above and his Israel lying here below are conjoyned together and the onely ladder vvhereby Heaven may bee scaled by us is the Son of man the type of whose flesh the veile vvas therefore commanded to bee made vvith Cherubims to shevv that wee come to an innumerable company of Angels when wee come to Jesus the Mediatour of the New Testament who as the Head of the Church hath power to send forth all those ministring spirits to minister for them who shall bee Heirs of salvation Lastly wee are to take into our consideration that as in things concerning God the main execution of our Saviours Priesthood doth consist so in things concerning man hee exerciseth both his Propheticall Office whereby hee openeth the will of his Father unto us and his Kingly whereby hee ruleth and protecteth us It was indeed a part of the Priests office in the Old Testament to instruct the people in the Law of God and yet were they distinguished from Prophets like as in the New Testament also Prophets as well as Apostles are made a different degree from ordinary Pastours and Teachers who received not their doctrine by immediate inspiration from Heaven as those other Holy men of God did who spake as they were moved by the holy Ghost Whence S. Paul putteth the Hebrews in minde that God who in sundry parts and in sundry manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken unto us by his Son Christ Jesus whom therefore hee stileth the Apostle as vvell as the High Priest of our profession who was faithfull to him that appointed him even as Moses was in all his house Now Moses wee know had a singular preheminence above all the rest of the Prophets according to that ample testimony which God himself giveth of him If there bee a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house with him will I speak mouth to mouth even aparently and not in dark speeches and the similitude of the Lord shall he behold And therefore wee finde that our Mediatour in the execution of his Propheticall office is in a more peculiar manner likened unto Moses which hee himself also did thus foretell The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto mee unto him yee shall hearken According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let mee not heare again the voyce of the Lord my God neither let mee see this great fire any more that I dye not And the Lord said unto mee They have well spoken that which they have spoken I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and hee shall speak unto them all that I shall command him And it shall come to passe that whosoever will not hearken unto my words which hee shall speak in my Name I will require it of him Our Prophet therefore must bee a Man raised from among his Brethren the Israelites of whom as concerning the flesh hee came who was to perform unto us that which the Fathers requested of Moses Speak thou to us and wee will heare but let not God speak with us lest wee die And yet that in this also wee may see how our Mediatour had the preheminence when Aaron and all the children of Israel were to receive from the mouth of Moses all that the Lord had spoken with him in Mount Sinai they were afraid to come nigh him by reason of the glory of his shining countenance so that hee was fain to put a vaile over his face while hee spake unto them that which hee was commanded But that which for a time was thus made glorious had no glory in respect of the glory that excelleth and both the glory thereof and the vaile which covered it are now abolished in Christ the vaile of whose flesh doth so overshadow the brightnesse of his glory that yet under it wee may behold his glory as the glory of the onely begotten of the Father yea and wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. And this is daily effected by the power of the Ministery of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses unto whom in the execution of that function hee was otherwise likened is thus set forth by the Apostle Hee is counted worthy of more glory then Moses in as much as hee who hath builded the house hath more honour then the house For every house is builded by some one but hee that built all things is God And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to bee spoken after but Christ as the Son over his own house This house of God is no other then the Church of the living God whereof as hee is the onely Lord so is hee also properly the onely Builder Christ therefore being both the Lord and the Builder of his Church must bee God as well as Man which is the cause why wee finde all the severall mansions of this great house to carry the title indifferently of the Churches of God and the Churches of Christ. True it is that there are other ministeriall builders whom Christ employeth in that service this being not the least of those gifts which hee bestowed upon men at his Triumphant Ascension into Heaven that hee gave not onely ordinary Pastours and Teachers but Apostles likewise and Prophets and Evangelists for the perfecting of the Saints for the Work of the Ministery for the edifying of the body of Christ. Which what great power it required hee himself doth fully expresse in passing the graunt of this high Commission unto his Apostles All power is given unto mee in Heaven and in Earth Goe yee therefore and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen S. Paul professeth of himself that hee laboured more abundantly then all the rest of the Apostles yet not I saith hee but the grace of God which was with mee And therefore although according to that grace of God which was given unto him hee denyeth not but that as a wise Master-builder hee had laid the foundation yet hee acknowledgeth that they upon whom hee had
and night And thus for our main and principall debt of Obedience hath our Mediatour given satisfaction unto the Justice of his Father with good measure pressed down shaken together and running over But beside this we were lyable unto another debt which wee have incurred by our default and drawne upon our selves by way of forfeiture and nomine poenae For as Obedience is a due debt and Gods servants in regard thereof are truly debters so likewise is sinne a debt and sinners debters in regard of the penalty due for the default And as the payment of the debt which commeth nomine poenae dischargeth not the tenant afterwards from paying his yearly rent which of it self would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh payment for the one by his Active so must he make amends for the other by his Passive obedience he must first suffer and then enter into his glory For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect that is a perfect accomplisher of the worke which he had undertaken through sufferings The Godhead is of that infinite perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have been satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence Forasmuch then as the children were partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Such and so great was the love of God the Father toward us he spared not his own Sonne but delivered him up for us all and so transcendent was the love of the Son of God toward the sons of men that he desired not to be spared but rather then they should lie under the power of death was of himself most willing to suffer death for them which seeing in that infinite nature which by eternall generation hee received from his Father he could not doe he resolved in the appointed time to take unto himselfe a Mother and out of her substance to have a body framed unto himself wherein he might become obedient unto death even the death of the crosse for our redemption And therefore when hee commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the Apostle wee are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediatour should be Man but he that had no more in him then a Man could never be able to goe through with so great a work For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soul it could be no sufficient ransome for those innumerable multitudes that were to be redeemed to God out of every kindred and tongue and people and nation Neither could any Man or Angel be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once bee laid upon him Yea the very powers of Christ himself upon whom the spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht pattern of all fortitude stood sore amazed and with strong crying and tears prayed that if it were possible the houre might passe from him This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not onely bring the coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must add thereunto those everlasting burnings also even the flames of his most glorious Deity and therefore through the eternall Spirit must he offer himself without spot unto God that hereby he might obtain for us an eternall redemption The bloud whereby the Church is purchased must bee Gods own bloud and to that end must the Lord of glory be crucified the Prince and author of life be killed he whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods own fellow be thus smitten according to that vvhich God himselfe foretold by his Prophet Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israel we read did so value the life of David their King that they counted him to be worth tenne thousand of themselves how shall we then value of Davids Lord who is the blessed and onely Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature is over all God blessed for ever and for such a Person to have suffered but one houre was more then if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankind yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained always in that prison from whence there is no comming out before the payment of the uttermost farthing is to lie always under execution and to quit the plea of that full payment of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be delivered to death for our offences so he must be raised again for our justification Yea our Saviour himself knowing full well what he was to undergoe for our sakes told us before-hand that the Comforter whom hee would send unto us should convince the world that is fully satisfie the consciences of the sons of men
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
Secondly in men the thing which is understood and the understanding it self is not all one but in God it is all one What reason have you for this The reason is because only God is altogether life and his life is altogether understanding and his understanding is the highest degree of life and therefore he hath his conceiving and begetting most inward of all What mean you when you say most inward of all I mean that the Father conceiveth of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing but that which he himself is and that is the second subsistence in the Trinity which we call Everlasting Son of God Now let me hear what the holy Ghost is and how he proceedeth from the Father and the Son For the understanding of this matter wee must consider two things First that in the essence of God besides his understanding there is a will Secondly what be the properties of this will in God Esa. 46. 10. What are the properties of Gods will First it applieth his power when where and how he thinks good according to his own mind Secondly it worketh everlastingly upon it self as his understanding doth What doe you gather by this That because it hath no other thing to work upon but it self it doth delight it self in the infinite good which it knoweth in it self for the action of the will is delight and liking And what of that That delight which God or his will hath in his own infinite goodnesse doth bring forth a third Person or subsistence in God which we call The holy Ghost What is that same third subsistence in God The mutuall kindnesse and lovingnesse of the Father and the Son What mean you by this mutuall lovingnesse and kindnesse The Father taketh joy and delight in the Son or his own Image conceived by his understanding and the Son likewise rejoyceth in his Father as he saith himself and the reason thereof is this the action of the will when it is fulfilled is love and liking What resemblance can you shew thereof in some thing that is commonly used amongst us When a man looketh in a glasse if he smile his image smileth too and if he taketh delight in it it taketh the same delight in him for they are both one If they be all one then there are not three beeings The face is one beeing the image of the face in a glasse is another beeing and the smiling of them both together is a third beeing and yet all are in one face and all are of one face and all are but one face And is it so in God Yea for even so the understanding which is in God is one beeing the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing and the love and liking of them both together by reason of the will fulfilled is a third beeing in God and yet all are but of one God all are in one God and all are but one God Which of these three is first There is neither first nor last going afore or comming after in the essence of God but all these as they are everlasting so they are all at once and at one instant even as in a glasse the face and the image of the face when they smile they smile together and not one before not after another What is the conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together whereupon we conclude three distinct Persons or in-beeings which we call the Father the Son and the holy Ghost in one spirituall yet unspeakable substance which is very God himself But what if some will be yet more curious to know how the Son of God should be begotten and how the holy Ghost should proceed from the Father and the Son how may we satisfie them Well enough for if any will be too curious about this point we may answer them thus Let them shew us how themselves are bred and begotten and then let them aske us how the Son of God is begotten and let them tell us the nature of the spirit that beateth in their pulses and then let them be inquisitive at our hands for the proceeding of the holy Ghost And what if they cannot give us a reason for the manner of their own beeing may they not be inquisitive for the manner of Gods beeing No for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves let them give us leave to be ignorant not only in this but in many things moe which are such as no eye hath seen nor ear hath heard nor wit of man can conceive Let us now hear out of the Scriptures what the holy Ghost is He is the third Person of the Trinity by communication of essence eternally proceeding from the Father and from the Son Are you able to prove out of the Scripture that the holy Ghost is God Yes because the many properties and actions of God are therein given to him as to the Father and to the Son Let us hear some of those proofs 1t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God 2ly Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ because the Lord anointed him c. 3ly 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us Gods Temples because the Holy Ghost dwelleth in us Saint Augustine in his 66. Epistle to Maximinus saith it is a cleare argument of his God-head if we were commanded to make him a Temple but of timber and stone because that worship is due to God only therefore now we must much more think that he is God because we are not cōmanded to make him a temple but to be a temple for him our selves What other reason have you out of the Scripture Peter reproving Ananias for lying to the Holy Ghost said that he lyed not to men but to God Acts 5. 3 4. Have you any more reasons from the Scripture Yea two more one from Saint Paul and another from Saint Paul and Esay together What is your reason from Saint Paul When he sheweth how many sundry gifts are given to men he saith that one and the selfe-same Spirit is the distributer of them all therefore he is God for none can distribute those gifts which Paul speaks of but God 1 Cor. 12. ver 6. 11. What is your reason from Esay and Saint Paul together Esay saith in the Chapter 6. 9. I heard the Lord speaking which place Paul expoundeth of the Holy Ghost Acts 28. 25. But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.
