the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ⧠The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue
propertie of the Sonne A. To be begotten Heb. 1.5 Q. What is his manner of subsisting A. To be the second person in order not in nature for the begotten in relation is naturally as soone as the begetter Q. What is his worke A. Redemption Ephes 1.7 Q. What is Redemption A. It is a satisfaction made to the Iustice of God the Father for Man by a Redeemer Q. Who is the Redeemer A. Iesus Christ his onely Sonne our Lord. Q. Why call you him Iesus A. Because he is a Sauiour of his people from their sinnes Math. 1.21 Q. Why Christ A. In regard of his offices as he is anointed our King Priest and Prophet Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Q. VVhy his onely Sonne A. Because the Father can haue no more sonnes by nature but one Q. Why our Lord A. By the right of Redemption Rom. 14.9 Q. How is our Redemption wrought A. By the humiliation and exaltation of the Sonne of God Luke 24.26 Q. VVhat be the seuerall degrees of his humiliation A. Seuen There be some others left out of the Creed but these expressed are the principall Q. What are they A. 1. His conception 2. his natiuitie 3. his passion vnder Pilate 4. his crucifying 5. his dying 6. his buriall 7. his descent into hell Q. VVhat are meant by all these A. That Christ must not onely satisfie in generall but that he must passe through the degrees of our sorrowes and beare our afflictions Isa 53.4.5 Q. VVhat be the seuerall degrees of his exaltation A. Foure which are his Resurrection Ascension Sitting at Gods right hand and returne to Iudgement As in his humiliation he tooke our receits and tasted the bitter potion for vs so all Physicke being ended of that kinde he giues vs his receits of Redemption Ephes 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 These are Cordials for vs and for him after all his penall receits Q. What is the third person A. The holy Spirit who by nature proceedeth from the Father and the Sonne and by counsell applyeth Christ to the Church and euery member thereof the Father being the first person elects the Sonne redeemes and the Spirit sanctifies Ioh. 14.26 and 15.26 Rom. 8.16 1 Cor. 2.12 Ioh. 3.5 2 Cor. 1.21 Rom. 8.23 Q. VVhat is his Relatiue propertie A. To proceede Vnderstanding begets an Image of it selfe and loues it and so from the best vnderstanding to the best obiect of it proceedes a mutuall loue The begetter loues the begotten and the begotten loues the begetter and their loue is equall to themselues and proceedes from them both and to vs. The will of the Father by the wisedome of his Sonne and power of his good Spirit is sayd to doe all Q What is his manner of subsisting A. To be the third person in order for proceeding from two he must needs be the third and yet in nature as soone as either of them for the louers and the loued are Relalatiues and therefore together in nature Q. VVhat is his worke A. Application or Sanctification Ephes 5.26.27 The Sonne hauing prepared the remedie leaues it to be applyed by the Spirit Ioh. 16.7 CHAPTER II. Of the Faith of the Church Hitherto of Faith in God Question WHat is the Faith of the Church Answere Whereby beleeuing in God we also beleeue that wee are of the Church and made partakers of all good things promised vnto it Q. VVhat is the Church A. That number of all those that are applyed to Christ by the spirit Now as this vnion is made by faith it is called the militant Church as by vision the triumphant Q. Why is it called holy A. Because it is an holy Societie of Saints in regard of the Spirits worke 1 Pet. 2.9 Reu. 11.2 and 21.19 Q. Why Catholicke A. Because it is vniuersall in respect of all times persons and places a familie both in heauen and earth Math. 26.13 Ephes 3.15 1 Ioh. 2.1 Reu. 7.9 Q. What are the benefits God bestoweth vpon it A. Two in this life as the communion of Saints and remission of sinnes and two in the life to come as the resurrection of the body and life enerlasting Lamen 3.23 Psal 68.19 Col. 1.5 and 3.3.4 1 Ioh. 3.2 Q. VVhat is the communion of Saints A. It is our communicating with God and the godly both in grace and glory or that fellowship that wee haue with Christ our head and all his members Psal 16.5 73.26 Isa 55.1 Act. 4.32 Gal. 6.10 Ephes 4.3.4.5.6 Heb. 10.24 Phil. 2.1.2 1 Cor. 10.16 Reue. 3.18 and 6.20 Q. What is the remission of Sinne A. It is a worke of mercy whereby the Father being offended and reconciled by his Sonne doth witnesse to our consciences by his holy Spirit that all our sinnes are discharged and that we are graciously receiued againe into his fauour Iob 33.27.28 1 King 8.47 Hos 14.2 Isa 33.24 and 62.11 God in forgiuing our sinnes doth both couer and cure them 1 Ioh. 1.9 Q. What is the resurrection of the body A. It is a standing vp from the dead by the power of Christs resurrection whereby our corruptible bodies are made incorruptible and filled with all glory and excellencie Iob 19.25.26 Ioh. 5.28 Act. 3.19 1 Cor. 15.42.43 2 Cor. 5.1 Heb. 11.35 Q. What meane you by life Euerlasting A. That most blessed and happie estate in which all the Elect of God shall raigne with Christ their head in the third heauen after this life and after the day of iudgement and that both in body and soule for euer and euer Psal 16.11 Isa 64.4 Ioh. 17.20.21 1 Cor. 2.9 and 13.12 and 15.28 2 Cor. 12.4 Phil. 3.21 Reue. 21.22 and 22.2 CHAPTER III. Of good Workes Hitherto of Faith Question WHat are the workes of Faith Answere That ready act of faith to doe as we are bidden Rom. 6.16 1 Sam. 12.25 Iam. 2.14.17 Ioh. 14.15 1 Thes 1.3 Tit. 3.1.8 Q. How are these workes deuided A. They are either our walking with God or conferring with him or receiuing from him 2 Cor. 7.1 Phil. 1.6 2 Thes 1.11 Heb. 6.17.18 Faith bids the cleansed goe away and sinne no more but walke after the Spirit it prouokes to prayer and giues vs full confirmation of Gods loue Q. What is our walking with God A. It is our due obseruation of his lawes in all our wayes Psal 119.6 Q. What is the law of God A. The rule that God hath prescribed vs for the holy performance of all our actions Isa 8.20 Rom. 2.15 7.7 Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Mark 12.29.30.31 Q. What is the first Commandement concerning the worship of God A. Thou shalt haue no other Gods before myface Gen. 39.9 Iob 31.23.24 Psal 112.1 Pro. 3.5 Isa 8.13 and 51.12 Hab. 1.16 Luke 12.45 Phil. 3.19 Colos 3.5 Q. What is the summe of this precept A. The hauing of
