open our eyes to see wherein the true glory of Christs kingdome lies Eph. 1. 19. And withall it should teach vs to imploy our selues about spirituall things and not about earthly for the wealth of his kingdome lieth not in earthly things our trading must be about heauenly commodities Coloss 3. 1 2. And further seeing his kingdome is ouer the spirits of men wee should labour to get spirits without guile and to serue him in spirit and truth And poore men should not be discontent with their estates His kingdome is not of this world hee neuer promised great things in earthly matters to his followers they should rather reioyce that they are exalted to get the preferments of his kingdome in spirituall things Now for the third point if the end of Christs comming were to beare witnesse of the Truth we may gather diuers things from thence As first it may informe vs of the entertainment Truth findes in the world It is more villanously neglected and opposed and wronged when the Sonne of God must come from heauen to giue euidence in the behalfe of truth It imports the truth is more often questioned than error and wickednesse Againe it may intimate that Truth is great and will preuaile God will send from heauen to helpe it rather than it shall be supprest though it be opprest And besides we may gather hence that the preaching and publishing of diuine Truths is a most excellent worke in that the chiefe office of the Son of God was to beare witnesse of the Truth and so it should teach vs to receiue the word of truth with all reuerence and gladnesse and good conscience as accounting truth to be the most precious treasure God sends to men And from the practise of Christ both Ministers and People should learne with all wisdome and constancie to stand for the truth though it were to death and neuer to be ashamed to witnesse to the truth by holding out the light of the profession of it and shewing our sound obedience and subiection to it howsoeuer it be taken in the world As for the last point our Sauiour giues an excellent mark to know his subiects by They are of the Truth and heare his voice They are of the Truth not only as they take part with Truth to defend it but as men that were borne and bred by the power of truth they were regenerated and sanctified by the force of the sound of Truth and accordingly the chiefe comfort and treasure of their liues they account to be the hearing of the voice of Christ Hearing of Sermons is the Character of a true Christian But it is not all hearing but a hearing of such Sermond as haue the voice and power of Christ in them and such a hearing as placeth such felicity in the voice of Christ as they could be content as it were to doe nothing else but heare Christ still and such a hearing too as will giue glory to Christs voice in the hardest times when it is most scorned and opposed in the world and especially it is such a hearing as containes obeying and willingnesse to be ruled by the voice of Christ And this was the answer which our Sauiour made to the Gouernours question but Saint Matthew notes that when the chiefe Priests accused him he answered nothing and though Pilate said vnto him Hearest thou not how many things they witnesse against thee yet he answered not in so much that Pilate maruelled greatly Matth. 27. 12 13 14. He thus constantly forbare and refused to answer 1. Because he needed not any apologie being knowne to be innocent and thus it
noted And his words are words of salutation and words of commission In the salutation hee wisheth or rather commandeth peace to come vpon them they should haue much trouble in the world but in Christ they should haue peace And withall they might thence gather that as any men doe more further and dispatch the worke of Christ so they shall more abound in inward peace and quiet of heart and conscience and if we haue peace within we should not greatly care what troubles or difficulties we meet withall without The words of commission declare both the authoritie of their office in preaching to Iewes and Gentiles and the confirmation of the successe of their ministerie both by signe and by promise The dignitie of their office is great for as God sent Christ so Christ sends them on embassage to the world They doe no other worke than what God laid vpon his owne Sonne The signe that should confirme them was that Christ breathed on them and said Receiue the Holy Ghost And this might confirme them two waies viz. both in respect of themselues and in respect of their hearers In respect of themselues they need not feare the difficultie of the worke for their sufficiencie should be from the Holy Ghost The Spirit of Christ should qualifie them and inspire them to do all that was required of them In respect of their hearers they must take comfort for that God that made a creation of life in man by breathing vpon him could and would breath spirituall life into the dead world by their preaching The promise annexed to their commission is that whose soeuer sinnes according to the tenor of the couenant of grace in the Gospell they should publikely or priuately remit their pardon should be ratified in heauen and contrariwise whosoeuer should for their impenitencie and contumacie be by them bound ouer to the Iudgement of Christ according to the tenor of the couenant of works and according to the malediction pronounced against all such as despise the Gospell Christ would ratifie their act in the day of death and iudgement and for the present account of them as persons reiected of God Thus of the fiue Apparitions on the day of the resurrection In the rest of the 40. dayes we reade of six other Apparitions The first was the eighth day after the resurrection to the Apostles Thomas being present Ioh. 20. 