8. Now these properties are not inherent qualities but relative affections unto which agrees all that perfection which is found in the like affections of the Creature but no imperfection agreeth to them 9. Hence t is that a relative property in God doth make or infer a person which in the Creatures hath not the same reason 10. Those subsistences are either breathing as Father and Sonne or breathed as the Holy Spirit 11. To breath or send forth is a relation not such as by it selfe can make a person but common to two persons 12. The relative property of the Father is to beget Psal. 2. 7. Thou art my Sonne this day I begot thee Iohn 3. 16. the only begotten Sonne Heb. 1. 6. The first begotten Hence he is the first in Order 13. The relative property of the Sonne is to be begotten that is so to proceede from the Father that he is partaker of the same Essence and doth perfectly resemble his nature and hence he is the second in order Heb. 1. 3. The brightnesse of his glory and the Character of his Person 14. The property of the holy Ghost is to be breathed or sent forth and proceede both from the Father and the Sonne Iohn 15. 26. Whom I will send to you from the Father that spirit of truth who proceeds from the Father Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne 15. The difference betweene these two to be begotten which agrees to the Sonne and to proceed which is proper to the holy Ghost cannot be explained by us in proper words but that the Sonne proceeds from the Father alone and the holy Ghost from the Father and the Sonne making one relative together Or making together one relation 16. Yet it may in part be shadowed out in a similitude namely the father is as it were Deus intelligens God understanding the Sonne the expresse Image of the Father is as it were Deus intellectus God understood the holy Spirit flowing and breathed from the Father by the Sonne is as it were Deus dilectus God beloved The Sonne is produced as it were by an act of understanding or speaking from the understanding or fruitfull memory of the Father the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne Hence the Sonne is called the word Wisdome Image which are not affirmed of the holy Ghost But because in the Creatures there is found the generation of a sonne but there is not any thing found which doth so immediately procced from two equally perfect as the holy Spirit proceedeth from the Father and the Sonne therefore the procession of the Sonne is properly designed noted or set downe in Scripture but neither is a speciall manner of proceeding nor speciall name absolutly proper given to the third person For it is truly said of the Father and the Sonne that they are spirits and holy and the Sonne also proceedeth from the Father by spirituall generation 17. The proper name of God with his proper titles is given in Scripture not onely to the Father but also to the Sonne Ier. 23. 6. Iehova our righteousnesse Iohn 1 1. The word was God Rom. 9. 5. God blessed for ever 1. Tim. 3 16. God manifest in the flesh Rev. 17. 14. Lord of Lords and King of Kings It is also given to the holy Spirit Acts 5. 3 4. that thou shouldest ly to the holy Spirit thou hast lien unto God Acts 28. 25. with Isay 6. 9. Iehova said the holy Ghost spake 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. the Temple of God the Temple of the spirit 18. Divine attributes are affirmed not only of the Father but also of the Son Isay 9. 6. The most mighty God Father of eternity Iohn 2. 25. He knew what was in man and 3. 13. The son of man is in Heaven and 8. 38. Before Abraham was I am In like manner also of the holy Spirit Psal. 139. 7. Whither shall I fly from thy spirit 1. Cor. 2. 10. The spirit searcheth all things even the deepe things of God Heb. 9. 14. the eternall spirit 19. The proper operations of God are attributed not only to the Father but also to the Sonne and the holy spirit Election is attributed to the Sonne Mat. 24. 31. His elect and the eternall counsell of God is attributed to the holy Ghost Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell Creation is attributed to the Sonne Iohn 1. 3. All things were made by him and without him was made nothing that was made Also it is attributed to the holy Spirit Psal. 33. 6. By the Word of the Lord were the Heavens made and all the strength of them by the breath of his mouth Upholding governing of things created is attributed to the Sonne Heb. 1. 3. Who upholdeth all things by that his mighty Word Also they are attributed to the holy Spirit Gen. 1. 2. The spirit did move upon the face of the waters Zech. 4. 6. By my Spirit saith the Lord of Hosts Proper Power of doing miracles is given to the Son Act. 4. 10. Through the name of Iesus Christ he standeth before you whole 9 34. Iesus Christ he aleth thee It s also given to the holy Spirit Acts 2. 4. They began to speake with tongues as the spirit gave them utterance The communicating of spirituall life and of all grace in vocation justification adoption sanctiand glorification fication is every where given as well to the Sonne holy Spirit as to the Father the ordaining sending blessing of Ecclesiasticall Ministery is given to the Sonn Eph. 4. 8. 11. He gave gifts he gave some Apostles c. And to the holy Ghost 1. Cor. 12. 11. All these worketh one the same spirit Act. 20. 28. The holy Spirit hath made you overseers The very Resurrection of the flesh is ascribed to the Sonne as the author Iohn 6. 54. I will raise him up Also to the holy Spirit Rom. 8. 11. Hee shall raise up your bodies by his spirit dwelling in you 20. Divine honour also and worship is given not only to the Father but also to the Sonne Heb. 1. 6. Let all the Angels of God worship him And also to the holy Spirit when his Name together with the Father and the Sonne is appointed to be called upon over the Baptised Mat. 28. 19. In the name of the Father and Sonne and holy Spirit In like manner the Sonne and Spirit is called upon in that solemne forme of salutation The grace of the Lord Iesus Christ and the love of God the Father and the communication of the holy Spirit be with you all 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit in that the true worshippers of God as they are such are called Temples not only of God the Father but
something proper to the Divine Essence are altogether incommunicable as Omnipotency Immensity Eternity and such like 30. Tenthly those that are said to be communicated to the Creatures doe agree to them by likenesse not altogether in the same manner as they are in God neither yet altogether aequivocally 31. The attributes of God set forth What God is and Who he is 32. What God is none can perfectly define but that hath the Logicke of God himselfe But an imperfect description which commeth neerest to unfold Gods nature and may bee conceived of us is such as this 33. God is a Spirit having life in himselfe Iohn 4. 24. God is a spirit and Chap. 5. 26. The Father hath life in himselfe 34. He is called a Spirit 1. Negatively because he is not a body 2. Analogically or by a certaine likenesse because there are many perfections in spirituall substances which doe more shadow forth the Divine nature then any bodily thing can 35. He is said to be Living 1. Because God doth most especially worke of himselfe not being moved by another 2. Because the vitall action of God is his very Essence 3. Because he is the Fountaine of all being and vitall operation to other living things Acts 17. 25. 