Egypt and that his brethren did not send him wherein God is said to have had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarchs did sinfully Gen. 50. 20. Exod. 7. 3. God hardened Pharaohs heart 2 Sam. 16. 10. It is said that God had commanded Shimei to curse David 2 Sam. 24. 1. God moved David to number the people 2 Chron. 10. 15. It is said that it was of God that Rehoboam harkened not to the people 1 Kings 22. 19. 20. 23. It is said that the Devill was bidden of God sitting in the seat of his righteous judgement to be a lying spirit in the mouthes of the false Prophets 1 Kings 22. Esa. 19. 14. God mingled amongst them the spirit of error Esa. 42. 24. Who gave Jacob for a spoile and Israel to the Robbers did not the Lord Esa. 63. 17. Why hast thou made us to erre out of thy way and hardened our heart from thy feare Rom. 1. 26. God gave them up to vile affections 2 Thess. 2. 11. God sent them strong delusions And to be content with one more testimony among many let us consider how the most vile and horrible act that ever was done upon the face of the earth the Lord God is said to have wrought most holily for as Judas the Jewes and Pilate are all said to have given Christ to death so the Father and Christ are said to have done the same and that in the same words though the manner and purpose are diverse Acts 2. 23. 4. 28. Rom. 8. 32. Doth not God then suffer such things to be done He suffereth indeed yet this is not an idle permission as some imagine but joyned with a very and active doing or work of God as in the crucifying of Christ it is said that they did nothing but that which the hand of God had determined before Acts 2. 23. 3. 18. 4. 28. for God is not only a bare permitter of the evil works but a powerfull governour of them to his glory and an effecter also of it so far as it hath any good in it But doth not this draw God to some stain of sin from which he is most free as being that which he punisheth In no wise for that which is evill hath some respect of goodnesse with God First as it is a meer action God being the Authour of every action Acts 17. 28. but the Devill and our concupiscence of the evill in it as he that rideth upon a lame horse causeth him to stirre but is not the cause of his halting Secondly as it is the punishment of sin for punishment is counted a morall good in that it is the part of a just Judge to punish sinne and thus God willeth the sin of the wicked for their punishment without sin in himselfe Rom. 2. 26. 3. ult Thirdly as it is a chastisement a triall of our faith as martyrdome or propitiation for sin as the death and passion of Christ Acts 2. 23. 4. 27 28. where although the giving of Christ to the death of the Crosse be attributed in the same words to God and Christ to Judas Pilate and the Jewes yet diversly and in severall respects they are declared to meet in one and the same action whereby there appeareth no lesse difference between God and Christs purpose and theirs then between light and darknesse Declare how God can have a hand in these things and yet be free from sin He is a cunning workman which with an ill toole will work cunningly and as a most excellent Apothecary maketh a medicine of the mixture of poyson in it which is not yet poysenous but rather medicinall so the Lord in guiding and managing the poyson of sin draweth treacle from the sins of men as it were the poyson in such sort as they turn to his glory and good of his Church and cannot be charged with sin no more then the Apothecary with poysoning in so ordering the poyson as it doth the contrary by his skill unto that which by nature it would doe and as in painting the black colour giveth grace to other beautifull colours in making them shew better so it is in this work of God in which the sin and untruth of men as by a black and dark colour causeth the truth and righteousnesse of God as the white to be more commended and to appeare better But how are these actions of the wicked discerned from the work of God in them First by the cause from whence the action commeth for Josephs brethren of envie sent him into Egypt but God in mercy Shimei cursed David of malice but God of justice against Davids murther and adulterie Rehoboam out of the unadvisednesse of his heart refused the request of his people but God by his wise Counsell did so dispose of it The Devill from hate to Ahab was a laying spirit in the mouth of all his Prophets but God in justice against his idolatrie Pilate of ambition and feare the Jewes of malitious envie and ignorance Judas of covetousnesse but God of love gave Christ and Christ himselfe in obedience to his Father and therefore that action as it was from God and Christ was most just and righteous as from the other most wretched and abominable Secondly by the end whither they tend for Josephs brethren sent him to the end he should not come to the honour foretold out of his dreame but God sent him to provide for his Church and to fulfill that that was foretold Shimei cursed to drive David to despaire but God directed him for exercise of Davids patience The Devill lied in the false Prophets to ruine Ahab but God justly to punish him for his idolatry Rehoboam to satisfie the desire of his young beardlesse Counsellours but God to perform the word that he had spoken by his Prophets Pilate to please the people and to keep his credit with Caesar Judas for obtaining of the mony he desired and the Jewes that our Saviour Christ should not reigne over them but God and Christ to save his people But were it not better to say that these things were done by Gods permission rather then by his providence and government thereby to avoid an absurdity in Divinity that God is the Authour of evill It is most truly said that God is not the Authour of sin whereof he is the revenger and also that it is done by Gods permission but it is not an idle permission separated from the providence and government of God and therefore a distinction of Gods permission separated from his government of sin is not good especially considering that the distinction of such a permission doth not defend the justice of God for the which it is devised How may that appeare It he permit sin he doth it against or with his will if he doe it against his will then is he not Almighty as one that cannot
of spirituall strength the hearing of the Word the receiving of the Sacraments and Prayer Thirdly that shee was neere to the Tree of knowledge at the time he set on her which sheweth his watchfulnesse in taking advantage of all opportunities that might further his temptations VVhat was the manner of the temptation First he subtilly addressed himself to the woman and entred into conference with her Secondly he made her doubt whether the Word of God was true or not Thirdly he offered her an object Fourthly he used all the means he could to make her forsake God and yeeld unto him pretending greater love and care of mans well doing then was in God and bearing them in hand that they should be like unto God himselfe if they did eat of the forbidden fruit Gen. 3. 5. What was the Devils speech to the woman Is it even so that God hath said Yee shall not eat of all the fruit in the Garden Gen. 3. 1. What doe you note in this That it is likely there had been some communication before between the Serpent and the woman that Satan had asked why they did not eat of the forbidden fruit seeing it was so goodly and pleasant to behold and that the woman had answered that they were forbidden whereupon he inferreth this that Moses setteth downe wherein we may observe First the Devils sophistry who at first doth not flat contrary Gods command but to bring her to doubting and conference with him asketh this question whether God hath forbidden to eat of all the trees in the Garden Secondly the wicked spirits malicious and subtile suggestion in that passing by the great bountifulnesse of the Lord in the grant of the free use of all the fruits in the Garden he seeks to quarrell with the Lords liberality Thirdly we learn from hence to take heed lest for want of some one thing which God withholdeth from us which we gladly would have we be not unthankfull to the Lord for his great kindnesse and liberality and enter further into a mislike of him for that one want then into the love and liking of him for his innumerable benefits we enjoy especially it being for our good that he withholdeth it and that being not good which we desire What did follow upon this question of Satan The woman answering thereunto not as God had spoken that surely they should die if they did eat of the forbidden fruit but by a tearm of doubting lest ye die Satan by this conference and doubting taketh advantage and assureth them that they shall not die but have their eies open and receive knowledge What observe you in this reply of the Devill First his craft in applying himself to the woman whom he seeing to be in doubt of the punishment contents himself with it and abstaineth from a precise deniall whither he would willingly draw her because he deemed that the woman would not come so farre and that in a flat deniall he should have been bewrayed which notwithstanding in the latter end of this sentence he doth by implication flatly doe whence we learn that the Devill proceedeth by degrees and will not at the first move to the grossest as in Idolatry he laboureth to draw man first to be present after to kneel only with the knee keeping his conscience to himselfe lastly to the greatest worship In whoredome first to look then to dally c. and therefore wee must resist the evill in the beginning Secondly that hee is a calumniator or caviller whereof he hath his name Diabolus Devill and an Interpreter of all things to the worst and it is no marvell though he deprave the best actions of good men seeing hee dealeth so with God surmising that God had forbidden to eat of the fruits lest they should know as much as he Thirdly that knowing how desirous the nature of man especially they of best spirits is of knowledge he promiseth unto them a great encrease thereof whereas wee ought to remember that which Moses saith that the secrets of the Lord are to himself and that the things that he hath revealed are to us and to our children Deut. 29. 29. Hitherto of Satans temptation the cause of the fall without man What were the causes arising from our first parents themselves Not any of Gods creation but their carelesnesse to keep themselves intire to Gods command for though they were created good yet being left by God to the mutability of their own will they voluntarily enclined and yeelded unto that evill whereunto 〈◊〉 were tempted and so from one degree unto another were â—rought unto plain rebellion Gen. 3. 6. Eccl. 7. 