24 c. Where I note only two things the occasion of this Apparition and the manner of it The occasion of it was the vnbeleefe of Thomas which was very grieuous as containing in it many faults viz. forgetfulnesse of the doctrine of Christ that had foretold his resurrection and wilfull blindnesse for though he be told by them as had seene the Lord that Christ was risen yet he professeth he will not beleeue and withall an insolent limiting of God that vnlesse he may see and feele the print of the nailes and speare he protesteth he will not beleeue Which as it sheweth what wickednesse may lodge in the hearts of good men so it exalteth the praise of the compassion and patience of Christ that will shew mercy in curing such Christians But yet obserue the iustice of Christ vpon such wayward Christians First he is kept a long time viz. eight dayes without comfort and besides he loseth that glorious doctrine was deliuered in the former Apparitions to the rest of the Apostles In the manner of the Apparition obserue both the circumstances and the words of Christ The circumstances are reported vers 26. and are the same with the former Apparition of purpose to helpe the faith of Thomas when hee should see it done as the Apostles had before told him The words of our Sauiour are directed either by way of salutation to all the Disciples or by speciall appellation to Thomas in the salutation he wisheth them peace as he did before to shew them that in this world in doing their worke it was enough for them if they could possesse a heart and conscience within that was at peace though in all outward things they finde trouble In the words to Thomas I obserue what our Sauiour said and the effect in Thomas and our Sauiours reply In his first words to shew that he knew all things and heard euery word Thomas had said in his absence he cals to him to do according to the words of his own wilfull limitation but withall giues him a lash for his vnbeleefe vers 27. It is the portion of wayward Christians euen when God doth most comfort them to meet with secret ierks from God and withall they may see that though men would forget their wilfulnesse yet Christ remembers it And as appeares by the reply afterwards when they reforme and doe their best yet their comfort is mixed with their dispraise The effect in Thomas was an excellent confession excelling the most confessions had beene made before expressing more than was in question and much tendernesse of heart both in beleeuing in Christ and resoluing to be ruled by him when he said with such words My Lord and my God Which shewes how Christ can glorifie his power in making weake Christians sometimes to expresse more life of faith and knowledge than stronger Christians In the reply our Sauiour commends that faith most that resteth least vpon sense and feeling The second Apparition was to seuen of the Disciples as they went to fishing Ioh. 21. 1 c. Where the things I would obserue either concerne the time of this Apparition or the persons to whom or are taken from the substance of the Storie it selfe About the time I may take occasion to cleare a doubt which is this The Disciples were commanded immediatly after the resurrection by a message sent them by the women from Christ that they should meet him on a Mountaine in Galile Matth. 28. 10. 16. Now it appeares by the time of this and the former Apparition that they tarry many daies in Ierusalem The answer is that they were bound to tarry in Ierusalem eight daies because of the Passeouer and it seemes they were now going into that place in Galile Now for the persons to whom he appeares they were seuen of them of different conditions Peter and Thomas had fallen shamefully Nathaniel was no Apostle but yet a man without guile the sonnes of Zebedee had beleeued after they had seene the Lord two other Disciples are not named and toward all these in a different respect is the loue of Christ shewed Christ will manifest himselfe not only to constant Christians but to such as haue fallen and repented nor only to Apostles but to priuate Christians not only to knowne and eminent Disciples but to such as we know not Now for the substance of the Storie the things I shall obserue for the letter of it either concerne the estate of godly men in outward things or the demonstration of the Diuinitie of Christ About the estate of godly men I note three things First that