in his workes Iudg. 2.10 They neither knew the Lord nor his workes Psal 78.7 That they might set their hope in God and not forget his workes Exod 6.3 God is first sufficient to performe his promises and then efficient of them Rom. 3.20.22 Abraham beleeued God to be willing and able to doe what he promised Heb. 11.6 God in himselfe all-sufficient and for vs are warder Seeing this is so let vs never prescribe his wisedome hasten his mercy His grace for the present shall be enough for vs his glory will bee more then enough With men the rule is good first try and then trust but with God we must first trust him as sufficient to helpe vs and then try him in his workes and wee may be assured that it is as possible for him to deceiue vs as not to be Either now distrust his being or else confesse thy happinesse and with patience expect his promised consolation Thus may we well hearten and harden our selues for all attempts Q. What is Gods sufficiencie A. Whereby be being all-sufficient in himselfe bee is also all-sufficient for vs. Gen. 17.1.2 Cor. 12.9 Hope of advantage is the Load-stone that drawes the iron hearts of men why then should not God that is rich in mercy haue more suters Alas shall a little absence in performance breede a lingring consumption of friendship Can wee part with earthly things in present possession for hope of better in future reversion and giue the all-sufficient no time for the reture of his promises No age afforded more parasites fewer friends we flatter with God when we say we loue him and leaue him for delay The most are friendly in sight serviceable in expectation hollow in loue trustlesse in experience they will giue God a glad welcome whilst he is a doing for them and as willing afarewell when hee doth desist nay a little withdraw for triall but hee that truely knowes the sufficiencie of his God will wait vpon his efficiencie without grudging Rats and Mice runne to the full Barne leaue it when it is emptie So dung-hill creatures for their bellies serue God and flintch from him in their want Q. What followes from hence A. The consideration of the name Shadai which is compounded of Sha a Relatiue contracted of Asher signifying which or what and Dai a Noune signifying sufficiencie So that the name by this reckoning is thus much he which is sufficiency it selfe Or as others would haue it from Shadh a Pappe all as it were sucking their happinesse from God Others againe of Shadhadb to penetrate or goe through euery thing and so signifies Almightie The Grecians translate it by Antarkees or Pantocrator God being sufficient to blesse his owne and destroy their enemies Gen. 28.3 El-Shadai God which is sufficiencie it selfe blesse thee Ioel. 1.15 As a destruction Mi Shadai from the Almightie who can crush the proudest and stoutest of his enemies Hence may we learne to humble our selues vnder his mightie band and to cast our care vpon him 1. Pet. 5.6.7 Remembring that all our safetie and sufficiencie hangs vpon him Wo then when God our sufficiencie is pleased to try vs with any woe or want then remembring our selues to be but wormes Het vs not turne againe when he treads vpon vs. If hee call for his owne or cut short ours desires it is not for vs to storme or startle but quiet our selues with our trust in him I haue seene ill debters that borrow with prayers and keepe with thankes repay with enmitie Wee certainely mis-take our tenure if we thinke our selues owners when we are but Tenants at will Or take that for absolute gift which our God intends as loane It is Gods great bountie wee may haue right to any thing though not Lordship over it of our very liues we are but keepers no commanders Wee may all say as the poore man did of the Hatchet alas master it is but borrowed Out of Gods sufficiencie comes all ours and therefore it is not for vs to be proud of any thing no more then for vaine whifflers of their borrowed chaines or silly groomes of the Stable of their masters Horses Q. Wherein consists the all-sufficiencie of God A. In essence and subsistence one God three persons He that is sufficient to make vs happei must haue a being to giue being to our happinesse and subsisting that it may exist in vs. Iehovah may giue vs being and yet better not to be then be miserable And surely hee that apprehends no more then the divine essence knowes but himselfe to bee wretched and sure to smart by the hand of divine iustice Iohn 17.3 Eternall life is in knowing the Father the onely true God and Iesies Christ whom he hath sent 2. Cor. 13.13 The loue of the Father to begin the grace of the Senne to dispence and the communion of the of spirit to finish are all necessary to saluation Math. 28.27 Baptize them in the name not names of the father sonne and holy Ghost one name one nature yet with this threefold relation of Father Sonne and Spirit and here our thoughts must walke warily the path is narrow the conceit of three substances or one subsistence is damnable The breaking of Relatiues is the ruine of Substantiues herein if ever heavenly wisedome must bestirre it selfe in directing vs that wee may so sever these apprehensions that none be neglected and so conioynethem that they be not confounded The Sonne is no other thing from the Father and yet another person and so the holy Ghost is no other thing from them both and yet another person And here the gagling geese I meane the Rhemists are worthy to haue their tongues pulled out of their heads and as Hierome sayd of his Vigilantius made into gobbets who not contenting themselues like Shemeies to raile on Caluin and rattle vp our English Students for reading him blaspheme in confuting his blasphemies as they call them That Christ is of God his Father is most true as his eternall essence is taken personally but as the simple nature is considered in it selfe without relation of persons there the essence is the same in all three and not placed all in the first person and borrowed of him by the other Neither shall they nor any other hereticks once bee able to hisse at the reasons or stand before the face of them as the spirit of God layes them downe Exod. 3.14 I will bee could not be predicated of Ghrist if he were not God of himselfe Ioh. 1.2 Christ in regard of his person is said to be with God and in regard of his essence to bee God and therefore as his person is from or with another so his essence is of himselfe Ioh. 17.20 All that is Christs is the Fathers and all that is the Fathers is Christs The Father therefore hauing the Godhead of himselfe it followeth that the Sonne hath it likewise of himselfe Againe it is contradiction of say God of himselfe and God of another
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by