29. What was their first and main sin In generall it was disobedience the degrees whereof were first infidelity then pride and lastly the disâ—vowing of subjection by eating the forbidden fruit which they imagined to be the means whereby they should attain to an higher degree of blessednesse but proved to be the sin that procured their fall Gen. 2. 16 17. 3. 6 7. Did not Adam conferre with Satan and take the fruit from the tree No he received it from his wife and by her was deceived and she by Satan Gen. 3. 4. 17. 1 Tim. 2. 14. Satan indeed was the outward cause of Eves fall but what are the causes arising from her self They are either outward things of the body or the inward affections of the mind moved by them What are the outward things of the body They are the abuse of the tongue of the ears of the eyes and of the tast for in that she entertained conference with the Devill the tongue and ears in that it is said that the fruit was delectable to look on the eyes and in that it was said it was good to eat the tast is made to be an instrument of this sin What learn you from hence That which the Apostle warneth Rom. 6. 13. that we beware that we make not the parts of our bodies weapons of iniquitie for if without a circumspect use of them they were instruments of evill before there was any corruption or any inclination at all to sin how much more dangerous will they be now after the corruption unlesse they be wel looked unto What doe you observe in Eves conference with the Devill First her folly to enter into any conference with Satan for shee might have been amazed that a beast should speak unto her in a mans voice but her carelesnesse and curiosity moved her to it Secondly her boldnesse in daring to venture on such an adversary without her husbands help or advice Thirdly her wretchednesse in daring once to call in question the truth of Gods command or to dispute thereof or then to doubt of it What instruction gather you from her entertaining conference with Satan That it is dangerous to talk with the Devill so much as to bid him to depart if the Lord to try us should suffer him to tempt us visibly as he did Eve unlesse we have a speciall
last judgement in the world to come Why is Christ Jesus also called our Lord Because he is the Lord of glory and life that hath bought us 1 Cor. 1. 2. our head that must govern us and our Soveraigne that subdues all our enemies unto us Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1 19. Eph. 1. 22. Joshua 5. 14 15. Dan. 12. 1. Heb. 1. 10. 14 15. How hath he bought us Not with gold or silver but with his precious blood he hath purchased us to be a peculiar people to himself 1 Pet. 1. 18. What comfort have you by this Seeing he hath paid such a price for us he will not suffer us to perish What learn you from hence that Christ is our head to govern us To obey his Commandements and bear his rebukes and chastisements Luk. 6. 46. John 14. 15. Col. 3. 23 24. In what place of Scripture is the doctrine of Christs Kingdome specially laid down In Esa. 9. vers 6 7. For unto us a child is born and unto us a son is given and the government is upon his shoulder and he shall call his name Wonderfull Counsellour The mighty God The everlasting Father The Prince of Peace The increase of his government and peace shall have none end and he shall sit upon the throne of David and upon his Kingdome to order it and to establish it with Judgement and with Justice from henceforth even for ever the zeale of the Lord of hosts will perform this Psal. 110. 1 2. c. What are we here taught concerning Christs Kingdome The benefit that we receive by it and the cause of it How is the former set forth By declaration First of his person that he is a child born namely God made man whereof hath been spoken Secondly of his properties with the effects of the same How are his properties here expressed They are first generally set forth by comparison of the unlikelihood of his Kingdome with the Regiments of worldly Potentates VVhat difference or inequality is there That whereas other Kings execute matters by their Lievtenants and Deputies armed with their authority In our Saviours Kingdome although there be used instruments yet do they accomplish his will and purpose not only by his authority but also by his strength and vertue VVhat further doctrine doe you note hence That the man of sin or Pope of Rome is not the ministeriall head of the Church which is Christs Kingdom sith he is himselfe present yea and that most notably by his Spirit and more to the advantage of his Church then when he was bodily present Ioh. 16. 7. How are his properties set forth more particularly First that he should be called Wonderfull not that it should be his proper name which was only Jesus But that he should be as renownedly known to be Wonderfull as men are known by their names How is he Wonderfull Partly in his person as is before said and partly in his works namely First in the creation of the world Secondly in the preservation and especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is Wonderfull and first that he is Wonderfull in counsell and The Counsellour VVhat is here to be observed First in the government of a Kingdom counsell and wisdom are the chief as that which is preferred to strength Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure our selves that in the Kingdom of Christ all things are done wisely nothing rashly in which respect he is said to have a long stoal and a white head Rev. 1. 13 14. Secondly a great comfort for the children of God that our Saviour Christ is our Counsellour who giveth all sound advice Thirdly that when we are in any perplexity and know not which way to turn yet we may come to our Saviour Christ who is given unto us for a Counsellour By what means may we come to him for advice By our humble supplications and prayers to him How may we receive advice from him By the doctrine of God drawn out of his holy word which is therefore termed the man of our counsell Psal. 119. 24. VVhat is the next property That he is wonderfull in might and the strong God having all sound strength VVhat have we here to learn 1. That as he is wise and doth all things pertaining to the good of his Church so he is of power to execute all that he adviseth wisely 2. That as there is in us no advice of our selves so there is in us no sound strength to keep us from any evill but that as he giveth good advice to his so doth he with his own power perform and effect it Phil. 2 13. And therefore although we be as the vine of all other trees the weakest or as the sheep of all other beasts the simplest yet we have for our vine a gardner and for our shepherd Christ Jesus the mighty strong God 3. That we should take heed how we depart from his obedience for he will do what he listeth for if to obey be a good means to help us into the favour of our earthly Princes it will much more help us in the favour of the King of Kings VVhat other properties follow Two other which are as it were the branches and effects of the former 1. That he is the Father of eternities 2. The Prince of Peace Sith he is called the Father of eternities is there not a confusion of persons In no wise for it is a borrowed speech signifying that he is the authour of eternity VVhat doe you here gather That where other Kingdomes alter his is everlasting Dan. 2. 44. What doctrine is thereof to be gathered First that the Kingdom of our Saviour Christ being perpetuall he dasheth crushes in peeces al other mighty Monarchies Regiments that shall rise up against him and therfore that his Church subjects generally and every particular member need not to feare any power whatsoever Secondly that whatsoever we have by nature or industry is momentany like unto the grasse that fadeth away and whatsoever durable thing we have we have it from Christ. What is the second property arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subjects to continue in peace and quietnesse Of what nature is this peace It is spirituall Rom. 5. 1. Eph. 2. 14 15 16 17 1. When we have peace with God 2. When we have peace in our Consciences 3. When there is peace between men and men which ariseth out of both the former Where should this peace be established Upon the throne of David that is in the Church of God What is the cause of all this The love and zeal of God breaking thorough all lets either inward from our selves and our own sins or outward from the enmity of the Devill and
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
who is not onely the Lord our Maker Psal. 100. 3. but also our God and Saviour 1 Tim. 4. 10. Psal. 36. 6. Whence is the latter From the Covenant of grace whereby he is our God and Saviour of them that believe 1 Tim. 4. 10. assuring them of all gracious deliverances by vertue of his Covenant from all evills and enemies both bodily and especially spirituall a proofe whereof is laid downe in that famous deliverance of the people of Israel out of the slavery of Egypt which was so exceeding great that by reason thereof they were said to be in an Iron Furnace Deut. 4. 20. How can this belong to us which are no Israelites Though we be not Israel in name or according to the flesh yet wee are the true Israel of God according to the spirit and promise Why doth the Lord make choyse of that benefit which seemeth nothing at all to belong unto us rather then of any other wherein we communicate with them 1. Because it is the manner of God to allure the Israelites to whom the Law was given at first as children with temporall benefits having respect to their infirmity and child-hood whereas wee are blessed of God with greater knowledge and therefore in respect of them are as it were at mans estate Deut. 28. 13. 2. Because it was fittest to expresse the spirituall deliverance from Satan by Christ which was thereby figured and represented and so it belongeth no lesse if not more to us than to them 3. Because we being freed from the slavery of our bloody enemies whereunto we were so neere more than once and unto whom we justly have deserved to have beene enthralled and it being the common case of all Gods Children to bee in continuall danger of the like and to feele the like goodnesse of God towards them we may also make use of this Title and esteeme it a great Bond also of us unto God 4. Because it was the latest benefit the sweetnesse whereof was yet as it were in their mouth and herein the Lord had respect unto our corrupt nature who are ready to forget old benefits how great soever What is there is this reason to set forth the true God whom we worship and to distinguish him from all Idolls whatsoever 1. The name Jehovah which betokeneth that hee onely is of himselfe and all other things have their being of him whereby wee are taught that there is but one true God whose being there is no creature able to conceive and that hee giveth being to all other things both by creating them at first and by preserving and directing of them continually 2. The name Elohim or God which in the Hebrew is of the plurall number to signifie the Trinity of the Persons in the Vnity of the God-head 3. That he is both Omnipotent and is able to do all things and also willing to imploy his power to the preservation of his people proved from an argument of the effects in the deliverance of the Israelites out of Egypt So much of the Preface What are the words of the first Commandement Thou shalt haue no other Gods before Me. Or Thou shalt not haue any strange God before My Face Exo. 20. 