naturall condition to a glorious fruition of the name of God and therefore in the Originall the Preposition rendered in hath the force of into as well as in Baptise them into the name of the Father Sonne and Holy Ghost 4. Words of consolation and so he comforts them by two arguments the one taken from the successe of their doctrine and the other from his own perpetuall presence with them The argument from the successe of their doctrine is recorded by Saint Marke and that is two-fold the one ordinary the other extraordinary The ordinary successe is either in the good or in the bad In the good so many as will beleeue and are baptised and will obserue all that Christ commands them which is to be supplied out of Saint Matthew they shall be as certainly saued in heauen as they are taught on earth And contrariwise such as will not beleeue and receiue their doctrine Christ wil reuenge it vpon them with the damnation of their soules nor shall their Baptisme helpe them if they will not beleeue and obey Mark 16. 16. The extraordinary successe should be in the signes should follow such as beleeue which are reckoned Mar. 16. 17 18. and these are attributed to all beleeuers though they were to be done but by some only because the end of those miracles was to glorifie the doctrine beleeued on by all Nor did these signes last vnto all times but onely in the first times of the Church for the more effectual confirmation of that doctrine which could not be demonstrated by naturall arguments Nor did euery beleeuer that shewed some of them shew all of them some spake with new tongues that yet could not heale the sicke for there were diuersities of gifts and operations and yet all from one Spirit 1 Cor. 12. 4 5. The second argument of consolation is taken from his perpetuall presence with them to the end of the world which must be vnderstood of his spirituall presence and must be extended to all the godly especially Ministers seeing the Apostles could not liue themselues to the end of the world Thus of the third Apparition after the day of the Resurrection We reade of the appearing of our Sauiour at three other times besides these as to more than fiue hundred brethren together 1 Cor. 15. 6. and to Iames the Apostle alone 1 Cor. 15. 6. And then lastly vpon the day of his Ascension he appeared to the Apostles on Mount Oliuet not far from Bethania Act. 1. 12. Of these three I haue nothing to say for concerning two of them we reade nothing in Scripture but the bare mention of them and for the last it belongs to the Article of his Ascension And thus of the Apparitions of Christ after his Resurrection The last part of my Diuision that concernes the Resurrection is about the fruit of the Resurrection or the good that comes to vs by our Sauiours rising from the dead and so 1. The Resurrection of our Sauiour serues exceedingly to confirme our faith and to assure vs that he was the Sonne of God Rom. 1. 4. and the promised Messias that could thus miraculously raise himselfe from the dead Ioh. 10. 17 18. and 2. 19. to 23. Matth. 12. 39 40. 2. The Resurrection of Christ assures vs of our Iustification from our sinnes Rom. 4. 25. The Father by deliuering Christ to death did actually condemne our sinnes in his flesh as our surety Rom. 8. 3. So by letting him out of the prison of the graue in his Resurrection he did actually absolue and acquit him from the obligation in which he was bound and so in discharging him doth acknowledge payment and satisfaction and so we are discharged too If he had not risen we had been still in our sinnes 1 Cor. 15. 17 18. Rom. 8. 34. Phil. 3. 8 9 10. 3. The Resurrection of Christ is the cause of a two-fold resurrection in vs. The first Resurrection is of the soule from the death of sinne to the life of grace Eph. 2. 4 5. Col. 2. 12 13. Rom. 6. 4 5. and this flowes from his Resurrection The second is of the body out of the graue which is to be accomplished at the last Iudgement of which the Resurrection of Christ is both the cause and the pledge 1 Cor 15. 20 21 22. Rom. 8. 11. 1 Thess 4. 14. And a taste of this Christ gaue in the resurrection of diuers Saints that appeared to many in Ierusalem immediately vpon his Resurrection Matth. 27. 52 53. 4. The Resurrection of Christ begets in vs a liuely hope of a most glorious inheritance in heauen As the Apostle shewes 1 Pet. 1. 3 4. and Rom. 5. 10. where we shall for euer triumph with him in the victory ouer Death and the Graue and Hell Hosea 13. 14. 1 Cor. 15. 54 c. 5. It warrants and effects our persâ—uerance in life for he rose to life to die no more neither in himselfe nor in the spirituall life of his members as the Apostle reasons Rom. 6. 9 10. Now the reason of all this is because Christ sustained our person and rose againe as well as died in our stead He died and rose againe as a publike person and a root of a new mankinde and besides the same Spirit that raised Iesus Christ from the dead is in vs to worke all those things intended by his Resurrection Rom. 8. 