28. He giveth to all life and breath and all things in him we live move and be 36. He is said to live in himselfe because he receiveth neither being nor life from any in any part 37. Hence the chiefe title of God whereby he is distinguished from all Idolls is that he is the living God Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2. 38. Hence our Faith seeking eternall life doth rest in God alone because God is the Fountaine of all life Iohn 5. 26. 39. Who God is those properties doe set forth to us wherby he is distinguished from all other things 40. Now those Divine properties doe shew How great God is and what an one he is 41. Under the motion of Quantity he is said to be 1. One 2. Infinite First inwardly because he is unmeasurable Secondly outwardly as he is incomprehensible 3. He is said to be eternall 42. He is said to be One not in kinde but in that most perfect unity which in the Creatures is wont to be called numericall and individuall 43. God is infinite as he is void of all bounds of his Essence Psal. 139 8. If I clime up to Heaven thou art there or make my bed in the Grave be hold thou art there 44. God is unmeasurable as he is void of all matter of dimension or measure 1. King 8. 27. The Heavens and Heavens of heavens doe not containe thee Isa. 66. 1. Heaven is my throne Earth my foote-stoole 45. Hence Faith doth looke for no certaine measure of blessednesse to be communicated from God but unmeasurable glory 46. God is incomprehensible because he is void of any bounds to compasse him 47. Hence he is present every where because there is no place whence he is excluded any where 48. God is also eternall because without beginning and end Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1 17. 49. Hence it is that our Faith doth apprehend eternall life in God 50. What an one God is those properties doe set forth by which he is said to worke unto these now ought to be attributed all the properties of Essence and quantity simplicity immutability eternity and immensity 51. These qualities are conceived either under the reason of faculties or else of vertues by which those faculties are adorned 52. The faculties are understanding will whence Faith doth leane upon him who knowes what is needfull for us and is willing also to supply it 53. The understanding of God is simple without any composition discourse or representation of shapes Heb. 4. 13. All things are naked and open to his eyes 54. The understanding of God is unchangeable he knowes not otherwise nor more one thing then another nor more before then now or now then before Acts 15. 18. known to the Lord are all his workes from before all ages 55. The understanding of God is eternall it neither beginneth nor endeth Ibid. 56. The understanding of God is Infinite because he perceiveth all truths and reasons of all things Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens longer then the Earth deeper then the Sea Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it 57. The same way also the nature of the Divine will ought to be conceived of us 58. The will of God is single and onely one in God 59. The will of God is unchangeable because he alwayes willeth the same and in the same manner Psal. 33. 1. The counsell of the Lord remaineth for ever 60. The will of God is eternall because hee doth not begin to will what before he would not nor ceaseth to will that which before hee willed Mala. 3. 6. I Iehova change not 61. The will of God may be said to be infinite because it hath no outward limitation 62. The affections which are given to God in Scripture as love hatred and the like doe either set forth acts of the will or doe agree to God only figuratively 63. A vertue is the perfection of the understanding and will such as is wisdome holinesse and the like in God 64. Virtue is attributed to God as it notes a readinesse of doing not under the respect of an habit distinct from faculty and act 65. But the vertues which in man arise from occasion of sinne and imperfection doe not agree to God as humility chastity shamefastnes and the like 66. Out of all these attributes that perfection of God doth result whereby hee is called blessed 1. Tim. 1. 11. and 6. 15. 67. Hence our Faith hath a firme foundation because it leaneth on God the possessor and author of all perfection blessednesse and glory CHAPTER V. Of the Subsistence of God 1. THe Subsistence of God is that one Essence as it is with its personall properties 2. The same essence is common to three subsistences and as touching the Deity every subsistence is of it selfe 3. Nothing moreover is attributed to the Essence which may not be attributed to every subsistence in regard of the Essence of it 4. But those things that are attributed properly to every subsistence in regard of its subsistence cannot be attributed to the Essence 5. The subsistences are distinguished from the Essence as the manners of subsisting growing together with the same Essence are distinguished from the same absolutely considered 6. They are distinguished among themselves as Relatives by certaine relative properties so as one cannot be another yet they are together in nature neither can they be said to be former or latter but in order of beginning and manner of subsisting 7. But seeing those relative properties are as it were individuating in an Essence that lives spiritually and most perfectly therefore those subsistences are rightly called persons
also of Christ Rev. 21. 22. The Lord God Almighty is her Temple and the Lambe 1. Cor. 3. 16. Know yee not that yee are the Temple of God and the Spirit of God dwelleth in you and 6. 19. Know yee not that your body is the Temple of the holy Spirit who is in you 21. Finally that authority and majesty which is proper to God is given to the Sonne and the spirit 1. Cor. 2. 8. The Lord of glory 1. Pet. 4. 14. that spirit of glory All holy prophecy is attributed to Christ and the holy Spirit 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit Acts 28. 25. The holy Spirit spake by Isaiah the Prophet 22. Now that the holy Spirit is propounded to us in all these as a person subsisting it doth manifestly appeare by this that life understanding will and power is given to him every where together with all acts proper to a person 23 Also his distinction from the Father and the Sonne is cleerly taught when he is called another sent comming from the Father and the Sonne Iohn 14. 24. Hence God is the object of our Faith is every way sufficient to impart salvation to us For all love grace and the communication of those things which pertaine to living well doe flow from the Father Sonne and holy Spirit 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God 1. THe Efficiency of God is that whereby he worketh all in all things Eph. 1. 11. Who worketh all things Rom. 11. 36. Of him by him and for him are all things 3. That Effecting working or acting of God being actively taken as they are in God acting not really diverse from God himselfe For no composition ormutation of power and act can have place in the most simple and immutable nature of God Yet it addeth a certaine relation of God to a reall effect 4. He worketh all in all things because the Efficiency of all and every thing depends upon the first cause not only as touching its substance but also as touching all reall circumstances Isay 45. 7. That I Iehova doe all these things Lam. 3. 37. 38. Who is he that saith and it commeth to passe when the Lord commandeth it not Out of the mouth of the most high proceedeth not evill and good Also whatsoever hath any perfection in genere moris in matter of manners is accounted among the workes of God but not imperfection or defects which are opposed to the subjection that is due to God 4. In the efficiency of God shines forth both his Essence and his subsistance 5. That Efficiency which pertaines to the Essence of God is his omnipotency 6. The power of God being considered as simply powerfull is altogether the same with his sufficiency and pertaines properly to the nature of God as it is considered under the respect of a being and so is before the knowledge and will of God Rom. 11. 