faith and wee shall haue him for our ever-lasting food CHAPTER X. Of their Distinction Question HOw are these Subsistences or persons to be distinguished Answere They are Father Sonne and holy Ghost or because Relatiues are but two into the relation of Father and Sonne to the spirit which is breathing or sending or of the Father to the Sonne which is begetting Spirantes spiritus Gignens genitus how easie were it to loose our selues in this Discourse How hard not to be over-whelmed with matter of wonder and to finde either beginning or end Loe with these words of relation we are happily waded out of those deepes whereof our conceits can finde no bottomes and now may wee more safely with Peter gird our coat about vs and cast our selues a little into this sea onely we must remember that as those which had wont to swim onely with bladders sinke when they come first to trust to their owne armes so wee may soone plunge our selues if we suffer our owne thoughts to carry vs along in this mystery If any wonder whether this discourse can tend let him consider that of Tertullian Ratio divina in medulla est non in superficie Divinitie is more in the marrow and roote then the rind and surface of things It cannot be doubted but as God is the best being so he is the best life and that the best life is reasonable God therefore is the best vnderstanding Suffer your selues with Abrahams Ramme to be perplexed a while in these bryers that you may be prepared to present your selues for liuing sacrifices holy and acceptable to this dreadfull Trinitie Singula verba plena sunt sensibus as Hierome sayd of the Booke of Iob. As being by nature so vnderstanding by counsell is able to conceiue and beget the image of it selfe and from the one to the other to send a mutuall loue liking onely in the creatures both these are imperfect for nature doth generate to preserue it selfe and vnderstanding conceiues to perfect it selfe No vnderstanding by nature conceiues it selfe and no being by counsell begets it selfe It is therefore the perfection of vnderstanding naturally to conceiue it selfe God doth both speake and worke in Parables as a Father sayth well but here needs nothing be fayned to fasten this truth vpon vs. It shall bee evinced by plaine demonstration The best being and best vnderstanding must needs conceiue the best image of it selfe now in conceiuing it begets it and being begotten by nature is no lesse then the begetter Man by nature begets no lesse then himselfe by counsell hee can conceiue that which is lesse or greater then himselfe so the father by nature can beget no lesse then himselfe though by counsell he conceiued and brought forth a whole world nothing comparable to himselfe in greatnesse or goodnesse Well then in one simple essence there is necessarily a begetter and a begotten and so we haue the subsistences of Father and Sonne He is out of the danger of folly whom a speedie advertisement leaveth wise It is but an holy prevention to be devout vnbidden and to serue God vpon our owne conceits Let vs then see how the second mystery will follow The father in begetting his owne image cannot but loue it naturally and the sonne in being begotten cannot but as naturally loue the begetter And hence proceeds mutuall loue and because it is naturall is no lesse in being then the begetter and begotten from whom it proceeds for the begetter and begotten loue themselues naturally and therefore the Spirit is God and a third subsistence in the divine nature If the persons were eyther greater or lesse one then another then would this absurditie insue vpon it that neither the father could directly conceiue himselfe or father sonne equally loue themselues consequently never inioy their owne happinesse which consists in the full fruition of themselues Heb. 1.3 Christ is said to be the expresse image of the fathers subsistence Some translate it substance or essence which will all come to one passe if substance be taken subiectiuely not causely for the divine essence hath eminently all the excellencies of creatures and therefore vnderstanding which is able to conceiue and in conceiuing to beget which begetting is a relatiue propertie and hence the Subsistence of the Father whereof the Sonne is the expresse image It were as we haue formerly said improper locution to call him the image of the essence for that begets not yet in that is the begetter c. Rom. 15.30 Gal. 5.22 Where loue is giuen to the Spirit not onely as hee worketh it in vs but as he is the mutuall loue both of Father and Sonne and so is sent from both of them to testifie of their loue to vs Rom. 5.5 O that these things in their true worth could affect vs but alas as in a Taverne where many Tables are seene replenished with guests halfe soaked and sowsed in wine all the house resoundeth with laughters cries whoopings and strange noise wherein the sweetest musicke in the world is both neglected and mocked so our age inchanted with rude and ridiculous pastimes gibeth at this holy and heauenly contemplation of the sacred and blessed Trinitie How many doth God suffer to liue and breath which make the Taverne their Temple Indian-smoake their incense Sacke their sacrifice and blasphemous oathes their daily prayers for the loue of this dreadfull Trinitie and the deare loue of your owne soules remember S. Pauls advise Rom. 6.22 Being made free from sinne haue your fruit in holinesse and the end thereof shall be ever-lasting life But I must make my course more speedie and hasten in the long way I haue to goe Hitherto we haue had many Reaches to fetch in our way and beene constrained to winde in by bourds but wee are gotten off the Maine onely the shore is still buttrest with rockes on euery hand the Currents swift the Shallowes many that wee cannot make so fresh a way as wee would Haue but the patience a while and we shall bring thee within the view of the end of our toylesome voyage The ship that hath beene long at Sea discouered many strange Continents and ryvers strugled through many hiddeous tempests escaped many rockes and quick-sands and at length made a rich returne cannot but forget her irkesome Travell and thinke shee is well apaid when shee commeth within the kenne of her owne Countrey and sees the Land lye faire before her So hee that coasts along these severall bankes and bounds of godlinesse and in the Ship of the Church is brought into the mouth of the haven of heaven cannot but with ioy remember all the troubles and afflictions he hath indured in this world In a word vnderstand this but as a letter of advertisement from the Coast whereby thou mayest with the greater ease reape the profit of them that haue travelled before thee Q. What is the relatiue propertie of the Father and the Sonne A. To breath or send forth
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
doings Luk. 10.21 Christ Iesus reioyced in the good pleasure of his Father as the onely cause of revealing or hiding the mysteries of mans saluation Phil. 2.12.13 Worke out your owne saluation with feare and trembling now least wee should follow the Popish dreame of free-will that man could merit life and happinesse if God would but beare halfe the charges we are reduced to a more full cause It is God which worketh in you both to will and to doe we bring not so much as a will disposed for our owne good that is most slauish till grace free it and it is freed by the most free cause which is the good-pleasure of our God Q. What doe you obserue concerning Elohim or the persons A. Two things their cooperation and distinct manner of working the one is necessary in regard of this that they haue the same essence and therefore cannot but co-worke in euery thing the other is likewise as necessary because each person hath his distinct manner of subsisting All operation flowes from their essence cooperation from their vnitie in it and distinct manner from the distinct manner of their subsisting One essence one operation and three being one must needs worke inseparably