3. What is the scope and meaning of this Commandement 1. That this Jehovah one in substance and three in persons the Creator and Governour of all things and the Redeemer of his people is to be entertained for the onely true God in all the powers of our soule Matth. 22. 33. 2. That the inward and spiritual worship of the heart Prov. 23. 26. wherein God especially delighteth Deut. 5. 29. and which is the ground of the outward Prov. 4. 23. Matth. 12. 35. is to be given to him and to none other and that sincerely without hypocrisie as in his sight who searcheth and knoweth the heart Jer. 17. 10. For this word Before me or Before my face noteth that inward entertainment worship wherof God alone doth take notice and thereby God sheweth that he condemneth as well the corrupt thoughts of mans heart concerning his Majesty as the wicked practice of the body for our Thoughts are before his face What is forbidden in this Commandement Originall corruption so farre forth as it is the fountaine of impiety against God Rom. 8. 7. with all the streames thereof What is required in this Commandement That we set up imbrace and sanctifie the Lord God in our hearts Isa. 8. 13. yeilding to him in Christ that inward and spirituall worship which is due unto his Majesty Wherein doth this consist 1. In knowing of God in himselfe in his properties and in his workes for it should be the joy of every Christian soule to know the true God and whom he hath sent Christ Iesus Io. 17. 3. 2. In cleaving unto him Deut. 11. 22. Josh. 23. 8. Acts 11. 23. How is that to be done 1. We must be perswaded of Gods love to us and so rest upon him for all we want being assured that he both can and will abundantly provide for us here and for ever 2. We are to love him so heartily as to be loath to offend him and delight to please him in all things So much of the Commandement in generall What are we to consider of it in particular First the severall branches of it Secondly the helpes and hinderances of the obedience thereof What be the severall branches of this Precept There is here commanded 1. The having of a God and herein Religion 2. The having of one onely God and no more and herein unity 3. The having of the true God and none other for our God and herein truth To what end doth God command us to have a God seeing wee cannot chuse but have him for our God whether we will or not Because albeit all men of necessity must have a God above them yet many either know him not or care not for him and so make him no God as much as in them lyeth What is it then to have a God To know and worship such an infinite Nature as hath his being in himselfe and giveth being to all other things wholly to depend upon him and to yield absolute obedience to his will What is it to have no God In heart to deny either God himselfe or any of his properties or so to live as if there were no God at all What things are to be considered in this first branch of this Commandement Such as doe concerne the faculties of the soule and the severall powers of the inward man namely the Vnderstanding Memory Will Affections and Conscience What is the Vnderstanding charged with in being commanded to have a God 1. To know God as hee hath revealed himselfe in his Word and in his Works 1 Chron. 28. 9. John 17. 3. 2. To acknowledge him to be such an one as we know him to be 3. To have faith both in believing the things that are written of him and
cases be performed There must be 1. A serious search and enquiry after all sins Lam. 3 40. as Traitors against God but especially speciall sins Ier. 8. 6. Psal. 18. 23. as the Arch-rebels 2. Humble confession of Sins 1. Of necessity unto God with shame of face and true sorrow of heart Prov. 28. 13. Ier. 31. 18 19. 2. Vnto men conditionally Luk 17. 9. viz. if either 1. The Church for satisfaction of the publike offence do enjoyne open acknowledgment 2 Cor. 2. 6. Or 2. Some personall wrong dedemand private reconciliation Luk. 17. 4. Or 3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother Iames 5. 16. 3. Fervent and faithfull prayer Psal. 51. 1 2 c. to God in Christ both for pardon of what is past verse 7. and for supply of renewing grace for the time to come verse 10. 4. Promise of amendment and satisfaction to such as we have endammaged Seeing many doe falsly pretend that they repent how may we know that our repentance is true A true triall of ununfained repentance may be taken 1. From the generality of it viz. if it extend to the abhorring and shunning of all sins Psal. 119. 128 139 24. and to the love and practice of all duties without reservation Psal. 119. 6. 2. From the thorow performance of each part viz. 1. Hatred of sin in spirituall warfare against it and that even unto blood if need be Heb. 12. 4. 2. Of the love of righteousnesse in bringing forth fruit worthy amendment of life Matth. 3. 8. to wit good works What is the spirituall warfare The daily exercise of our spirituall strength and armour against our adversary with assured confidence of victory for the state of the faithfull in this life is such that they are sure in Christ and yet fight against sin there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the Devill and enticements of the world How shall we overcome these enemies By a lively faith in Christ Iesus What is then our principall strength The powerfull assistance of God in Christ Ephes. 5. 10. who hath loved us whereby we become more then conquerous Rom. 8. 37. What is our spirituall Armour The compleat furniture of saving and sanctifying graces called therefore the Armor of righteousnesse 2 Cor. 6. 7. and the Panoplie or the whole armor of God Eph. 5. 11 14 c. viz. 1. The girdle of verity and sincerity 2. The breastplate of righteousnesse that is holinesse of life and good conscience 3. The shooes of the preparation or resolution to goe through with the profession of the Gospell of peace 4. The shield of Faith 5. The helmet of the hope of salvation 6. The sword of the Spirit which is the sound knowledge and wise application of the Word of God 7. Finally continuall and instant prayer in the spirit Who are the Adversaries in the spirituall conflict They are either our friends proving us or our enemies seducing and endangering us Who is that friend of ours for our probation who entreth into conflict with us God himselfe who though he tempt no man unto evill no more then he can himselfe be tempted Iam. 1. 13. yet as a Master of defence enureth us to conflict by contending with us even in his owne person viz. sometimes by probatory commandements Gen. 22. 1. or sensible apparitions Gen. 32. 24. but more ordinarily by striking our hearts with his terrors Job 6. 4. withdrawing the comfort of his gracious presence Psal. 77. 7. leaving us for a time to our selves 2 Chron. 32. 31. that by our fals we may acknowledge our weaknesse Finally exercising us under the crosse and yoke of outward afflictions Heb. 12. 5 6. Rev. 3. 19. How must we contend with God No otherwise then Iacob Hos. 12. 3 4. and other holy men have done that is by obedience humility patience and fervent prayer unto God who only inableth us to previle with himselfe giving us the blessing and name of Israel Gen. 32. 28. What are those enemies of ours that seeke to seduce and indanger us Whatsoever marcheth under the banner of Satan the god and prince of the darknesse of this world 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants namely the world 1 Iohn 2. 15. and the flesh Gal. 5. 24. So that the faithfull in this life have battell both without by the temptations of Satan and the world and within by the battell of the flesh against the spirit How doe these enemies fight against our soules By imploying all force and fraud to draw us by sin from the obedience and favour of God unto damnation 1 Iohn 2. 15. What must we doe being thus assaulted We must stand fast being strong in the Lord and in the power of his might and taking unto us the whole armour of God Eph. 6. 13 14. that we may be able to resist in the evill daye and to lead captivity captive How shall we overcome By a lively faith in Iesus Christ. To come then to these enemies in particular What call you Satan The adversary or enemy of God and his people How may we be able to stand against his assaults First we must labour to informe our selves that we may not be ignorant of his enterprises or stratagems 2 Cor. 2. 11. Secondly we must boldly resist Iam. 4. 7. 1. Pet. 5. 9. that is give no place or ground unto him Ephes. 4. 27. or admit no conference with him but rather neglect and despise his suggestions Thirdly we must take the shield of faith in Christ and his assistance setting him on our right hand who is mighty to save Psal. 16. 8. Isa. 63 1. whereby we may quech all the fiery darts of the wicked one Eph. 6. 16. Forthly we must brandish against him the sword of the Spirit that is the word of God Eph. 6. 17. after the example of our Saviour Mat. 4 4. c. keeping our selves to that only which God revealeth to us and requireth of us What is the first assault of Satan against us By subtilty he allureth us to sin and therefore he is called a Tempter and a Serpent How shall we overcome him in these temptations First by faith in Iesus Christ who overcame all Satans temptations in his owne person that so we might overcome him Secondly by resisting the inward motions and outward occasions of sin How shall we doe that By beleeving that we are baptized into the death and Resurrection of Christ. What is the second assault of Satan against us He layeth fearfully to our charge our sins committed and therefore he is called the Devill and accuser How shall we overcome him in these accusations First by faith in Iesus Christ who hath