23. for God is able to graft them in againe 7. But power in asmuch as it is in execution is in some sort after sufficiency and pertaines to the Efficiency of God and so doth follow the knowledge and will of God Psal. 115. 3 and 135 6. Whatsoever he pleased he did 8. In these therefore this order is to be conceived That first we conceive in God Posse to be able secondly Scire to know thirdly Velle to will Lastly Efficere potenter powerfully to effect which differs from the effectuall will of God but only ratione in reason whence is that Syllogisme of Faith which in Matth. 8. 2 3. is distinctly explained Lord of thou wilt thou canst I will Therefore it is done Where the argument is from the will comming to the power 9. Hence the very Will of God as it is an effecting principle hath a kinde of power Rom. 9. 19. Who hath resisted his will neither is executive Omnipotency any thing else then the effecting will of God Psalme 33. 9. Hee commanded and it was done Revel 4. 11. By thy will they are and were created 10. Therefore it is an error against the nature of God to say that God properly willeth to doe many things which yet by his Omnipotency he doth not Eph. 1. 19 20. The exceeding greatnesse of his power in us that believe according to the working of his mighty power 11. The Omnipotency of God is that whereby he his able to effect all things that he willeth or can will 2. Cor. 20. 6. In thy hand is power and strength and none can resist thee Luke 1. 37. With God there is no word which cannot be done Phil. 3. 21. He is also able to subject all things unto himselfe 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient Gen. 17 1. 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty 2. Cor. 6. 18. Rev. 1. 8. 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate 1. Tim. 6. 15. Power is attributed to God actively because he hath power to communicate something to others such as is the power of the cause 13. Potentia vel potestas causae A causing power yet properly active power doth not agree to God as if in respect of himselfe he were first idle and after did put himselfe forth into act for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God which is a different thing from his Essence for the very Essence of God is this power whereby he is powerfull As the same Essence is mercy it selfe whereby he is mercifull 15. But an active power agrees to God in respect of the Creature which is properly said to be able to receive and prove that act of God which before it did not feele and prove Matthew 19. 26. All things are possible with God 16. The Omnipotency of God is conversant about things absolutely possible whatsoever God willeth or can will Ibidem 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible and doe imply a certaine contradiction either in God or in the things created 2. Tim. 2. 13. He cannot deny himselfe 18. Hence a certaine distinction ariseth of Divine Omnipotency whereby it is distinguished into absolute power and ordinate or actuall power 19. Absolute power is that whereby God is able to doe all things possible although they never shall be Matth. 3. 9. God can of these stones raise up children unto Abraham and 26. 53. Thinkest thou that I cannot now pray my Father and he shall presently give me more then twelve legions of Angels Mark 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe
that which he will but also in very deed doth actually doe whatsoever he will Psal. 115. 3. 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first the co-working of all persons secondly the distinct manner of the persons in working 22. Their co-working is that whereby they do inseparably worke the same thing for all externall actions are common to all the persons Iohn 5. 17 19. My Father worketh and I worke Whatsoever he doth the same likewise doth the Son and 16. 13 14. That spirit shall not speak of himselfe but whatsoever he shall heare he shall speak He shall take of mine and give it to you 23. Hence every person worketh of himselfe as touching the causall power which he exerciseth 24. Hence there is no praeeminence of dignity in that co-working but great unity and identity of one and the same cause 25. Hence equall honor is equally due from us to all the Divine Persons 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence 27. That distinct manner is partly in the order of working partly in the bounding of the action 28. As touching the order the manner of working of the Father is of himselfe by the Sonne and Holy Spirit Hence the beginning of things namely Creation is properly attributed to the Father who in order of beginning is the first Person 29. The manner of operation of the Sonne is from the Father by the spirit Hence the dispensation of things is properly attributed to him namely Redemption the constitution of all the offices in the Church Ephes. 4. 11. He therefore gave some to be Apostles some Prophets c. 30. The manner of working of the spirit is from the Father and the Son by himselfe Hence the communication of things is attributed to the Holy Spirit as Regeneration Tit. 3. 5. The communication of all spirituall gifts 1. Cor. 12. 4. And the perfection of naturall things themselves Gen. 1. 2. 31. As touching the termination of the action that works in which the working or manner of working of one person doth chiefly shine forth is chiefly attributed to that person So Creation is by a speciall application appropriated to the Father Redemption to the Sonne and Sanctification to the holy Ghost CHAPTER VII Of the Decree and Counsell of God 1. IN the powerfull Efficiency of God the Decree of God obtaineth the first place because this manner of working being of all most perfect doth chiefly agree to the Divine Nature 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power and according to his counsell Eph. 1. 11. He doth all things according to the counsell of his own will 3. In the Decree of God there appeareth his constancy truth and faithfulnesse 4. Constancy is that whereby the Decree of God remaines alwayes immutable Num. 23. 23. The strong God is not a man that he should ly or the Sonne of man that he should repent Prov. 19. 21. The Counsell of the Lord it shall stand 5. Truth is that whereby he declares that alone which he hath decreed Ierem. 13. 10. Iehova is a God of truth Rom. 3. 4. Let God be true and every man a liaâ—… For although his words may seeme sometime to sound another thing yet the sence of them doth alwayes agree with the Decree 6. Faithfulnesse is that whereby he effects that which he hath decreed and as he hath decreed Isay 46. 10. My Counsell shall stand and I will doe all my pleasure 7. Every Decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner after that it is of the understanding and will approved 10. Counsell is given to God in respect of perfect judgement whereby he doth all things advisedly I. E. willingly and of set purpose not in respect of any inquisition upon which such a judgement doth depend us men For God seeth and willeth all and every thing together Therefore it is called as it were deliberation not deliberation properly so called 11. Three things concurre to the perfection of this Counsell 1. A scope or end propounded 2. A conceipt of the minde tending towards that scope 3. An intention and well pleasingnesse of the will 12. The scope or end of this Counsell is the glory of God himselfe that is that goodnesse or perfection of God which is made manifest by his Efficiency and shines forth in his works Eph. 1. 