and one being three must needs worke in a distinct manner Gen. 1.1 In the beginning Elohim made Gen. 2.26 Let vs make Mat. 12.31 Blasphemie is aggrevated in regard of the three persons and against the last it is made vnpardonable because a sinne against the Father is remitted by the action of the Sonne who redeemes from wrath and so is a sinne against the Sonne by the worke of the Spirit who applies the merites of Christ to euery guiltie soule but if the sin be against the holy Ghost all hope is cut off for there is no fourth person to helpe and the worke cannot goe backward for the Spirit workes neither by the Father nor the Sonne and so no meanes of remission is left for this sinne Q. What is the divine co-operation A. Whereby the three persons worke the same thing inseparably Ioh. 5.17.19.21 My father worketh hitherto and I worke whatsoeuer things he doth the same doe I he raiseth and quickneth the dead even so doe I quicken whom I will c. Ioh. 1.3 Nothing was made without the sonne And here wee are to vnderstand the same of the blessed Spirit Q. What is hence to be learned A. That all the persons worke of themselues 1. Ioh. 5.7 Three beare record and yet they are all one in essence in respect whereof they worke from themselues To be and to act is all one in God therefore as each person is God of himselfe so doth he worke of himselfe Q. What will further follow from this A. That there is no preheminence or dignitie in this their co-working For as they are equall in essence so are they equall in their actions Ioh. 14.1 Yee beleeue in God beleeue also in mee Ioh. 16.15 All things that the father hath are mine Ioh. 5.18 It was no sinne for Christ to make himselfe equall with his father in euery worke The same is as true of the Spirit Q. What is the distinct manner of working A. Whereby each person worketh according to the manner of his subsisting Hence it comes to passe that the second person being mentioned with the first it is said Not of him but by him were things made for as the sonne workes from the father so the father workes by the sonne Ioh. 1.3 Col. 1.16.17 Heb. 1.2 The like is to be vnderstood of the Spirit who being from both hath both to worke by him Ioh. 16.13 and doth nothing of himselfe I meane as a person Q. What is the Fathers manner of working A. To worke all things by the Sonne and the holy Ghost 1. Cor. 8.6 One God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him So that the first person workes from himselfe not onely as God but as a person and continues his worke by his sonne Math. 10.20 Ioh. 15.26 1. Cor. 3.10 By the Spirit the Father revealeth teacheth and testifieth and the reason is because they are both from him who worketh of himselfe Q. What from hence A. That the originall and beginning of all things is from the Father For he that is first in subsisting must needs be first in working Hence some manifest notable ignorance in this point who place the worke of the Sonne and the holy Ghost before the action of the Father and that in the greatest and weightiest mystery of our salvation I meane our eternall predestination who placing redemption and application before election set the worke of the second third person before the first for according to their wandering Doctrine they teach that man is redeemed and by faith applied to Christ before he bee elected of God the Father This is cleane contrary to S. Paul Eph. 1.3 to 15. Where election being an originall worke is giuen to the Father who dispenseth the same by his sonne and applies it by his spirit So that the Father doth elect vs before the Sonne redeeme vs or the Spirit sanctifie vs. Read the Bible and you shall finde creation and election more frequently attributed to the first person then either the second or the third And our Creed teacheth vs to call the Father Creator c. Q. What is the Sonnes manner of working A. He worketh from the Father by the holy Ghost Ioh. 5.19 The sonne can doe nothing of himselfe saue that which hee seeth the Father doe c. Ioh. 16.15 The Spirit shall take of mine and shew it vnto you And the reason is the Sonne is from the Father but the holy Ghost is from them both Q. What learne wee hence A. That the dispensaetion of all things is giuen to the Sonne as there is an entrance into euery worke so must there bee a proceeding in it and the Father in all things proceeds by his Sonne as in the revelation declaration of his will Ioh. 1.18 and the execution of all things in himselfe which may prepare for the worke of the spirit in vs. Ioh. 16.17 For till the Father haue done the Sonne can doe nothing neither is it for the Spirit to worke vntill he take it from them both Q. What is the holy Ghosts manner of working A. To worke both from the Father and the Sonne Ioh. 16.13 The Spirit shall not speake or doe any thing of himselfe but whatsoeuer he shall heare from the Father and the Sonne as the two next verses make it plaine And the reason is that he subsisting from them both must needs worke accordingly Q. What followes from hence A. That the consummation of all things is giuen to the holy Ghost who ends the worke of the Father and the Sonne Gen. 1.3 Let there be is rather a word of consummation then commandement The whole worke is carried by word and deed God said the
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
there is but a reversion of the divine nature so this is an exaltation of the humane to possesse that glory and excellency which before it had not Psal 2.6 and 110.1 Dan. 7.13.14 Act. 5.30.31 Heb. 2.9 and 8.1.2 and 9.24 Thus might Steuen see Christ in a most glorious manner aboue all other in heaven Act. 7.55.56 Q. What benefit redoundeth thereby to vs A. Vnspeakeable for while our head is so highly magnified and made Lord of all wee know that he will rule all for the best and that no good thing shall be wanting to them that are his yea that our sinnes which wee cannot but commit whiles the old man dwelleth in vs shall not preiudice our happinesse seeing he sitteth at the right hand of our Father to be our intercessour and governour Q. What is the fourth and last degree A. His glorious returne from heaven to iudgement both of the quicke and dead which is his second comming into the world with great glory and maiestie to the confusion of them that would not haue him rule over them and the vnspeakeable good of his owne for it is he that iudgeth and who shall condemne them and hereupon is the full worke of Redemption giuen to the Sonne Math. 24.30 Ioh. 14.3 Act. 1.11 1 Thess 4.16 and 2. Epist chap. 1. ver 7.8 Iud. ver 14.15 Phil. 3.20 CHAPTER XXV Of the Spirits application to the Church Question HItherto of Redemption what is the application thereof Answere The making of that ours which the Lord of life hath done for vs. The purchase of our peace was paid at once yet must it be severally reckoned to euery soule whom it shall benefit If we haue not an hand to take what Christs hand doth either hold or offer what is sufficient in him cannot bee effectuall to vs. Wee haue no peace without reconciliation no reconciliation