11. The vse of this Article may be diuers 1. By way of Information and so it proues the Diuinitie of Christ the Apostle sayes he was mightily declared to be the Sonne of God by the Resurrection from the dead He that could ouercome so great Enemies as Sin Death the Graue and Hell and had power of himselfe to take vp his life must needs be God and so Saint Paul applies the words of the second Psalme Thou art my Sonne this day haue I begotten thee to the Resurrection of Christ which is true in respect of the manifestation of his Diuinitie Rom. 1. 4. Act. 13. 33. 2. By way of Instruction and so first Saint Paul 2 Tim. 2. 8. chargeth vs in a speciall manner to remember this Article and to lay fast hold vpon it for Iewes and Pagans can beleeue that Iesus died but a Christian must goe further to beleeue that he was raised from the dead Secondly wee should learne from Christs Resurrection to rise to newnesse of life A Christian should be ashamed to lye dead in the graues of sinne when his Sauiour is risen from the dead Nay if we be ingrafted into Christ aright wee are risen with him and are aliue from the dead and shew it by a spirituall liuelinesse in all parts of a renewed conuersation and therefore if thou wouldest haue comfort that thou art a true Christian thou must shew it by liuing in a new conuersation and by awaking from spirituall slumbring and securitie and standing vp from the dead Eph. 5. 14. If there be life in the Head there is life in all the
the word they reioyce in nor doe they apply the promises to themselues so as to beleeue Gods fauour and their owne saluation in the world to come 7. The gifts of restraining grace this is a great gift by which a man is made to forbeare many vile actions contrary to the bent of his owne nature and to act diuers things wholly aboue his owne disposition so as he is as if he were another man as Saul was when the spirit of God fell vpon him and so many men euen among the heathen had an expression on of valour wisdome chastity iustice c. and this was from the holy Ghost for the good of humane societies Thus God kept Abimelech from Abrahams wife Gen. 20. 6. Thus Haman can refraine his rage against Mordecai Hest. 5. 10. If this gift were not wicked men would bee as the wilde beasts of the desert And yet it is one thing to restraine a mans corruptions and another thing to mortifie them Thus of the operations of the holy Ghost tâ—at are common both to good and bad but the surpassing glory of his working is in the benefits proper to the Elect only so his works may be considered either in general or in particular The generall workes are 1. The conception and qualification of the humane nature of our Sauiour by which hee was made fit for that great worke of the redemption of all the Elect Math. 1. 18. Esay 61. 1. and 42. 1. and thus hee receiued the Spirit without measure Ioh. 3. 34. 2. His habitation in the godly their hearts being the temple of the holy Ghost so as he dwells in them after a wonderfull manner Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons Ioh. 3. 3. 5. 1 Thes 2. 13. Tit. 3. 5. Thus they are washed sanctified and iustified 1 Cor. 6. 11. and in respect of new graces the godly are the Epistle of Christ euery grace being as a word or letter grauen vpon their hearts by the holy Ghost 2 Cor. 3. 3. 4. The vniting of all the godly into one mysticall body being himselfe the bond of that vnion in Iesus Christ of which most glorious worke the Scriptures speak euidently Eph. 4. 3 4. 1 Cor. 12. 12 13. 5. The quickning and raising vp of our bodies at the last day Rom. 8. 10. The particular workes or things he worketh in the godly are such as these maruellous things as 1. Liberty Liberty I say chiefly from the power of sinne making a godly man able to subdue such corruptions as nostrength of nature or naturall arguments or meanes could euer master This is farre aboue restraining grace Where the Spirit of God is there is liberty 2 Cor. 3. 17. and The law of the Spirit of life which is in Christ Iesus hath freed me saith S. Paul from the law of sinne and of death Rom. 8. 2. and this the Spirit doth first by working a spirituall circumcision vpon the heart causing a man to imploy himselfe in the duties of mortification till he giue deadly wounds to his beloued sinnes and at length cast them away like a lothsome fore-skin Rom. 2. 29. making a man to accuse and condemne himselfe pray against the deedes of the flesh till hee get some victory ouer his corruptions Rom. 8. 13. and in this worke the holy Ghost discouers himselfe as a Spirit of iudgment and a Spirit of burning as the Prophet Esay calls him Esa 4. 4. Secondly by lusting against the flesh that is stirring vp consent and earnest desires and grones to be rid of the burthen of corruption Gal. 5. 17. Thirdly by causing a man to heare a word behind him when hee is about to goe out of the way either on the right hand and on the left Esay 30. that is by daily good motions and inward checks of conscience which tend to diswade a man from yeelding to any thing he knowes to be a sinne Fourthly by baptizing the penitent sinner with the baptisme of fire Matth. 3. 