6. To the praise of his glorious grace 13. In every artificer or one that workes by counsell ad extra outwardly there is a platforme afore hand in the mind which when he is about to work he lookes into that he may fit his worke to it so also in God seeing he worketh not naturally nor rashly nor by constraint but with greatest perfection of reason such a platforme is to be conceived to praeexist before in his mind as the exemplary cause of all things to be done Heb. 11. 3. Those things we see were made of things that doe not appeare 14. The platforme of all things is the Divine Essence as it is understood of God himselfe as imitable by the Creatures or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures that is the Creatures themselves as they are conceived in the Mind of God are the platforme or image of that nature which they have in themselves 15. A platforme in the mind of man who attaines to knowledge by Analysis or resolution is collected of things themselves and so things are first in themselves then they come unto the senses of men and then to the understanding where they can make some Idea to direct the following operation But because God understandeth all things by Genesis or composition and doth not require knowledge by Analysis or resolution of things therefore all things are first in his minde before they are in themselves 16. In us the things themselves are the example platform or copy and our knowledge is the Image but in God the Divine knowledge is the coppy-platforme and the things themselves the Image or expresse likenesse of it 17. An Idea in man is first imprinted and afterwards expressed in the things but in God it is only expressing properly not impressed because it doth not come from any other thing 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted For if any Decree of God should depend properly upon such foresight then the Idea of God should come to him from something else which doth in no wise agree with his nature 19. The Idea or platforme as it is absolutly considered in God is only one but as it
doth alwayes flow from him that worketh with proportion 21. Where this also is to be observed that a substantiall dignity such as was in Christ doth more properly confer to the dignity of the work then an accidentary dignity such as is in some men 22. From this dignity of the person it comes to passe that the satisfaction of Christ was sufficient as touching the substance and superabundant as touching certaine circumstances which did not at all agree to Christ. CHAPTER XXI Of the Life of Christ being humbled 1. THe parts of Christs humiliation are two his Life and Death 2. Of his Life there are two parts the first in his Conception and Birth the second after hee was Borne 3. Unto his conception there were two principles that did worke together one active and another passive 4. The Passive was the blessed Virgin Mary which 〈◊〉 called a passive principle not because she did nothing unto the bringing forth of Christ but because she did nothing of her selfe but that she did administer that matter of which the flesh of Christ was formed Neither yet could she administer it immediatly fit for she had no pure matter but it was made fit by a certaine supernaturall preparation and sanctification Luc. 1. 35. Because that which shall be borne of thee is holy yet Christ was truly and really the Sonne of Mary and the seed of the Woman promised from the beginning Neither are there therefore two Son-ships in Christ really distinct or two sonnes joyned together for that temporall Son-ship whereby he is referred to his Mother was a respect of reason only Indeed the humane nature of Christ had a reall relation to Mary as to a cause but the Son-ship doth no way agree to the nature but to the person only yet there is that relation of the humane nature to the person and of Mary to that nature that it may be truly and rightly said Mary was the Mother of God 5. The active principle of this conception was not a man whence blessed Mary was a Mother and Virgin together Mat. 1. 23. Isay 7. 14. But the holy Spirit Neither yet can Christ be called the Sonne of the holy Spirit no not in as much as he is man for as he is man neither is he of the same nature with the holy Spirit neither doth it agree to a nature but to a person to undergoe the respect of a Sonne 6. In the first instant of this conception Christ received according to his humane nature fulnesse of all grace as touching the first act Iohn 1. 14. Full of grace and truth Luc. 2. 40. He was filled with wisdome yet so as that it might be increased as touching the second acts and by spreading forth to new objects Luke 2. 25. Hee grew in Wisdome 7. Hence Christ was indeed erriched with blessednesse from the very instant of his conception but so as that as travellers doe he proceeded in it untill he came to highest exaltation 8. In the birth of Christ there was humility of greatest poverty with an attestation of gratest glory that both natures and both parts of mediation might be declared from the beginning 9. All the earthly things which did belong to the birth of Christ were most humble But the Angels and Starres of Heaven did declare that glory wherewith all kinds of men Shepheards wisemen Herod and the Priests with all the people were moved Luc. 1. 18. Mat. 2. 2. 3. 10. By reason of this birth he was according to the flesh the Sonne of the Patriarches of all the world yet specially he was that seed of Abraham in whom all Nations should be blessed and that Sonne of David who was to possesse a Kingdome not of this but of another for ever Iohn 18. 36. My Kingdome is not of this world Luc. 1. 33. And he shall raigne in the house of Iacob for ever and of his kingdom there shall be no end 11. The time place and the like circumstances accompanying his Birth did make the same truth manifest 12. After the birth of Christ was his life Private and publique 13. He lived a private life before publike because the condition of man did so require to which he had subjected himselfe because the Law of God had so determined and so also the infirmity of man did require that by degrees the Sunne of righteousnesse should appeare unto them and that they should be lead as it were by the hand from every imperfect thing to that which is perfect 14. In his private life there was his infancy and subection to his parents 15. In his infancy there was his 1. Circumcisioâ—… and offering 2. His flight unto Egypt and returning thence 16. Christ was circumcised and offered because he did subject himselfe not only to the eternall and morall Law but also to the Ceremoniall and every Law of God 17. Those ceremoniall observations were so many confessions of sinne Therefore Christ who was made sin for us was fitly made conformable to them 18. Also they were certaine outward meanes belonging to Divine worship therefore Christ observed them that he might fulfill all righteousnesse 19. Lastly they were certaine types shadowing forth Christ now that he might fulfill those and by this meanes sanctifie the same he would apply them to himselfe 20. Circumcision was the Seale of the Covenant of God 21. Offering was a presenting and dedicating the first born unto God therefore Christ was fitly both circumcised and offered because hee was to confirme that saving Covenant by his blood and among the first borne hee was onely