without remission no remission without satisfaction no satisfaction without infinite merite no infinite merit without Christ no Christ without faith By this wee are interessed in all that either God the Father hath promised or Christ his sonne hath performed Conscience must play the honest servant and take his masters part not daring to be so kinde to the sinner as to be vnfaithfull to his maker It must not looke straight vpon him till he by the eye of faith be able to looke straight vpon God Hence it will suffer no man to bee friends with himselfe till hee be a friend with God now by faith in Christ Iesus of enemies wee become friends yea sonnes and as sonnes may expect and challenge not onely in this life carefull provision and safe protection but in the life to come salvation and fruition of an everlasting patrimony Mark 16.16 Luk. 24.45.46 Ioh. 3.3.14.15.16.18.19 Ephes 3.17 Q. To which of the three persons is this worke most properly ascribed A. To the holy Ghost the Father most properly carries the worke to Redemption and then the Sonne goes on with it so begun to Application and then the Spirit finisheth the worke so dispenced by the second person Ioh. 14.17.18.26 and 15.26.27 and 16.7.8.9.10.11 Christ left not his Church comfortlesse but even increased her ioyes by the presence of his Spirit When he let fall the showers of spirituall operation after his departure vpon the Iewes Act. 2.41 there were at one Sermon three thousand soules added to the Church a great increase none such in Christs time Why Was Peter the better Preacher Nay never man spake as he spake for God gaue him the Spirit not by measure Ioh. 3.34 and 7.46 But now the spirit was giuen plentifully to the hearers which before was either restrained or sparingly imparted Eph. 1.13 The word faith and the Spirit worke all together for the applying of Christ vnto salvation Q. To whom is Christ applied A. To the Church which is the proper subiect of Redemption They that make Christ an vniversall Mediator and the Spirit a generall agent in applying to all and yet the Father but a speciall elector of some shew themselues ignorant of the manner of the co-operation of the sacred Trinitie For as the Father beginnes by election so the Sonne goes on by Redemption and the Spirit finisheth the worke by application so that application is as speciall as election Ioh. 17.9.10.11 As the Father redeemes his owne by Christ so he keepes them by the Spirit Eph. 5.25 He gaue himselfe onely for his Church vers 26.27 and the same he doth present holy to his Father by the worke of his Spirit Q. What is the Church ⧠A briefe Map of Gods Election Election From the Father The inchoation and beginning whereof is Who for the first manner of working hath by the counsell of his will decreed by his omnipoteâ—â—ie and efficieâ—â—ie originally to effect all In the saluation of all the Elect. The dispensation or progresse In the Sonne Who for the second manner of working haâ—â— by the price of redemption obtained and still by â—is intercession doth obtaine to repaire all The consummation or ending By the holy Ghost Who for the third manner of working hath doth apply by testimony seale and gouernment the â—â—â—athers electioÌ„ â—â—s redemptioÌ„ to finish all And for conclusion all 3 apply the same to faith Which receiues all as most freely graced of God And by which we are both ingrafted into Christ and made to grow vp with him vntill we haue our perfect fruition Q. What are the kinds as they concerne man A. Election which is Gods gracious decree in Christ Ephes 1.4 to set free some men from the misery of the generall lapse and to bring them infallibly to salvation for the setting forth of his abundant mercy Rom. 9.11.16.23 And Reprobation which is his preterition or passing by some men and leauing them in the generall corruption of the fall without effectuall meanes of recovery and salvation for the manifestation of his vncontroulable justice Rom. 9.18.21.22 Question VVHat meane you by this delineation and description of Election Answere That wee should not fixe our eyes vpon the odious and offensiue name of Reprobation but delight our selues the more with the sweet and comfortable inspection of our Election wherein were shall finde the sacred Trinitie to haue beene more deepely then in the other and not to be so much pleased in plaguing men for finne as to saue them out of it Reprobation being an internall effect and ever sleeping in the bosome of him that never sleepeth I meane an imminent no transient effect must needs be from God and in God yet the execution of it is no wayes so large in God as that decree of life and salvation Shewing plainely that God is farre more affected with the life and happinesse of his creatures then their death and misery Election is from the Father in the Sonne by the Spirit to faith which workes not any life in vs or for vs but onely receiues it at the bountifull hands of Almightie God Oh let vs not so
Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
had happinesse if he had stood so is it made obnoxious to all his miseries he falling By a rule in nature he begets children and by a rule in divinitie he begets them sinfull and yet both naturall It was in mans nature to doe well for himselfe and others and so by consequent to doe evill and convey the same to all his heires for as naturall spirits runne along in the bloud and are apt for generation so originall righteousnesse as a more divine spirit runnes along with the whole frame to frame it in others now that being lost a worse spirit of evill hauing taken vp the roome of the first formes men according to a sinfull image Gen. 5.3 Adam is said to beget in his owne likenesse and image Rom. 5.12.14 Q. By what right is sinne propagated A. By all kinds of right first by the law of Nations for Adam was a Prince of all his posteritie who covenanted with God for vs and for himselfe for the performance of obedience and therefore he breaking wee brake He was also as our Legate did lie as our Lidger or deputie with God and therefore wee may be said to doe whatsoeuer he did He went as a common suretie for vs all and on him was all our credite reposed and he was betrusted of God with the estate of vs all It is therefore a nationall equitie that wee comming all into one bond and obligation should all fare alike Secondly we haue it by the law of inheritance he was our father and we were his sonnes hee the roote and we the branches and therefore were to participate with him in all his estate Doe we not see how children are left in good or bad case by their parents and of meere relation they become their lawful heires and successors Thirdly by the law of divine Iustice the perfection whereof cannot pardon the least sinne without satisfaction to euery farthing as also by the infinitenesse of it that extends it selfe to euery guiltie person and by reason of the violation of the law and dishonour of the law-giuer deales most strictly and precisely with euery sinner One man may kindle such a fire as all the world cannot quench One plague