11. which is when the holy Ghost falls vpon his heart and so inflames his affections that he is full of indignation and a desire of holy reuenge against his corruptions and an vnspeakable zeale after righteousnesse and Gods glory 2. The infusing of diuine gifts qualifying the godly with such abilities as are altogether aboue nature such as are Faith Loue Hope and the gift of Prayer no man can beleeue things aboue reason and without meanes vnlesse he haue the spirit of faith Rom. 4. 17 18. 2 Cor. 4. 13. Heb. 11. 1. The loue of God is likewise shed abroad in our hearts by the Holy Ghost Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousnesse to be reuealed in another world Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer or supplication Zach. 12. 11. because it is he only that qualifies a man with such a language as to be able to speake to God with iudgement affections and confidence Rom. 8. 15. Yea besides these he bestowes such gifts vpon the godly in respect of which they are said to partake of the diuine nature as they are made like vnto God 2 Pet. 1. 4. as when the Spirit makes a man resemble God in his contentment in his loue in his knowledge or wisdome and in mercy and a pure and sound minde and patience and goodnesse and such like First it is a wonderfull worke to make the heart of man vnmoueable like God delighted and pleased and at rest in himselfe without discontentment at his condition and this peace and ioy the Holy Ghost is the author of Rom. 15. 13. and 14. 17. Secondly the Holy Ghost makes a man to resemble God in his loue to the godly aboue all the people of the world and is therefore called the Spirit of loue Rom. 15. 30. 2 Tim. 1. 7. Thirdly to let goe all the other gifts of the Spirit which are mentioned in that catalogue Gal. 5. 22. I will only instance further in that grace of knowledge it is a wonderfull worke to make a man vnderstand supernaturall things the mysteries of Gods kingdome which are knowne only to God himselfe for the naturall man perceiueth them not 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to vs yea to know the height length bredth and depth of Gods loue to vs Eph. 3. 19 20. yea to know those sacred truths so as to be transformed by them and changed into the likenesse of the things taught vs from one glorious grace to another 2 Cor. 3. vlt. Now this knowledge or wisdome from aboue the Spirit worketh in vs both by curing and making sound our mindes 2 Tim. 1. 7. and by leading vs into all truth and bringing to remembrance the things which we haue heard Ioh. 14. 26. The third worke of the Holy Ghost in the elect is the fanctification of their works or
the sanctifying of them vnto obedience 1 Pet. 1 2. 2 Thess 2. 13. and this the Spirit doth by quickning them and stirring them vp to good works both by inward motions and by the ministerie of the word made effectually Thus the fruit of the Spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. and It is the Spirit only that quickens Ioh. 6. 63. and further he doth it by purifying the soule from such drosse as might hinder obedience 1 Pet. 1. 22. such as pride hypocrisie and worldly lusts and by helping our infirmities when we know not what to doe as we ought Rom. 8. 26. and by putting life into v in the manner of well-ding Rom. 8. 10. and besides by causing vs to keepe Gods statutes and to doe them Ezech. 36. 27. as it were working our works for vs setting vs to worke and directing all the worke of our hands and finally by sanctifying the offering vp both of our selues and of our seruice vnto God as the Altar sanctifies the gift Rom. 15. 16. and by opening of an accesse vnto God in all our seruice Eph. 2. 18. The fourth worke of the Holy Ghost in the elect is Consolation for he is giuen vnto them of Christ as an vnspeakable Comforter all their daies Ioh. 14. 16. such a Comforter as the world neuer had nor can receiue as Christ saith in that place and this ioy in the Holy Ghost is a prime part of the kingdome of God Rom. 14. 17. and thus he comforteth them with ioyes vnspeakable and glorious 1 Pet. 1. 9. and this makes the godly to walke on in the feare of God with great incouragement Act. 9. 31. and as he is a Comforter to them in all estates so especially in the daies of affliction and distresse he rests vpon them as a Spirit of glory giuing them such tastes of the ioyes of heauen as makes them contemne all earthly things 1 Pet. 4. 14. and this ioy they finde not only by an habituall gladnesse of heart at all times but especially in the word 1 Thess 1. 5. and in Prayer and Sacraments and fellowship with the godly The fifth worke of the Holy Ghost in the godly is strength for perseuerance and so it is his office to see to it that grace goe not out which in many Christians is but like a bruised reed or smoaking flax and thus he abideth in them for euer Ioh. 14. 16. to strengthen their inward man Eph. 3. 19. and this he performeth both by nourishing the seeds of all grace in them Esay 44. 3. and by supplying their wants Phil. 1. 19. and by a powerfull assistance in all times of triall and temptation 2 Cor. 12. 9 10. and by establishing their faith that they may hold out to the end which he doth both by bearing witnesse vnto their spirits still that they are the children of God Rom. 8. 