perfectly holy to God of whom all others were only types 22. His flight into Egypt and his returne thence was 1. That he migt shew from the beginning of his age that he was borne to undergoe misery 2. That according to the condition to which he had submitted himselfe he might provide for his life after the manner of men 3. That he might withal shew that he was the man that should bring us out of spirituall Egypt into the promised Land 23. In his subjection to his parents which pertaineth to the fift precept of the Decalogue he did shew that he was subject to the whole morall Law 1. Because there is the same reason of one precept as of all 2. Because there is no part of morall obedience from which Christ the Lord of Heaven and Earth might seem to be more free then from subjection to men 24. Although that this legall obedience was required of Christ now made man by right of Creation yet because he was made man not for himselfe but for us it was a part of that humiliation satisfaction and merit which God required and accept of him for us 25. In this subjection these two things are to be observed The exception which hee did suffer and the effect which it did bring forth 26. The exception was the disputation which he had with the Scribes when he was but twelve yeares old 27. This disputation was a foregoing
testimony of that publick calling whereby he was ordained and sent to be a master and teacher of Israel 28. It was also to teach that that knowledge and wisedome wherewith Christ was endued was not gotten by progresse of time but conferred or infused of God from the beginning 29. The effect of this subjection was his labouring with his hands that is an enduring of that curse of ours whereby it comes to passe that we eat our bread with that labour in the sweat of the face 30. His publique life is that whereby he openly manifested himselfe to be the Messias In this life there was 1. The enterance 2. The progresse 3. The conclusion 31. Unto the entrance pertaines his Baptisme and Tentation 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office therefore in it the three offices of Christ are affirmed and confirmed 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne and so that he appointed a king by him even that King in whom he is well pleased that is a chiefe Priest who by his intetcession should take away the sins of the World and a chiefe Prophet Mat. 3. 17. 17. 3. This is my Sonne in whom I am well pleased heare him 34. The same offices are confirmed by signes namely by opening of Heaven descending of the holy Spirit under the bodily shape of a Dove resting upon Christ and an audible voyce sent downe from Heaven whereby the testimony of the Father was signified 35. They were also confirmed by the testimony of Iohn who was appointed for a witnesse preacher and forerunner of Christ and being certified of Christ partly by the revelation of the Spirit partly by those signes before mentioned he did testifie of him before others 36. Moreover by the Baptisme of Christ our Baptisme was confirmed and sanctified and withall the person is declared to whom Baptisme doth so adhere that all the force of it is to be sought for in him 37. Christ was tempted that he might shew that he was much stronger then the first Adam and that he could also overcome tentations and also helpe us with a fellow-feeling 38. The progresse of his publicke life was in poverty and labour 39. The poverty of Christ was without a singular vow and without beggery 40. The labour of Christ was in travailing through divers Countries in watchings and in greatest intention of all his strength to doe good 41. 2. This publique life of Christ was performed in preaching and working miracles unto the preaching of Christ was alwayes joyned in respect of himselfe grace and authority In respect of others either opening or hardening of heart 42. The object of hâ—…s preaching was properly the Gospell or Kingdome of Heaven Marc. 1. 14. Preaching the Gospell of the Kingdome of God 43. The end of his miracles was 1. To demonstrate the person of Christ. 2. To confirme his doctrine 3. To signifie his spirituall operations 44. Christ wrought miracles in the Angels in men in brute Creatures in things without life In Heaven in Earth in the Aire and in the Sea in things corporeall and spirituall that he might shew his universall and Divine power to be of equall force in every kind of thing 45. The conclusion of the life of Christ was in the very preparation to death 46. His preparation to death was in his instructing his Disciples and conforting them 47. This instruction and consolation was partly exercised in his transfiguration Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure And by those Sacraments which looke to the death of Christ by a certaine speciall respect namely the passeover and supper of the Lord partly in example Iohn 13. 15. I have given you example that as I have done to you so also should ye doe partly in his last Sermon Iohn 14. 15. 16. and partly in his prayer Iohn 17. CHAPTER XXII Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation whereby he did undergoe extreme horrible and greatest paines for the sins of men 2. It was an act of Christ and not a meere suffering because he did of purpose dispose himselfe to undergoe and sustaine it Iohn 10. 11. I am that good shepheard the good shepheard layes downe his life for his sheepe Verse 11. No man taketh it from me but I lay it downe by my selfe by the same reason also it was voluntary not compelled And out of power not out of infirmity only out of obedience to his Father and love to us not out of his owne guilt or desert unto satisfaction by overcomming not to perdition by yeelding 3. It did containe greatest punishments because it did equall all that misery which the sinnes of men did deserve Hence is that plenty of words phrases by which this death is set forth in Scriptures For it is not simply called a death but also a cutting off a casting away a treading under feet a curse an heaping up of sorrowes and such like Isay. 53. Psal. 22. 4. But it did so conraine these punishments that the continuance of them and holding under and such like circumstances which accompany the punishments of the sins of all the damned were removed from this death Acts 2. 24. It could not be that he could be held under by death The reason is first because such circumstances as these are not of the essence of the punishment it selfe but adjuncts following and accompanying that punishment in those who cannot so suffer punishment that by suffering they should satisfie Secondly because there was in Christ both worthinesse and power to overcome as it were by this meanes the punishment imposed 1 Cor. 15. 54. 57. Death is swallowed up in victory Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation whereof that also was the far greatest part hence often in Scriptures by a Synechdoche of the member the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation 6. These limitations being had this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees members and kinds 7. The beginning of the spirituall death of Christ in matter of losse was the loosing of that joy and delight which the enjoyment of God and fulnesse of grace was wont to bring But he did loose this spirituall joy not as touching the principle and habit of it but as to the act and sence of it 8. The beginning of spirituall death in matter of sence was the tasting of the wrath of God and a certaine subjection to the power of darknesse But that wrath of God was most properly that Cup which was given to Christ to be Drunke Mat. 26.