sore may infect a whole kingdome and here we see how the infection of Adams evill is growne much worse then a personall act Satans subtiltie hath ever bin to begin withan head of evill knowing that the multitude as we say of Bees will follow their master Corah kindled a fire of rebellion two hundreth and fiftie Captaines readily bring stickes to it all Israel are content to warme their hands by it onely here the Incendiaries perish God distinguishing betwixt the heads of a faction and the traine but in this all are alike though we were all a sleepe in Adams loynes because the law was equally giuen for all our benefits and our prosperitie stood in the first well husbanding of the happie estate God yeelded vs in Paradise If any obiect Ezek. 18.20 the sonne shall not die for the fathers sinne The answere is when he is not guiltie of it either by propagation or transgression he himselfe according to his birth liuing and dying in it Heb. 7.9.10 It is sayd Leui payed tythes in Abrahams loynes so we in Adam were bound by law to stand to his reconing Q. After what manner is sinne propagated A. Neither from the body to the soule as comming from our vncleane parents As if the soule being purely created should fall into the body as a man in pure white rayment doth fall into a puddle of dirt and mire for the body is not the first subiect of sinne but the soule and therefore cannot be the head and fountaine of propagation Neither is it from the soule to the body as begotten of our vncleane parents for then should it be as mortall as the body and spirits of it as also crosse God in his speciall relation of the father of spirits Heb. 12.9 He is a father of both Psal 139.14 Iob 10.10.11.12 But of the one by the parents of the other immediately by himself It therefore followes by iust consequent that it proceeds from the vnion of both into one man for though our parents as bruit beasts beget not soules yet they beget a more perfect creature in that they are the procreant causes of man vnited of his essentiall causes Gen. 4.1 I haue gotten a man from the Lord. Iehovah Adam and Eue were all about the composition of Cain his Soule was inspired pure and holy yet as soone as the vitall spirits laid hold of it It was in the compound a sonne of Adam The thing may well be explained by this similitude A skilfull Artificer makes a clocke of all his essentiall parts most accurately onely he leaues the putting of all parts together to his vnskilfull Apprentise who so iumbles together the severall ioynts that all fall a iarring and can keepe no time at all euery wheele running backward way so God most artificially still perfects both body and soule but our accursed parents put all out of frame and set euery part in a contrary course to Gods will Psal 51.5 Warmed in sinne is vnderstood of the preparation of the body as an instrument of evill which is not so actually till the soule come Q. What followes from hence A. A iust imputation of the first transgression as also of the fault guilt and punishment and that both in sinne and death Rom. 5.12 1 Cor. 15.21 Q. How is originall sinne propagated A. By our next parents and so ascending to Adam himselfe It is impossible to bring a cleane thing out of filthinesse Gen. 5.3 Iob 14.4 Q. How is actuall sinne conveyed A. In the masse and lumpe other wise in kind euery mans actuall sinne is his owne Ezek 18.20 Q. How death A. Seed and food are the principles of our life in procreation and preservation the first we haue from our parents which is deadly as poysoned with sinne the other comes from our selues being ignorant of what should bee good for our bodies but beside the first death there is a conveyance of the second we being borne the children of wrath for Gods displeasure was kindled as well against Adams posteritie as Adam himselfe Eph. 2.3 Q. How is Eue made partaker of Adams punishment A. Besides her proper punishments as an instrument of evill shee participates with Adam in all we haue said for God made them both equally for an happie estate onely the wife was to inioy it by meanes of her husband first as shee was taken out of him Secondly as they were to hold together for better and worse in regard of their marriage Thirdly as she was a companion with him in the same sinne they did both eate sinne and see it at the same time Genesis 3.6.7 Q. Was propagation then from them both A. Yes immediately from them both as their children were begotten by the mutuall knowledge of the one the other Gen. 4.1 and 5.3
a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. CHAPTER XXIII Of Christs humiliation Question VVHat are the parts of Redemption Answere Two His humiliation and his exaltation Psal 110.7 Isa 53.12 Rom. 8.34 Eph. 4.9.10 Phil. 2.8.9 And the reason is giuen by S. Luke chap. 24.26 Christ must of necessitie both suffer and be glorified c. Q. What is his humiliation A. Whereby he was made subiect to the iustice of God to performe whatsoever the same might require for the redemption of man Rom. 10.4 Gal. 4.4 Heb. 7.22 Christ became our Suretie and so bound himselfe to pay all our debts Papists say Christ is a Mediator betweene himselfe and vs but they are ignorant how a sinne may more peculiarly be against one person then another as the manhood it selfe is more properly vnited to the second person then any other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently of euery person is satisfied Q. What did the iustice of God require A. Two things Satisfaction for the trespasse or payment of the forfaiture and righteousnesse answerable to the law for the payment of the principall The one frees vs from death the other brings vs to life By the first wee are made no sinners by the second wee are made iust The law stands still in force for death and life sinne and die is by Christs death satisfied doe and liue is by his life fulfilled Dan. 9.24 Christ reconciles to God by suffering and of enemies makes vs friends but wee neither deserue nor can iustly desire any thing vntill he bring his owne righteousnesse for vs. Rom. 4.25 Q. Wherein consists all this A. In the conformitie of himselfe both for himselfe and vs to he image of God and the law its performing perfect obedience thereunto as also in vnder going for his such death and dolors as were requisite As Adam was made in the image of God and bound to keepe the law for himselfe and vs so Christ must be conformed in nature to Gods image and in all his actions to his Pathers will He is holy and iust both for vs and himselfe but his sufferings are onely for vs and not himselfe And here two questions arise first whether his originall righteousnesse and actiue obedience were onely for himselfe his passiue onely for vs and sufficient for our saluation It may be obiected by his bloud we are saued c. Ans Here a part is put for the whole for we are saued as well by his life as by his death and they are both of them both actiue and passiue Christ suffered in being concelued and he was no looner made man made vnder the law but he began to pay for vs for