15. and by being Gods priuie seale to all his promises and an earnest or pledge of the glory to come Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Vses of this Article follow and First diuers sorts of men may hence be warned to looke to themselues in many things which perhaps they little thinke of men must take heed of sinning against the Holy Ghost seeing he is God and so wonderfull in nature and works Now the sinnes against the Holy Ghost are either pardonable or vnpardonable There is one sinne against the Holy Ghost cannot be forgiuen The first sort are grieuous but yet may be repented of and forgiuen and thus men sinne against the Holy Ghost 1. When they liue without the Holy Ghost as all wicked men doe that are not sanctified by the Holy Ghost Iude 19. 2. When men acknowledge not the glory of the Holy Ghost in ascribing to him the praise of all those skils or abilities they haue in any estate of life 3. When men order their affaires without seeking counsell or direction from the Holy Ghost by such meanes as he hath appointed Esay 30. 1. 4. When men will not giue eare or regard when the Holy Ghost speaks vnto them in the ministerie of his seruants Neh. 9. 20. 30. 5. When men despise the counsell which the Holy Ghost giues in the word 1 Thess 4. 8. 6. When men are so far from regarding the word that they doe purposely confirme their hearts and striue to be insensible like an Adamant lest they should heare the word God sends in his spirit by his Prophets Zach. 7. 12. 7. When men openly rebell against the doctrine of Gods word and set themselues to vex the Spirit of God in their Teachers Esay 63. 10. Such were they of whom S. Stephen said Yee resist the Holy Ghost alwaies Act. 7. 51. 8. When men tempt the Holy Ghost and that is when they will doe such things as they know are euill and put it to the triall whether they shall be punished or discouered Thus Ananias tempted the Holy Ghost that was in Peter by lying and dissembling Act. 5. 3. 5. 9. By receiuing the grace of the Spirit in vaine and this is a sinne in such as haue beene inlightned and haue had some common graces yet fall away and all comes to nothing in that no sound reformation followes 10. By quenching the Spirit and this may be committed by two sorts of men First by wicked men that haue temporarie gifts of the Spirit with some speciall tastes of remorse or ioy or of the powers of the life to come and then fall away and hauing begun in the Spirit will end in the flesh 1 Thess 5. 19. Gal. 3. 3. Secondly godly men may for a time quench the Spirit when after calling they fall into grosse sinnes which will cause the Spirit to cease working sensibly and put out the ioy and life they finde in Gods seruice and presence There is another way of quenching the Spirit and that is when the people carry themselues so as they discourage the spirit of their Teachers and make them lesse willing or able to preach in their wonted power and vigour Lastly when men grieue the Spirit of God by whom they are sealed to the day of their redemption and this is a sin the children of God are to be warned of and this they may commit if they wilfully persist in any knowne sinne either secretly or in domesticall cariage or in their conuersation abroad Eph. 4. 30. Thus of the sinnes against the Holy Ghost that may be forgiuen if men repent and beleeue in Christ There is one sinne against the Holy Ghost that can neuer be pardoned Matth. 12. 31. Hebr. 6. 4 5. and 10. 26. 29. To finde out the exact nature of this sinne is very hard but vpon the euidence of those three places of Scripture I vndertake to define it thus The sinne against the Holy Ghost that is vnpardonable is a sinne after illumination and sanctification by which a man doth wilfully and wholly fall away contemning the Gospell and
religion and were circumcised and withall religious or deuoute men that were Gentiles conuerted to the Iewish religion but were not circumcised such as were Cornelius and diuers others The speciall nature of the Church in which it differs from all other companies of men is exprest in the other wordes of the definition and so they shew vs three things 1. The efficient cause of the Church viz. her calling by the voice of Gods Cryer 2. The tearmes from which and to which she is called in the middle words of the definition 3. The foâ—me of the Church which consists in her vnion with Christ and communion with her selfe among the members of that company For the first when I say she is called ordinarily by the voice of Gods Cryers I intimate diuers things thereby 1. That the Preachers of the Gospell are as publike Criers to call men to heare what God hath to say to them like those Cryers in Athens of whom I spake before Matth. 3. Esay 48. 1. 2. That I consider not of the Church as she is elect of God till shee be called because many of the Elect for a great part of their liues may lie scattered about and hidden in the heapes of the men of this world 3. That the preaching of the Gospell is the meanes to make men actually of the Church and members of Christ and so to haue right to saluation The Gospell is the power of God to saluation Rom. 1. 16. and 10. 14. 