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
whereby it comes to passe that such things are but also a mediate action whereby it comes to passe that the matter it selfe should exist of which they are formed so it was in the Creation of plants and living Creatures Genes 1. 20. 11. That nothing or not being of things did goe before their being not only in order of nature for so they might co-exist with God from externity but also in order of duration continuance according to our manner of conceiving 12. Hence that beginning in which God is said to create the world was the end of that duration which nothing had and the beginning of that which a the world had 13. Therefore God would by the Creation both shew forth his perfection that he did not neede any Creature or outward thing for then he had created the world as soone as he could And also his freedome whereby he brought forth all things without naturall necessity for if he had created necessarily he had done it from eternity Rev. 4. 11. Psal. 115. 3. 14. The world neither was made from eternity neither could be created from eternity in that disposition and order of things which now it hath 15. That day had not been if infinite dayes ought to have gone before for those dayes going before had never been ended that that might succeed them 16. Hence also it followeth that no Creature was or could be a cause either instrumentall or principall in the act of Creation 17. Every thing created was very good because it was made neither rashly nor in vaine but unto the end which the Maker did attaine unto Gen. 1. 31. Whatsoever hee made was very good 1 Tim. 4. 4. Whatsoever God made is good 18. Goodnesse of a thing created is that perfection whereby it is fit to the use it serves for Now that use is particular or universall 19. The Particular is that proper operation to which any thing serves in its proper nature 20. Universall use is the ordaining of one thing with others for the perfection of the Universe or whole Psal. 104. 148. Esay 40. 13. 21. By this goodnesse all created things in their naturall manner tend to God from whom they came For the second being is from the first and for the first Hence those phrases From him through him and for him are all things Rom. 11. 36. 22. Now naturall things tend unto God 1. In that they declare Gods Glory Psal. 19. 1. 2. That they give occasion to us to know and seeke God Rom. 1. 20. Acts 17. 26. 3. In that they sustaine our life that we may live well unto God 1 Cor. 10. 31. 1 Tim. 4. 3. 4. 23. Time doth co-exist or hath a being together with all naturall things as appeares in that phrase in the beginning for then was the beginning of time 24. Place also doth co-exist that is a certaine space wherein the extention of the Creature is bounded Genes 1. 22. 25. But these are not properly created but concreated or annexed knit to the things created because they have not an absolute but only a relative entitie or being 26. Because God created all things of nothing therefore our faith rests in him against hope under hope for those things which are not as if they were Rom. 4. 17. 18. 27. The Creation of the world is distributed according to the parts of the world for although the world be one by unity of aggregation order and end yet it consists of parts distinguished not onely according to the situation but also according to the Essence and Existence 28. But the Creation of these parts of the world was not altogether and in one moment but it was finished by parts succeding one another in the space of six dayes 29. Creation then is of the parts of the world that are either immediatly perfect or mediatly Psal. 33. 6. Heb. 11. 3. Gen. 2. 7. 19. 22. 30. Creation of things immediatly perfect is that whereby things were made having their principles both materiall and formall at the first ingenerated in them and that in a compleat existence 31. Hence those Creatures of themselves are subject to no essentiall change as generation or corruption 32. The parts immediatly perfect are the highest Heaven and the Inhabitants of it the Angels 33. The highest Heaven is the dwelling-place of Gods holinesse full of all things which pertaine to eternall blessednesse where the Majesty of God doth present it selfe to be seene as it were Face to Face 1 Cor. 2. 8. Marc. 12. 23. 1 Cor. 13. 12. 34. It is called the third Heaven Empyreum fiery The Heaven of Heavens and Paradise 1 Kings 8. 27. Mat. 18. 10. Marc. 12. 25. 2 Cor. 12. 2. 4. 35. This Heaven is meant Gen. 1. 1. Heb. 11. 10. 16. 36. Angells are Spirits of primary perfection created to minister unto God 37. That Angels were ereated appeareth Col. 1. 16. Psal. 14. 8. 5. That they were created the first day with the highest Heaven appeareth 1. From the likenesse of nature that they have 2. In that they are faid to have as it were applauded God in the Creation of other things Iob 38. 7. 3. In that they are Spirits Heb. 1. 14. Luc. 24. 39. Ministers of God Heb. 1. 7. 14. Of chiefe perfection and of an immortall nature Luke 20. 36. 38. Hence the Angels doe so excell in cleere seeing reason that they are said to be as it were full of eyes presently discerning what God would have done by them and how it is to be done And in liberty of will that they performe their offices with diligence Psalme 103. 20. And in perfection of strength that they are able to doe great things 2 Peter 2. 11. And in greatest agility that as if they had wings they doe swiftly dispatch that which they have in Commission Ezech. 1. 6. 39. Their Ministery is to celebrate the Glory of God and to execute his commands Psal. 103. 20. Especially about those who shall be heires of eternall life Hebr. 1. 14. Psalme 91. 11. 34. 8. 40. They were created sound in holinesse and righteousnesse Lu. 9. 26. Iohn 8. 44. Iude 6. 2. Pet. 2. 4. 41. In number they are very many unto ten thousand times ten thousand Dan. 7. 10. Hebr. 12. 22. Mat. 26. 53. They are distinguished among themselves in respect of their Offices Objects about which they are exercised Ephe. 1. 21. And they are under the command of God and Christ only 42. By the Creation God is known but not God the Father Sonne and Holy Spirit because that effecting power whereby the world was created pertaines to the essence of God and not to his personall subsistence 43. Creation of the parts of the World mediately perfect is whereby things were made of principles that did exist before 44. Hence those Creatures are subject to change and corruption 45. Those things that were mediatly perfect have a double existence first a rude and incompleate then afterwards a compleat distinct and
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
the righteousnesse of Faith Iohn 1. 12. 6. But although Adoption follow upon Faith yet it doth not so immediatly follow but justification comes betweene for Adoption of its owne nature doth fore-require and presuppose that reconciliation which is found in Iustification 7. Hence all the faithfull doe expect Heaven as it were by a double title namely by the title of redemption which they have by justification and by the title as it were of Son-ship which they have by Adoption 8. Which yet ought so to be understood that the title of redemption is a foundation of this right and Adoption doth ad a certaine manner of excellency and dignity 9. Hence ariseth the first difference betweene Divine Adoption and humane for humane Adoption is of a person that is a stranger which hath no right to the inheritance but by force of Adoption but the faithfull although by naturall generation they have no right to the inheritance of life yet by vertue of regeneration Faith and justification they have it adjudged to them 10. Hence also the second difference followeth that humane adoption is only an extrinsecall denomination and a communication of those things which are externall but Divine adoption is a relation so reall that it is also founded in an intrinsecall action and in the communicating of a new inward life 11. This Adoption is made for Christs sake because Christ did not only deserve it as Redeemer Gal. 4. 5. That he might redeeme them to receive the adoption of Sons But also as being already applied by Faith he is the bond of this Union Rom. 8. 17. 29. Heires of God coheires with Christ. To be conformed to the Image of his Son 12. For as Christ in justification is applied as a garment to cover our sins so in Adoption he is applied as a brother and Prince of our salvation Hebr. 2. 10 11 12 13. Many Sons The Prince of salvation He that sanctifieth and they that are sanctified are all of one He is not ashamed to call them Brethren Behold I and the children which God hath given mee 13. This application and conjunction is so neere that although Christ is properly the only naturall Soâ—… of God and much more the first begotten of God yet by this grace of Adoption and communion with Christ all the faithfull also are said to be the first begotten of God Heb. 12. 