as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie therefore his whole life death are for vs and our payment He that dies by the law is not acquitted or iustified but condemned He that makes false Lature may be pardoned or punished but not iustified Euery law acquits when men are found to haue done nothing against it but it moreouer rewards when subiects are found to performe the vtmost required by it Christ therefore is to suffer and satisfie but that will not iustifie vs except further be found in him that he hath done nothing against the law nay also that he hath to the height and ful measure fulfilled it We haue need both of originall and actuall righteousnesse to bring vs to heauen and out of him it is not to befound The second controuersie is about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning this we acknowledge that Christ did not neither could truely and properly suffer the second death which is a casting out and banishment from blessednesse and the fauour of God God forbid that any Christian should haue such a thought of our Lord Christ who euer since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be other for any moment of time He and his Father were neuer separated in loue and affection because Christ even in vnder going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead
A MODELL OF DIVINITIE CATECHISTICALLY COMPOSED WHEREIN IS DELIVERED THE MATTER AND Methode of RELIGION according to the Creed ten Commandements LORDS Prayer and the SACRAMENTS BY IOHN YATES Bachelour in Diuinitie and Minister of Gods Word in St Andrewes in NORVVICH PSAL. 40.10 I haue not concealed thy louing kindnesse and truth from the great Congregation Gregory in Ezek. Hom. 3. Let the Preacher like beaten burning iron not onely heat his next neighbours but cast sparkes a farre off to others LONDON Printed by Iohn Dawson for Fulke Clifton and are to be sold on New-fish streete hill vnder St Margrets Church 1622. TO OVR DEARE MOTHER THE CHVRCH OF ENGLAND THy Children deare Mother are growne more nice then wise and fallen into those humours that are fitter for controlement then obseruation I desire to be no challenger of my Brethren yet is it my dutie to be a louer yea and as I am able a Champion of thy truth I am deceiued if this be not one of the maine grounds of that vniuersall decay of knowledge wherewith our people are commonly checked to wit that they are not either catechized at all or else in as many formes as they haue change of teachers one teacher as it were making worke for another and so pleasing the fantasie of their Schollers that like some woman with childe that longs for that peece which she sees vpon anothers trencher and swounes if she misse it or some daintie Dames that doat vpon euery beautie they are euery day loue-sicke a new 2 Tim. 3.6.7 and like S. Paules sillie women are euer learning and neuer able to come to the knowledge of the truth My care shall be to bring them home againe to their Mothers dyet and let them see both the meate and milke she hath plentifully prouided for them But before I enter vpon her store I must acquaint them that all their travell abroad to fill their braines with new learning hath but bin to goe Northward for heat and in vaine to seeke that candle which they did carry in their owne hands What plentie of water can there be where the lead of the cisterne is put all into the Pipes We haue made so many conveyances of the Art of Religion into the braines and brests of our hearers that if a man would yeeld to runne after his eye or appetite he shall neuer know where to rest and after many idle excursions shall lie downe weary but vnsatisfied Art like Sampsons haire is faire and strong Art quasi Arx quia sâ—ma pulchra Strong in precepts beautifull in methode And if both these be to be found in any Catechisme ours shall carry away the honour of it Others that swarue from ours are but like a continuall pumping without mending the leake Where confusion for want of methode runneth in faster then precepts like nailes can fasten themselues Some teach the Commandements before the Creed as if they would teach a man to goe before he liue others cut the Seales in the midst of the writing as if that which seales all should not hang at the bottome of the bill bond or bargaine c. But our rule of Religion is to begin with faith by which we liue then to come to the law of life by which we walke after all this to lead vs to Prayer least we should faint in faith or waxe weary of workes and lastly finding faith but weake obedience imperfect and prayers not as they should be brings vs to Gods seales as the safetie and securitie of all our estate Eph. 1.13.14 for being sealed with the holy spirit of promise after our faith in God wee haue the earnest of our inheritance vntill the redemption of the purchased possession But I desire not to be like a tedious Musician euer tuning neuer playing I come therefore first to let you see the milke of our Catechisme in a briefe and short view of it and then hauing brought you from the spoone to the knife to let you behold your more solide meate out of it You shall find it sufficient both for babes in Christ and growne men And if you be expert in the first then may you remoue a forme higher for I would not haue a Christian like a dying man or one sicke of a Palsey that hauing his senses memory and speech should want facultie loco-motiue or power to stirre his hands or his feete that being neither deafe nor dumbe to heare or answere should yet haue withered hands or lame legges to liue as a Christian All that I wish is that we first labour for the happinesse of knowledge and then ioyne with it the happinesse of practise Some Artisans might liue as well as landed men by their earnings if they had not a worse boone with so excellent a facultie of idlenesse and ill husbandry It should bee a shame for vs to haue the Philosophers stone of the truest riches and yet to liue like beggars Behold O Christian the transcendent obiects of thy aspiring thoughts and euer keepe thy soule vpon the wing in meditations of the kingdome of heauen and the righteousnesse thereof loathing those muck-wormes of the world which like the Gentles breed of putrifaction or Beetles feeding in the dung can relish nothing but earthly things or thinke of no other godlinesse but gaine 2 Tim. 2.7 Consider I pray thee what is said and the Lord giue thee vnderstanding in all things Celeberrimae apud Cantabrigenses Academiae bonarum omnium literarum Christianae pietatis Nutrici alteri Anglicanae Ecclesiae Seminario gratiam pacem in Christo sempiternam NObis Musarum aemulis Illustrissima Mater Academia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clausum reconditum plusquam Herculano labore retexisti iudicij acrimonia velut clave quadam aperuisti repagula obstantia sustulisti fores velut divina virgula tactas effregisti luceque linguaruÌ„ artium illata reipsa probasti quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicere solemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos igitur sic literarum mellinijs sub tuo auspicio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operae pretiumfacturi videmur si hanc ex alvearijs tuis concinnatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi exhibeamus Si rem spectabis ipsam sacrosanctae Dei veritati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est si nostras lucubrationes aestimabis perexiguum levidense id quidem est scriptum crassiuscule Caetorum operosum mea quidem sententia foret totius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtilitates vel percensere nedum fando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare cum de ea statim dicturo occurrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipuas tamen velut exerto digito monstrabo vt artium studioso si fieri queat calcar animumque addam ad earum diligentem multamque lectionem Ens primum est omnium bonorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ens a primo corundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud est Artium author hoc subiectum illudagit hoc patitur