Or thus It is the holy request of an humble and sanctified heart together with thanksgiving Phil. 4. 6. offered by the power of the spirit of Prayer Rom. 8. 26. as a speciall service unto God Psal. 50. 15. in the name of Christ John 14. 14. in behalfe of our selves and others Ephes. 6. 18. with assurance to be heard in what wee pray for according to the will of God 1 Iohn 5. 14. Iames 1. 6. Why doe we call it a request with thanksgiving Because in all our Prayers there must both petition of the good things we need and thankfull acknowledgment of those things we have obtained 1 Thess. 5. 17 18. As for those formes which containe neither supplication nor giving of thanks as the Articles of the Beleefe the Decalogue c. they may and ought for other good purposes be committed to memory and rehearsed Deut. 6. 7. but to use them as Prayers savoureth of deep ignorance if not of superstition Matth. 6. 7. Why doe you call it the request of the heart Not to exclude the use of bodily gesture much lesse of the voice and tongue in the action of Invocation therefore called the Calves of the Lips Hosea 14. 2. but to shew first that the heart is on our part the principall mover and speaker in prayer from whence both voice and gesture have their force and grace 1 Cor. 14. 15. Psal. 45. 1. 108. 1. Secondly that Prayer on sudden occasions may be secretly and powerfully offered and is of God heard and accepted when neither any voice is uttered nor any bodily gesture employed Exod. 14. 15. Nehem 2. 4. Why doe you adde Of an humble and sanctified heart Because as in generall none can pray or doe any thing acceptable Psal. 109. 7. but such as are truely regenerate and sanctified unto this and every good work Psal. 51. 15. so in speciall and for the present action of prayer it is required as the summe of all sacrifices that the heart be humble and contrite Psal. 51. 17. acknowledging it owne unworthinesse by reason of sinne Dan. 9. 8 9. feeling the want of Gods grace and mercy Psal. 143. 6. and submitting it selfe unto him willing to be beholding for the least degree of favour Luke 15. 18 19. What then is required of us that our prayers may be holy 1. That we pray with faith and assurance that God for Christ sake wil heare us 2. That we pray with feare and reverence of God 3. That we pray with humility and a lively sense of our owne unworthinesse to obtaine any thing at Gods hands 4. That we pray with a true feeling of our owne wants and an earnest desire to obtaine those things for which we pray 5. That our affections be agreeable to the matter for which we pray 6. That we purpose to use all good meanes for the obtaining of those things for which we pray In brief these be the speciall properties of true prayer It must be 1. In faith without wavering Iames 1. 6. 2. In truth without faining Psal. 145. 18. 3. In humility without swelling Luke 18. 13. 4. In zeale without cooling Iames 5. 16. 5. In constancy without fainting Luke 18. 1. What learne you hence That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers in conscience of their owne frailties and infirmities Esa. 38. 14 15. Psal. 77. 9 10. 32. 3 5. What is the spirit of Prayer An especiall grace and operation of the holy Ghost Iude 20. called therefore the spirit of grace and supplication Zachary 12. 10. enabling us to powre out our soules unto the Lord Psalme 62. 8. with sighes that cannot be expressed Romanes 8. 26. For the holy Ghost must bee our helper in prayer to teach us both what to pray and how to pray Rom. 8. 26. To whom must we pray To God alone and to none other For 1. He alone is the searcher of the hearts heareth the voice and knoweth the meaning of the spirit of prayer Psal. 65. 2. Rom. 8 27. 2. He is able to grant whatsoever we demand Eph. 3. 20. 3. He challengeth our faith and confidence without which we cannot pray Rom. 10. 14. Wherefore seeing he alone heares all prayers heales all sins knowes all suiters Jer. 31. 18. 2 Chron. 7. 14. 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pitty all and power enough to relieve all our wants and necessities to him alone we are to pray and to none other What learne you hence That seeing the Scripture forbiddeth us to communicate Gods honour to any other Isa. 42. 8. 48. 12. such as pray either to Saints or Angels Col. 2. 18. have forgotten the name of their God Psal. 44. 20. which condemneth those of the Church of Rome who would have us to pray to Angels and Saints departed Whether must we direct our prayers to the Father or the Sonne or to the Holy-Ghost We must pray to the Trinity of Persons in the Vnity of the Godhead that is to say to our God in Trinity In whose name or for whose sake must we pray to God In the only name and for the only sake of his Sonne our Lord Iesus Christ Dan. 9. 17. Iohn 16. 23 24. the alone Mediator between God and man 1 Tim. 2. 5. As of propitiation so or intercession 1 John 2. 1 2. Rom. 8. 34. who through the vaile of his flesh and merit of his bloud hath prepared for us a new and living way whereby we may be bold to enter into the holy place Heb. 10. 19. in whom alone we are made the children of God and have liberty to call him Father Gal. 4. 5. Finally in with and for whom God giveth all things that be good to his Elect Rom. 8. 32. Who are condemned by this Doctrine They of the Church of Rome who teach us to pray in the name of Saints and make them to be our Mediators between God and us For whom are we to pray For our selves and others us and ours in a word for all men 1 Tim. 2. 1. even our enemies Mat. 5. 44. because they beare the common Image of God Jam. 3. 9. and bloud of mankinde whereof we are all made Act. 17. 26. unlesse it be apparent that any one hath committed the unpardonable sin 1 John 5. 16. But principally for such as are our brethren in Christ and of the houshold of faith Eph. 6. 18. Gal. 6. 10. Secondly for all sorts and degrees of men especially publick persons as Rulers and such as are in authority 1 Tim. 2. 2. Ministers that watch over our soules Eph. 6. 19. Col. 4. 3 c. What assurance have we that we shall be heard in what we pray for 1. Because we pray to that God that heareth prayers Psal. 65. 2. 2. And is the rewarder of all that come unto him Heb. 11. 6. and in his name to whom
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
here understand by kingdome Gods absolute soveraignty and right over all things 1 Chron. 29. 11. which answereth to the second Petition and therfore this reason of Gods right and authority over all ought to move us to pray unto him and to him alone as to one that hath onely right to any thing wee have need of What is meant by power The omnipotency of God whereby he is able to doe all things Luke 1. 37. That beside his right noted in the former word he is also able to bring to passe whatsoever he will both which concurre in God though not alwaies in earthly Princes which seemeth to answer unto the third Petition and ought to give us encouragement to pray unto him who is able to effect any thing we pray for according to his will and to strengthen us to any thing which in duty we ought to doe although there be no strength in us What is meant by glory That due which rising from the two former of kingdome and power doth rightly belong unto God as following upon the concurrence of the other two For if whatsoever we desire be granted unto us in that he reigneth powerfully it is reason that from the establishing of his kingdome and power all glory and praise should returne unto him againe Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them Psalme 65. 1 2. otherwise we have no comfort of our prayers And it answereth to the first Petition and ought to move us to pray unto him and to assure us that our prayers are granted seeing by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the servants of God have grounded their confidence on of being heard that the name of God therein should be glorified What meane you by the word thine Hereby these Titles of Kingdome Power and Glory are appropriated unto God to whom they do belong and all creatures excluded from fellowship with him in these Attributes For howsoever Kingdome Power and Glory are communicated unto some creatures namely Kings and Princes Dan. 2. 37. as Gods Instruments and Vice-gerents Psalme 82. 6. yet God alone claimeth them originally of himselfe and absolutely without dependance or controll others have them not of themselves but as borrowed and hold them of him as Tenants at will Rom. 8. 15. Prov. 8. 25. Job 33. 13. What is meant by the words for ever or for ages By ages he meaneth eternity Dan. 2. 4. and thereby putteth another difference between the kingdome power and glory of God which is eternall without any beginning or end 1 Tim. 1. 17. and that in Princes whose kingdomes powers and glory fade How is that a close of confirmation to our requests Because we doe not onely in generall ascribe Kingdome Power and Glory unto God as his due but also with respect to our prayers and suits beleeving and professing that he as King of heaven and earth hath authority to dispose of all his treasures Rev. 3. 7. as omnipotent is able to doe exceeding abundantly above all that wee aske or thinke Eph. 3. 20. Finally as the God of glory is interessed in the welfare of his servants for the maintaining of the honour of his Name Psal. 35. 27. and truth of his promise Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions Because First he is our King and so tyed to help us who are his Subjects Secondly he hath power and thereforefore is able to helpe us Thirdly the granting of our Petitions will be to his glory and praise whereupon we firmely beleeve that God the mighty and everlasting King 1 Tim. 1. 17. can and for his owne glory will grant the things we have thus demanded Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22. What is understood by this last word Amen Not onely So be it as commonly men say but also so it is or shall be as we have prayed Rev 22. 20 21. For it is a note of confidence and declaration of Faith without which our prayers are rejected whereby we assure our selves that God will grant those things which wee have prayed to him for Why are we taught to conclude with this word There being two things required in prayer a fervent desire James 5. 17. and faith James 1. 6. which is a perswasion that these things which we truely desire God will grant them for Christs sake This is a testimony both of our earnest affection of having all those things performed which in this Prayer are comprehended and the assurance of our faith to receive our desires at least so farre forth as God seeth good for us And so hereby we doe not onely testifie our earnest desire that so it may bee but also expresse our full assurance that so it shall be as we have prayed according to the will of God and being already let in Matth. 7. 8. by the key of faithfull prayer into the rich treasure of his mercies wee also set our seale Iohn 3. 