23. Yee are come to the universall assembly and meeting of the first borne who are written in Heaven 14. Whence also it appeares that believers are in a far different manner the Sons of God then Adam was in the first Creation for although Adam by reason of that dependance which hee had of God together with that similitude and Image to which he was created might be called metaphorically the Son of God yet he was not the Son of God by this mystical conjunction and communion with Christ who is the naturall Son of God 15. Hence ariseth the third difference betweene humane adoption and divine for humane adoption was brought in upon want of a naturall Son but the divine Adoption is not from any want but out â—…f aboundant goodnesse whereby a likenesse of a naturall Son and a mysticall conjunction with him is communicated to the adopted Sons 16. That dignity which this Adoption brings with it doth not onely far exceed that common relation whereby God is said to be the Father of every Creature but that also which we had before the fall because that was weake but this by reason of the band doth remaine for ever Iohn 8. 32. The servant abideth not in the house for ever but the Son abideth for ever 17. Hence the Name of God and of Christ is named upon the faithfull by a speciall right and reason 1 Iohn 3. 1. As Iacob taking the sons of Ioseph into adoption would have them called by his name Gen. 48. 5. 18. Hence also the faithfull are taken as it were into Gods Family and are of his houshold Gal. 6. 10. That is that they may be alwayes under the fatherly tuition of God depending upon him for nourishment education and perpetuall conservation as in old time among the Hebrewes adoption of tentimes was no otherwise testified then by the nurturing and education of their next kindred in blood Hest. 2. 7. 19. Together with the dignity of sons there is joyned also the condition of heires Rom. 8. 17. If sons then also heires But this inheritance to which the faithfull are adopted is blessednesse eternall whence adoption doth sometimes in Scripture comprehend all that glory which is prepared for the faithfull and is expected by them in Heaven Rom. 8. 23. Looking for our adoption the redemption of our bodies 20. Therefore eternall blessednesse pertaines to the faithfull and is communicated to them not of justice for their deserts but from that grace whereby they are taken into the number of sons Gal. 3. 29. If yee are Christs then are yee Abrahams seed and heires by promise 21. Hence ariseth a certaine fourth difference betweene humane adoption and divine for humane adoption is ordained for that that the Son might succeed the Father in the inheritance but divine adoption is not ordained for succession but for participation of the inheritance assigned because both the Father and his first begotten Son liveth for ever and so admitteth no succession 22. A proper adjunct of this adoption is the testimony of the spirit which is given to the faithfull whereby this dignity is sealed together with the inheritance which is to be expected from it and it is called the spirit of Adoption Rom. 8. 15 16 23. Gal. 4. 5 6 7. 23. But the Spirit is said to be communicated to the faithfull not because Faith goeth before all operation of the Spirit as some unskilfully gather for the very first regeneration and conversion is plainly attributed to the holy Spirit by Christ. Iohn 7. 5. 6 8. Borne of the spirit but because believers onely after they have already believed doe receive this operation of the holy Spirit whereby they are sealed as with an earnest of their inheritance Eph. 1. 13 14. 4. 30. Gal. 3. 14. 24. And hence also it doth sufficiently appeare that assurance of salvation is not properly justifying Faith but a fruit of that Faith because the Apostle expresly faith After yee believed ye were sealed Eph. 1. 13. 25. The first fruit of adoption is that Christian liberty Whereby all believers are as set at liberty by a manumission as it were from the bondage of the Law sin and the world Iohn 8. 32 36. If the Son shal set you free ye shal be free indeed Rom. 8. 22. Being freed from sin we are made servants unto God Gal. 4. Ierusalem which is above is free which is the mother of us all Hebr. 2. 15. That he might set at liberty those who for feare of death were all their life time subject to bondage 26. The second fruit is that the faithfull partaking of
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
of those that are endued with vertue into Infants and men of ripe age Heb. 5. 13 14. 46. The communion of vertues is both in the connexion and subordination of them among themselves 47. For connexion is that whereby all vertues which are simply necessary doe cleave together among themselves 1. In respect of the beginning from whence they flow For every good giving and every perfect gift descends from the Father of lights By the spirit of grace Iames 1. 17. 1 Cor. 12. 2. In respect of the end and intention which is to the same thing in generall for all vertues doe so respect God that if his authority be violated in one it is withall virtually violated in all Iames 2. 10. 3. In respect of that helping indeavour which they performe mutually one to another For one vertue doth dispose to the act of another and also doth defend and confirm the same with the act 48. Yet vertues are not so essentially and intrinsecally knit together that every one is of the essence of the other or doth necessarily depend upon it as upon a procreating cause 49. Subordination of vertues is that whereby the act of one vertue is ordered to the act and object of another either as a meanes to an end which is the command of a superior upon an inferior vertue as Religion commands Iustice temperance and the like when it refers their acts to the furthering the worship and glory of God or as a cause to its effect which belongs to every vertue in respect to every one for so Religion it selfe is ordained to bring forth and conserve Iustice. 50. Whensoever the act of one vertue is ordered to the end of another vertue this ordination although in respect of the direction it depends upon Prudence yet in respect of the effectuall force and authority it depends upon a superior vertue CHAPTER III. Of good Workes 1. AN action of vertue is an operation flowing from a disposition of vertue Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things 2. In the same sence it is called an action or worke that is good right laudable and pleasing to God 3. Unto such an action there is required first a good efficient or beginning that is a will well disposed and working from true vertue for good fruits doe not grow but out of a good Tree Mat. 12. 33. Secondly a good matter or object that is something commended by God Mat. 15. 9. In vaine they worship me teaching doctrines which are the Commandements of men Thirdly a good end that is the glory of God and those things which tend unto his glory 1 Cor. 10. 31. Doe all to the glory of God 4. But the end and the object are oftentimes all one both in good and evill actions especially in the intention and election of te will where they end it selfe is the proper object For those acts are either conversant in the end it selfe as in the matter or object as the acts of desiring willing wishing loving injoying or in those things which tend to the end as they are such so as the goodnesse or deformity is properly derived from the end 5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good if other conditions be wanting neither doth a speciall intention of good suffice for it if the meanes be evill as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods yet an evill intention doth alwayes make an action evill and a good intention with other conditions doth make very much to the constitution of a good action 6. But there is required to an action truly good that at least virtually it be referred to God as to the chiefe end 7. In the fourth place also there is required a forme or a good manner which is placed in the agreeing of the action to the revealed Will of God 8. Moreover this will of God doth informe an action of man as far forth as it is apprehended by reason Hence the very conscience of man is the subordinate rule of morall actions so as every action must agree with a right conscience and an erring or doubtfull conscience is first to be laid down before a man may doe against it although a lighter scruple or sticking of conscience must not any way put off any action otherwise approved 9. But that this forme or manner be good it requires all the circumstances to be good for a