4. I adde effectually called to exclude Hypocrites and carnall men that enioy the meanes but obey it not and to include the worke of the Holy Ghost making the hearts of the Elect to answer to Gods call and obey his voice for by the Spirit God speakes also internally to their hearts 5. I adde the Word ordinarily to shew that though God is pleased to binde men to the vse of the meanes yet he himselfe is not tied but can worke without the meanes and so it may giue vs occasion to informe our selues in diuers cases as first in the case of such as liue in places where the meanes is not nor can be had It is possible that God extraordinarily may worke conuersion in some men in such places which was the case of Cornelius liuing in Caesarea Act. 10. Secondly in the case of Infants who do belong to the Church by vertue of Gods Couenant though they liue not to receiue conuersion by the preaching of the Gospell for Christ saith of Infants Theirs is the kingdome of God Thirdly in the case of such as liue in Paganish and idolatrous places as in the times of the darknesse of Popery or in the case where men are by violence carried away and brought vp in idolatrous places God may haue a remnant amongst them that belong to his election and are in time truly called as in the daies of Elias in the kingdome of the ten Tribes vnder the reigne of Ahab Fourthly in the case of such as are borne deafe or become so before they are capable of receiuing the Gospell they being borne of godly parents may belong to the Church as Infants do I say God that knowes his owne from eternitie may euen amongst them by the supply of the Spirit make members of the Church Besides seeing the Holy Ghost doth not need speciall instruments to worke withall sometimes he may worke that by the eyes of the deafe which he doth by the eares of others for by their eyes he may powre in an eternall light into their mindes Lastly the case of such as are destitute of vnderstanding by nature or disease is very hard because they want reason and so are incapable of faith and if we say that the Holy Ghost may infuse an inward light then it is cleare they cease to be fooles or mad-men In this case therefore we must religiously and charitably suspend and leaue Gods worke to himselfe The termes from which and to which the Church is called follow in these words from the prophanenesse of the world to enioy the supernaturall dignitie of the children of God The terme from which Terminus à quo is from the prophanenesse of the world in which words three things may be noted First that the true members of the Church were in their estate of Nature as prophane as the people of the world liuing in sin and being the children of wrath as well as others which shew the exceeding riches of Gods grace and Christs loue to them that could respect them being so vile and sinfull Secondly that our first parents before the fall could not properly be said to be the Church because they neither were called from an estate of corruption nor did they then need Christ nor had that faith in Christ being perfect by creation and so not wanting a Sauiour whereas the Church is properly the Spouse of Christ Thirdly by these words all men in visible Churches may trie themselues for only they that are conuerted from prophanenesse are true members of the Church and so Hypocrites are excluded and open prophane persons and such as are only changed in their opinions and not in their practise 2 Pet. 1. 4. Terminus ad quem or the terme to which they are called is to the supernaturall dignity of the sons of God which words expresse the grace of Adoption which comprehends the substance of all that felicity we haue from God in Christ after calling Eph. 1. 4. but of the priuiledges of the Church afterwards The last words of the definition describes the forme of the Church the essentiall inward forme which is that vnion with Christ by faith they are really members of the Church that are vnited to Christ as their head by faith without this faith it is impossible to please God and faith comprehends all that which essentially God requires of vs to iustification and adoption Ioh. 3. 16. I adde their vnion one with another by loue because brotherly loue is an inseparable fruit of faith for faith worketh by loue Gal. 5. 6. and is such a Characteristicall signe of a true member of the Church that the Apostle saith thereby we know we are translated from death to life because we loue the brethren 1 Ioh. 3. 14. and the same Apostle seemes to make Loue a kinde of forme of the true Christian Eph. 1. 4. Thus of the definition of the Church The originall of the Church followes next to be considered and so I consider of the Church as she is the Church not as these men were in their estate of Nature for so her father was an Amorite and her mother an Hittite in as much as she was sinfully borne she was basely borne but that company that I call the Church were not the Church when they were in that estate of Nature The Church then as shee is the Spouse of Christ hath many things in her originall that are very glorious and much to be admired And that if we consider her originall in respect of decree