11. in the word of faith Amen Is it lawfull to use no other forme of words then that which is set downe in the Lords Prayer We may use another forme of words but we must pray for the same things and with like affection as is prescribed in that Prayer This forme being so absolute what need we use any other words in praying Because as to refuse this forme savoureth of a proud contempt of Christs ordinance so to confine our selves to these words alone argueth extreame idlenesse in this duty wherein variety of words is required for the powring out of our soules before the Lord Hos. 14. 3. and oftentimes according to the occasions some one petition is more then the rest to be insisted on and importuned Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us as an excellent coppy or lesson to be both repeated and imitated or at least aymed at by us his Schollers for which cause both he himselfe Iohn 17. 10. and his Apostles Acts 4. 24. are recorded to have prayed in other words which yet may be referred to this Finally the liberty which the Lord affourdeth us is not to be abridged or despised who admitteth all languages words and formes agreeable to this patterne whether read rehearsed by heart or presently conceived 2 Chron. 29. 30. Psalme 90 92. in the titles Numb 10. 35 36. so be it we pray both with spirit and affection and understanding also 1 Cor. 14. 15. May there not then besides this Prayer of the Lord be now under the Gospell a set forme of Prayer in the Church Yes verily so that it be left at the liberty of the Church not of private men without consent of the Church to alter it Wherefore is it necessary that there be a set forme of Prayer To help the weaker and ruder sort
inward meanes from the outward In no case for those things which God hath joyned together no man may separate Matth. 19. How doth it appeare that God hath joyned both these meanes together Because hee saith by the Prophet Esay chap. 59. 21. that this is the Covenant that hee will make with his people to put his Spirit and Word in them and in all the posterity of the Church The Apostle in like manner 1 Thess. 5. 19. 20. joyneth these two together Quench not the Spirit and despise not prophesying It would seem by these words of the Apostle that the Spirit of Adoption and Sanctification proper to the faithfull may be lost whilst he exhorteth that we should not quench the Spirit By no means but as God doth assure the faithful of their continuance in him so he doth declare by these exhortations that the only means wherby we should nourish this holy fire in us is to take heed to the preaching of the Word Is by the word prophecying only meant the preaching of the Word No but by a figurative speech all those outward meanes whereby God useth to give his holy Spirit as are the Sacraments and the discipline of the Church over and above the preaching of the Word which being principall of all is here set downe for the rest Why doth the Apostle set the Spirit before the preaching of the Word meant by Prophecy considering that by and after preaching of the VVord the Lord giveth his Spirit 1. Because the Spirit is the chiefe of the two the Word being but the instrument whereby the Spirit of God worketh 2. For that the worke of the Spirit is more generall and reacheth to some to whom the preaching of the Word cannot reach 3. For that the Word is never profitable without the Spirit but the Spirit may be profitable without the Word as after will appeare What doe you learne of this that the meanes of Gods Spirit and Word are usually conjoyned together That no man is to content himselfe with this phantasie to thinke that he hath the Spirit and so to neglect the Word because they goe together Who are by this condemned The Anabaptists Papists Libertines which ascribe to the Spirit that which they like although wickedly seeing the Spirit doth not ordinarily suggest any thing to us but that which it teacheth us out of the word Ioh. 14. 26. What other sort of men are here condemned The Stancharists who esteem the Word to be fit to chatechise and to innitiate or enter us in the rudiments of Religion But too base to exercise our selves continually in it wheras the Prophets and Apostles most excellent men did notwithstanding exercise themselves in the Scriptures Mar. 4. 1 2 c. compared with Isa. 2. 1 2 c. 2 Pet. 3. 15 16. Are none saved without hearing of the Word Yes For first children which are within the Covenant have the Spirit of God without the ordinary meanes of the Word and Sacraments Mat. 2. Rom. 8. 9 14. Secondly some also of age in places where these meanes are not to be had Thirdly some also which living in places where such means are yet have no capacity to understand them as some naturall fooles mad men or deafe borne to shew that God is not tied to meanes What must we here take heed of That we presume not upon this sith that notwithstanding this secret working of God yet it is as impossible to come to heaven if having the means and capacity of receiving them we contemne the means as it is impossible to have a harvest where no seed time hath gone before Mat. 13. or to have children without the Parents seed 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word Indeed where the Lord placeth not the preaching of the VVord there he can and doth work faith without it but where he hath placed it he will not doe it without it In times and places where Popery hath prevailed many were and may be so at this day in Spaine and Rome converted by the very bare reading of the Word yea without the reading of the VVord but not so among them who have or may have it either by going from home to it or fetching it home to them How is the diverse working of Gods Spirit by the Ministry of the Word set out unto us By the parable of the seed three parts whereof fell into barren and unprofitable ground one into good and fruitfull Mat. 13. 3. 9. 18 19 24. Are not three parts of the foure in the Church likely to be condemned by this Parable No in no case For it is both curious and uncomfortable Doctrine it being a far different thing to have three sorts of wicked men in foure sorts and to have thrice as many of one sort What is the first thing you observe here common to the godly with the wicked To understand something of the word of grace and to give consent unto the same If they understand it how is it that the first sort of unfruitfull hearers are said not to understand Mat. 13. 19. They have some understanding but it is said to be none because it is no cleare knowledge whereof they can give a reason out of the Word nor effectuall which ariseth from hence for that they come without affection and goe away without care What are we here to learne 1. To take heed not to deceive our selves in a bare profession or light knowledge of the Word and that we come to heare it with zeale and depart with care to profit 2. To beware also of the great subtilty of Satan who as a swift bird snatcheth the Word out of the unprepared hearts even as also doth a thiefe which taketh away whatsoever he findeth loose What observe you in the second sort common to the godly with the wicked To have some kind of delight in the Word and a glimpse of the life to come Mat. 13. 20. Heb. 4. 5. What difference is there between a godly joy and this 1. This is like the blaze of the fire and is never full and sufficient whereas the godly joy is above that of gold and silver 2. The wickeds delight is for another purpose then is the godlies For it is only to satisfie a humour desiring to know something more then others whereas the godlies joy is to know further to the end they may practise Why is it said they have no root Mat. 13. 21. Because though they understand the things yet are they not grounded upon the reasons and testimonies of the Word nor transformed into the obedience of the Gospell and therfore when persecution commeth they wither away Proceed to the third sort They are they which keep it it may be with some suffering of persecution yet the thornes of covetousnesse or of worldly delights overgrow the good seed and make it unfruitfull So much of the three sorts of unfruitfull soyle and
effect of his pride He boasteth himselfe that he is God as the Popes flatterers in the Canon Law call him Our Lord God the Pope Neither doth his pride stay there but also he challengeth to himself things proper to God as the title of Holinesse also power to forgive sins and to carry infinite soules to hell without check or controlment and to make of nothing something yea to make the Scriptures to be no Scriptures and no Scripture to be Scripture at his pleasure yea to make of the creature the Creator It should seeme to be an impossible thing that men should be carried away from the faith of the Gospel by one so monstrous and directly opposite to Christ. It might seem so indeed if at once and at a sudden he had shewed himselfe in such foule colours and therefore by certaine decrees of iniquity he raised himselfe to his height of wickednesse and did not at the first shew himselfe in such a monstrous shape and likenesse How doth that appeare By the Apostle who in the 2 Thess. 2. 3. unto 13. sheweth of two courses the Devill held to bring this to passe one secret and covert before this man of sin was revealed the other when he was revealed and set up in his Seat What were the wayes of Antichrists comming before he was revealed Those severall errours which were spread partly in the Apostles time and partly after their time thereby to make a way for his comming and in this respect this mystery of iniquity was begun to be wrought as it were under ground and secretly in the Apostles time How was this mystery of iniquity wrought in the Apostles time By many ambitious spirits as it were petty Antichrists which were desirous to be Lords over the Church and wicked Hereticks which then sowed many errours and heresies as justification by works worshipping of Angels and which put Religion in meats and condemned marriage which were beginnings and grounds of Popery and Antichristianisme 3 John 9. Acts 5. 1. Gal. 1. 6 7. 2. 6. Col. 2. 18 21. 1 Tim. 4. 