singular action is alwayes clothed with its circumstances upon which the goodnesse or evillnesse of it doth not a little depend 10. But those circumstances being referred to the act of the will doe passe into the nature of an object For the will whiles it willeth some worke willeth all that which is in it and so all the known circumstances either expresly or implicitely and a knowen circumstance being changed oftentimes the act of the will is changed 11. But the same circumstances being referred to the act of any other faculty besides the will are only adjuncts 12. So the end it selfe is rightly reckoned among the circumstances although not in respect of the will yet in respect of the faculties and other Acts. 13. By reason of these circumstances it comes to passe that although many Acts in the generall or in their owne nature are indifferent yet there is no singular Act that is morall and deliberate but it is either good or evill 14. An Act in its kind indifferent is when the object of it includes nothing which pertaines to the will of God either commanding or forbidding yet such acts being in exercise severally considered if they be properly humane proceeding of deliberate reason are either directed to a due end and have conformity to the will of God and so are good or they are not rightly directed but dissent from the will of God and in that respect are evill 15. Besides actions good evill and indifferent some doe observe that there are some acts that do Sonare in malum have an evill sound that is being absolutly considered they doe impart a certaine inordinatenesse but by some circumstances comming to them they are sometimes made good as to kill a man the like but even those acts ought to be referred to indifferents for they oâ—…ly seeme to have some evill in themselves as also to free a man from danger of death seemeth to have some good in it selfe with which shew also many that are not evill are deceived but the true goodnesse or pravity of these actions depends upon the object and other circumstances to slay the innocent or set at liberty the guilty is evill to slay the guilty justly or deliver the innocent upon just reason is good 16. The goodnesse of all these causes and conditions is collectively required for an action absolutely good but the defect of some one
essence of Prayer doth consist secondly that he is omnipotent who can doe what he will in fulfilling our desires thirdly that he is the author and giver of every good thing Fourthly that he doth allow and accept our Prayer through Christ. 5. Hence all our Prayers are to be offered to God in the name and mediation of Christ by the power of a justifying Faith Iohn 14. 13. 14. 16. 23. Whatsoever ye shall aske of the Father in my name 6. It ariseth also from that hope whereby we expect the fruit desired from our prayers from God Rom. 8. 23. 26. We groane expecting the adoption The spirit maketh request for us with groanes that cannot be expressed 7. Lastly it ariseth from Charity whereby we desire both to partake of and celebrate the goodnesse of God Psalme 34 4. 9. Magnifie the Lord with me and let us extoll his name together Tast and see that the Lord is good blessed is the man that trusts in him 8. Hence Charity to our neighbour also is necessarily required that Prayer be accepted of God The fift petition of the Lords Prayer 9. Prayer differs from hearing the word in that hearing is conversant about the will of God but Prayer about our will in hearing the word we receive the Will of God but in Prayer we offer our will to God that it may be received by him 10. But it is not a simple will or desire but a representation of the will or the will exhibited and represented before God For it is not sufficient to prayer that we desire to have something for so prophane men because they doe most desire to have should pray most but there is required also a desire to obtaine that of God and a wil to seeke the same of him and then a representing or insinuating of this desire before God 11. But this representation is done first and essentially in the will it selfe as it being converted to God doth as it were by an act stretched forth represent unto him its inclination and desire 12. Hence the Prayers of the godly are called in the Scriptures desires Psal. 10. 17. And unspeakeable groanes Rom. 8. 26. 13. In the second place and by way of signe this representation is made in the understanding as it conceiving an inward word doth expresse the affections of the will before God 14. Hence the prayers of the faithfull are also called words and speeches whereby they speake to God not first and chiefly outwardly but inwardly Hos. 14. 2. Take unto you words and turne unto the Lord. Say unto him pardon c. 15. Prayer therefore is formally an act of the will yet withall there is required to it both an antecedent act of the mind whereby we understand what of whom for what and how we must pray and a consequent act whereby we conceive and expresse with a certaine word of the mind prayer it selfe 16. Hence together with intention or the act of the will there is also required attention in Prayer both to God to whom we pray and to the thing whereof we pray and also to the Prayer it selfe for we must not only pray with the Spirit but with understanding also 1 Corinthians 14. 15. I will pray with the spirit I but will pray with understanding also 17. This representation must be submisse and humble for otherwise it would not be a religious praying directed from a subject Creature to the highest God and Creator but either a command of a superior to an inferior or a familiar conference as it were such as is among equalls Gen. 18. 27. Behold now I would speake unto the Lord although I am dust and ashes Psalme 95. 6. Come let us bow and fall downe and bend the knees before the Lord that made us 18. The generall end of Prayer is that we may as it were affect or move GOD whence it is that the faithfull are said by their prayers as it were mightily to prevaile with God Genesis 32. 28. Hos. 12. 4 5. And as it were to strike Rom. 15. 30. 19. For although that difference is true which some put between those prayers which are directed to men and those which are made to God that they that pray to men doe affect those to whom they pray and in some measure dispose them to that which they desire but those who pray to God doe not so much affect God as themselves and dispose themselves to those things they desire yet God is pleased so to commend the force and efficacy of Prayer to us that he declares himselfe to be affected and as it were moved with it And that because our prayer is the meanes by the interceding of which and no otherwise God will Communicate many things unto us whence also they who aske some thing of GOD are said to affoord helpe to effect it 2. Cor. 2. 11. 20. For we doe not therefore pray to God that we may make knowne our desires to him not knowing them who understands alwayes a far off Psal. 139. 2. That is when as yet they are not in our minds neither that we may move him to our mind who was unwilling with whom there is no change or shadow of turning Iames 1. 17. But that we may by our prayer obtaine that of him which we believe he is willing to 1. Iohn 5. 14. This is our confidence which we have towards God that if we aske him any thing according to his will he heareth us 21. Hence the firmenesse and unchangeablenesse of Gods providence doth not take away but establish the prayers of the faithfull and the most sure apprehension of it by Faith doth not make the true believers slothfull but doth more stir them up to pray 1. Chr. 17. 25 26 27. Thou O my God hast revealed to the eare of thy servant that thou wilt build him an house Therefore hath thy servant been bold to pray before thee c. 22. Hence also we must pray instantly and continually instantly because our prayer is a necessary meanes for Gods glory and our good Continually because such a disposition of will is never to be cast off and the act of it also is daily to be exercised as occasion is offered to us 23. The adjuncts of Prayer are confession and a promise made to God for these two are alwayes either expresly or implicitly used in every acceptable Prayer to God and in every part of it 24. For because we doe by Prayer fly unto the mercy of God as to the fountaine of all good either communicated or to be communicated to us in so doing we confesse that we are miserable in our selves and destitute of all good because also we endeavour as it were to affect and move God by our desires therefore also we professe that our minds are sutably affected about the same things and doe promise them to be so affected for time to come neither can such like affections be absent from our prayers without a certaine mocking of GOD. 25.