3. What gather you of this That those whom God hath freed from the bondage of Popery should strive to free themselves from all the remanents thereof lest if they cleave still to any of them God in judgment bring the whole upon them againe How shall Antichrists Kingdome be continued and advanced after that he is revealed By the power of Satan in lying miracles and false wonders What difference is there betwixt Christs miracles and theirs Very great every way for Christs miracles were true whereas these are false and lying and by legerdemaine Christs miracles were from God but theirs where there is any strange thing and above the common reach of men from the Devill Christs miracles were for the most part profitable to the health of man but theirs altogether unprofitable and for a vain shew Christs miracles were to confirme the truth but theirs to confirme falshood What gather you of this That seeing the Popes Kingdome glorieth so much in wonders it is most like that he is Antichrist seeing the false Christs and the false Prophets shall doe great wonders to deceive if it were possible the very Elect and that some of the false Prophets prophesies shall come to passe we should not therefore beleeve the doctrine of Popery for their wonders sake seeing the Lord thereby tryeth our faith who hath given to Satan great knowledge and power to work strange things to bring those to damnation who are appointed unto it Moreover whatsoever Miracles are not profitable to some good neither tend to confirme a truth they are false and lying so that as the Lord left an evident difference between his Miracles and the inchantments of the Egyptians so hath he left an evident difference between the Miracles of Christ and his Apostles and those of the Romish Synagogue Matth. 24. 24. Deut. 13. 12. Exod. 7. 12. Are not miracles as necessary now as they were in the time of the Apostles No verily for the Doctrine of the Gospell being then new unto the world had need to have been confirmed with miracles from heaven but it being once confirmed there is no more need of miracles and there we keeping the same Doctrine of Christ and his Apostles must content our selves with the confirmation which hath already been given What ariseth out of this That the Doctrine of Popery is a new Doctrine which hath need to to be confirmed with new miracles and so it is not the doctrine of Christ neither is established by his miracles What force shall the Miracles of Antichrist have Marvellous great to bring many men to damnation God in the just revenge of the contempt of the truth sending a strong delusion among them Hither to we have heard Antichrist described by his effects and properties now tell me here where is the place of his speciall residence That is the City of Rome How doth that appeare First because he that letted at the time when Paul wrote was the Emperour of Rome who did then sit there and must be dis-seated as the learned Papists themselves grant ere the Pope could enter upon it Secondly Rev. 17. 18. John called the City where he must sit the Lady of the world which at that time agreed onely to Rome being the Mother City of the world Thirdly it was that City which was seated upon seven hills Rev. 17. 9. which by all ancient Records belongeth properly and onely to Rome As for the occasion of the Popes placing there it came by the meanes of translating of the Seat of the Empire from Rome to Constantinople from whence ensued also the parting of the Empire into two parts by which division it being weakned and after also sundred in affection as well as in place was the easier to be entred upon and obtained by the Pope What doe you further gather of that the Apostle saith that he that letteth shall let That the Antichrist is not one particular man as the Papists doe fancy for then by the like phrase he that letteth must be one particular man where it cannot be that one man should live so many hundred yeeres as from Pauls time to the time of the translation of the Empire from Rome much lesse untill within two years and a half of the latter day as they imagine the time of Antichrist and therefore as by him that letteth is understood a succession of men and not one onely man so in Dan. 7. 3. 17. the foure beasts and the foure Kings doe not signifie foure particular men but foure governments in every one whereof there were sundry men that ruled so that the argument of the Papists who upon the words the man of sinne would prove that the Antichrist the Apostle speaketh of is one singular man is but vaine and hath no consequence in it But how can Antichrist be already come seeing the Empire yet standeth The name of the Empire onely remaineth the
not by the ordinary way of naturall generation is thereby freed from all the touch and taint of the corruption of our flesh which by that means onely is propagated from the first man unto his posterity Whereupon hee being made of man but not by man and so becomming the immediate fruit of the womb and not of the loyns must of necessity bee acknowledged to be that HOLY THING which so was born of so blessed a Mother Who although shee were but the passive and materiall principle of which that precious flesh was made and the holy Ghost the agent and efficient yet cannot the man Christ Jesus thereby bee made the Son of his own Spirit Because Fathers doe beget their children out of their own substance the holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of our Lord whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his person that which before he was not and yet without change for so must God still bee remaining that which hee was whereby it came to passe that this holy thing which was born of her was indeed and in truth to bee called the SON of GOD. Which wonderfull connexion of two so infinitely differing natures in the unity of one person how it was there effected is an inquisition fitter for an Angelicall intelligence then for our shallow capacity to look after to which purpose also wee may observe that in the fabrick of the Ark of the Covenant the posture of the faces of the Cherubims toward the Mercy-seat the type of our Saviour was such as would point unto us that these are the things which the Angels desire to stoope and look into And therefore let that satisfaction which the Angel gave unto the Mother Virgin whom it did more specially concern to move the question How may this bee content us The power of the Highest shall overshadow thee For as the former part of that speech may informe us that with God nothing is impossible so the latter may put us in minde that the same God having overshadowed this mystery with his own vaile wee should not presume with the men of Bethshemesh to look into this Ark of his lest for our curiosity wee bee smitten as they were Onely this wee may safely say and must firmely hold that as the distinction of the Persons in the holy Trinity hindreth not the unity of the Nature of the Godhead although every Person intirely holdeth his owne incommunicable property so neither doth the distinction of the two Natures in our Mediatour any way crosse the unity of his Person although each nature remaineth intire in it self and retaineth the properties agreeing thereunto without any conversion composition commixtion or confusion When Moses beheld the bush burning with fire and yet no whit consumed he wondred at the sight and said I will now turn aside and see this great sight why the bush is not burnt But when God thereupon called unto him out of the midst of the bush and said Draw not nigh hither and told him who he was Moses trembled hid his face and durst not behold God Yet although being thus warned we dare not draw so nigh what doth hinder but we may stand aloof off and wonder at this great sight Our God is a consuming fire saith the Apostle and a question wee finde propounded in the Prophet Who among us shall dwell with the devouring fire who amongst us shall dwell with the everlasting burnings Moses was not like other Prophets but God spake unto him face to face as a man speaketh unto his friend and yet for all that when hee besought the Lord that he would shew him his glory hee received this answer Thou canst not see my face for there shall no man see me and live Abraham before him though a special friend of God and the father of the faithfull the children of God yet held it a great matter that he should take upon him so much as to speak unto God being but dust and ashes Yea the very Angels themselves which are greater in power and might are fain to cover their faces when they stand before him as not being able to behold the brightnesse of his glory With what astonishment then may wee behold our dust and ashes assumed into the undivided unity of Gods own Person and admitted to dwell here as an inmate under the same roofe and yet in the midst of those everlasting burnings the bush to remain unconsumed and to continue fresh and green for evermore Yea how should not wee with Abraham rejoyce to see this day wherein not onely our nature in the Person of our Lord Jesus is found to dwell for ever in those everlasting burnings but in and by him our own persons also are brought so nigh thereunto that God doth set his Sanctuary and Tabernacle among us and dwell with us and which is much more maketh us our selves to be the house and the habitation wherein he is pleased to dwell by his Spirit according to that of the Apostle Yee are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people And that most admirable prayer which our Saviour himself made unto his Father in our behalf I pray not for these alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me I in them and thou in mee that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me To compasse this conjunction betwixt God and us he that was to be our JESUS or Saviour must of necessity also be IMMANUEL which being interpreted is God with us and therefore in his Person to be Immanuel that is God dwelling with our flesh because he was by his Office to to be Immanuel that is he who must make God to be at one with us For this being his proper office to be Mediatour between God and men he must partake with both and being before all eternity consubstantiall with his Father he must at the appointed time become likewise consubstantiall with his children Forasmuch then as the children are partakers of flesh and bloud he also himself likewise took part of the same saith the Apostle We read in the Romane history that the Sabines and the Romanes joyning battell together upon such
of bloud nor of the will of the flesh nor of the will of man but of God Now as our Mediatour in respect of the Adoption of Sons which he hath procured for us is not ashamed to call us Brethren so in respect of this nevv birth whereby hee begetteth us to a spirituall and everlasting life he disdaineth not to own us as his Children When thou shalt make his seed an offering for sin he shall see his seed saith the Prophet Esaias A seed shall serve him it shall be accounted to the Lord for a generation saith his Father David likewise of him And he himself of himselfe Behold I and the children which God hath given mee Whence the Apostle deduceth this conclusion Forasmuch then as the children are partakers of flesh and bloud he also himselfe likewise took part of the same He himself that is he who was God equall to the Father for who else was able to make this new creature but the same God that is the Creator of all things no lesse power being requisite to the effecting of this then was at the first to the producing of all things out of nothing and these new babes being to be born of the Spirit who could have power to send the Spirit thus to beget them but the Father and the Son from whom he proceeded the same blessed Spirit who framed the naturall body of our Lord in the womb of the Virgin being to new mould and fashion every member of his mysticall body unto his similitude and likenesse For the further opening of which mystery which went beyond the apprehension of Nicodemus though a master of Israel wee are to consider that in every perfect generation the creature produced receiveth two things from him that doth beget it Life and Likenesse A curious limmer draweth his own sons pourtraicture to the life as we say yet because there is no true life in it but a likenesse onely he can not be said to be the begetter of his picture as he is of his Son And some creatures there be that are bred out of mud or other putrid matter which although they have life yet because they have no correspondence in likenesse unto the principle from whence they were derived are therefore accounted to have but an improper and equivocall generation Whereas in the right and proper course of generation others being esteemed but monstrous births that swarve from that rule every creature begetteth his like nec imbellem feroces Progenerant aquilae columbam Now touching our spirituall death and life these sayings of the Apostle would be thought upon We thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me 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 From all which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraign medicine that could be thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine did come to be applyed Our Physitian therefore must not onely be able to restore us unto health but unto life it selfe which none can doe but the Father Son and holy Ghost one God blessed for ever To which purpose these passages of our Saviour also are to be considered As the Father hath life in himself so hath he given to the Son to have life in himself As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world The substance whereof is briefly comprehended in this saying of the Apostle The last Adam was made a quickening spirit An Adam therefore and perfect Man must he have been that his flesh given for us upon the Crosse might bee made the conduict to convey life unto the world and a quickening spirit he could not have been unlesse hee were God able to make that flesh an effectuall instrument of life by the operation of his blessed Spirit For as himself hath declared It is the Spirit that quickneth without it the flesh would profit nothing As for the point of similitude and likenesse we read of Adam after his fall that he begat a son in his own likenesse after his image and generally as well touching the carnall as the spirituall generation our Saviour hath taught us this lesson That which is born of the flesh is flesh and that which is born of the Spirit is spirit Whereupon the Apostle maketh this comparison betwixt those who are born of that first man who is of the earth earthy and of the second man who is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly and as wee have borne the image of the earthy we shall also bear the image of the heavenly We shall indeed hereafter bear it in full perfection when the Lord Jesus Christ shall change our base body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Yet in the mean time also such a conformity is required in us unto that heavenly man that our conversation must be in heaven whence we look for this Saviour and that we must put off concerning the former conversation that old man which is corrupt according to the deceitfull lusts and be renued in the spirit of our mind and put on the new man which after God is created in righteousnesse and true holinesse For as in one particular point of domesticall authority the Man is said to be the image and glory of God and the Woman the glory of the Man so in a more universall manner is Christ said to bee the image of God even the brightnesse of his glory and the expresse image of his person and we to be conformed to his image that he might be the first-born among those many brethren who in that respect are accounted
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity
to the clearing of the understanding How then doth our Saviour perform his Propheticall office Two wayes outwardly and inwardly How inwardly By the teaching and operation of his holy Spirit Ioh. 6. 45. Act. 16. 14. How outwardly By opening the whole will of his Father and confirming the same with so many signes and wonders How did he this Both in his own person when he was upon the earth Heb. 2. 2 3. as a Minister of the circumcision Rom. 15. 18. but with the authority of the Law-giver Mat. 7. 29. and by his servants the Ministers Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof before his incarnation by the Prophets Priests and Scribes of the old Testament Heb. 1. 1. 1 Pet. 1. 11 12. 3. 18 19. 2 Pet. 1. 19. 20 21. Hos. 4. 6. Mat. 2. 5. 6. 17. 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose 2 Cor. 4. 6. 5. 19 20. Eph. 4. 8. 11 12 13. How doth it appeare that he hath opened the whole will of his Father unto us Both by his own testimony Joh. 15. 15. I call you no more servants because the servant knoweth not what his Master doth but I call you friends because all which I have heard of my Father I have made knowne unto you and by the Apostles comparison Heb. 3. preferring him before Moses though faithfull in Gods house In what respect is our Saviour preferred before Moses 1. As the builder to the house or one stone of the house 2. Moses was only a servant in the house our Saviour Master over the house 3. Moses was a witnesse only and writer of things to be revealed but our Saviour was the end and finisher of those things What learn you from hence 1. That it is a foul errour in them that think of our Saviour Christ so faithfull hath not delivered all things pertaining to the necessary instruction and government of the Church but left them to the traditions and inventions of men 2. That sith our Saviour was so faithfull in his office that he hath concealed nothing that was committed to him to be declared the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered and that are in their times to be revealed 3. That we should rest abundantly contented with that Christ hath taught rejecting whatsoever else the boldnes of men would put upon on us Did he first begin to be the Prophet Doctor or Apostle of his Church when he came into the world No but when he opened first his Fathers will unto us by the ministery of his servants the Prophets 1 Pet. 1. 10 11. 3. 19. Heb. 3. 7. Is his Propheticall office the same now in the time of the Gospell that it was before and under the Law It is in substance one and the same but it differeth in the manner and measure of revelation for the same doctrine was revealed by the ministery of the Prophets before the Law by word alone after by word written and in the time of the Gospell more plainly and fully by the Apostles and Evangelists What have we to gather hence that Christ taught and teacheth by the Prophets Evangelists and Apostles 1. In what estimation we ought to have the books of the old Testament sith the same Spirit spake then that speaketh now and the same Christ. 2. We must carry our selves in the hearing of the word of God not to harden our hearts Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof hardeneth men to further Judgement for it is a two-edged sword to strike to life or to strike to death it is either the favour of life to life or the savour of death to death 2 Cor. 2. 16. How doth the Apostle presse this Heb. 3. verse 8 9 10. c. First he aggravateth the refusall of this office of our Saviour against the Israelites by the time forty yeares by the place the wildernesse and by the multitude of his benefits then he maketh an application thereof verse 12 13. consisting of two parts 1. A removing from evill 2. A moving to good What comfort have we by the Propheticall office of our Saviour 1. Hereby we are sure that he will lead us into all truth revealed in his word needfull for Gods glory and our salvation 2. We are in some sort partakers of the office of his prophecie by the knowledge of his will for he maketh all his to prophecie in their measure enabling them to teach themselves and their brethren by comforting counselling and exhorting one another privately to good things and withdrawing one another from evill as occasion serveth Acts 2. 17 18. So much of the Propheticall office of our Saviour Christ what is his Kingly office It is the exercise of that power given him by God over all Ps. 110. 1. Ezek. 34. 24. and the possession of all Mat. 28. 18. Psalm 2. 8 c. for the spirituall government and salvation of his elect Esa. 9. 7. Luk. 1. 32 33. and for the destruction of his and their enemies Psalm 45. 5. For what reasons must Christ be a King 1. That he might gather together all his Subjects into one body of the Church out of the world 2. That he might bountifully bestow upon them and convey unto them all the aforesaid meanes of salvation guiding them unto everlasting life by his Word and Spirit 3. That he might appoint Lawes and Statutes which should direct his people and bind their consciences to the obedience of the same 4. That he might rule and governe them and keep them in obedience to his Lawes 5. That he might appoint officers and a setled government in his Church whereby it might be ordered 6. That he might defend them from the violence and outrage of all their enemies both corporall and spirituall 7. That he might bestow many notable priviledges and rewards upon them 8. That he might execute his judgements upon the enemies of his subjects How doth he shew himselfe to be a King By all that power which he did manifest as well in vanquishing death and hell as in gathering the people unto himselfe which he had formerly ransomed and in ruling them being gathered as also in defending of them and applying of those blessings unto them which he hath purchased for them How did he manifest that power First in that being dead and buried he rose from the grave quickned his dead body ascended into heaven and now sitteth at the right hand of his Father with full power and glory in heaven Act. 10. 30. Eph. 4. 8. Secondly in governing of his Church in this world 1 Cor. 15. 25 26 27 28. continually inspiring and directing his servants by the divine power of his holy Spirit according to his holy word Esa. 9. 7. 30. 21. Thirdly by his