As likewise most absurde to hold one and the selfe same nature begotten vnbegotten for so there should be a first second and third nature as there is a first second and third person and so three Gods as well as three persons But this will better appeare by the sequele Oh the necessitie of this high knowledge which who attaines not may babble when he prayeth and bee superstitious when he worshippeth Onely here is our greater helpe that we haue the manhood of Christ as a Iacobs ladder to climbe vp to the God-head Ioh. 1.18 No man hath seene God at any time the onely begotten sonne of the Father as out of his bosome hath revealed him vnto vs. So that in this intricate way to the throne of grace it will not availe vs as we now stand except we take with vs the second person as a Mediator whose presence and merits must giue passage acceptance and vigour to our prayers Christians must therefore learne to ascend from earth to heauen and from one heaven to another CHAPTER IIII. Of Gods Essence Question VVHat is Gods Essence Answere It is that whereby be is the first and most absolute being Being is that whereby a thing is truely and really in essence or existence And it is either the first being or that which is from the first Now God is the first Isa 41.4 and 48.12 and therefore essentially one Isa 46.9 Deut. 6.4 Eth. 4.6 Furthermore God is absolute as being independent from any other There was a first man and a first in euery kinde of creature but no absolute first saue God Exed 3.14 Ioh. 8.58 If any aske me why wee define the essence of God seeing wee formerly sayd it was not knowne of vs our answere is wee define it relatiuely not simply to wit as it is a first and that absolute first being is knowne best in it selfe and so is God for there is nothing more intelligible then he yet of vs nothing is lesse knowne we come to him by seconds and the begins of other things Which proue necessarily a first and that absolutely for two will proue one to goe before and dependent beings will proue an independent The Sunne beames are more visible to our eyes when they are cast obliquely vpon their obiects then when they fall directly so wee must shew you God rather in the blessings we receiue from him then those excellencies which are in him It is the best and the longest lesson even thus to learne him and of surest vse which alone if wee take not out it were better not to haue liued Oh that we would often exercise to acquaint our nature and draw it into some familiaricie with God the very soule and being of it And though at first wee make but our fire of greene wood yet not to bee tyred with blowing vntill our devotions be set on flame If we endeuour God will helpe by enlightning our vnderstandings till we be wholly enflamed with a loue of him And as Moses by often talking with God had a glorious glistering set vpon his countenance so wee by our often frequenting conference with God in prayers and meditations shall finde in our selues though not suddenly yet in time a most heavenly change Q. What followes from hence A. The observation of the essentiall name of God as Lehovah Iah Eheie The first word delivers vnto vs such an essence as ever was is and shall be Rev. 3.14 Ie is a note of the Future tense Ho of the Present and Vah of the Preterperfect tense and so is well expounded Rev. 1.8 But ill expounded by those which by them would vnderstand the Trinitie giuing the present to the Father past to the sonne and to come to the Spirit Yet it is true the Father workes of himselfe and as the present begins time so he the action it is also true that the Sonne works from him and therefore passeth on the action as that which is past doth time Neyther can this be denyed but that the Spirit worketh from them both and so finisheth te action as the future doth the poynts and periods of time But this word is essentiall and not personall and therefore is giuen of God to expresse the essence not the persons Iah is contracted of Iehovah not to signifie a diminute God as if it were the diminutiue thereof but still for essence and present being Neither is it applyed to Christ humbled in the flesh as if that were the diminution of it but it is the denomination of one and thee selfe same glorious essence in all the persons Eheie is as much as I will be which no creature can peremptorily affirme Time changeth all things and there is none that hath the command of it but he alone that gaue it beginning and continuance and to whom the account of our very houres are due and best knowne But I must not lead you from Elins into the wildernesse and leauing the wells of water trouble you with the barrennesse of mans braine Take these Texts of Scripture for confirmation and further illustration Exod. 3.14 and 15.2.3 Psal 68.4 Isa 42.8 Happy are we that wee rest vpon such a being and may enioy all things in him and him in all things nothing in it selfe so shall our ioyes neyther change nor perish for how ever the things themselues may alter and fade yet he in whom they are ours is ever like himselfe constant and everlasting Q. What followes in the second place A. That God is free and voyd of all power either to be or be otherwise then he is And therefore faith rests vpon a most substantiall and immutable being Hee hath neither causes to over power him or accidents to change him and so he is aboue all substantiall and accidentall power Causes prevaile in euery creature but the Creator is voyde of them And hereupon God is from himselfe of himselfe through himselfe and or himselfe He that is Anâ—â—tios without causes is Autoon God of himselfe yea in vertue and power more then all causes to himselfe Goe then yee wise Idolatrous Parasites and erect Shrines and offer sacrifices to your God the world and seeke to please him with your base servile devotions it shall be long enough ere such religion shall make you happie you shall at last for sake those Altars emptie and sorrowfull for both you your God are beholding to a better being then your selues How ridiculous is it to plead for an Idollgod that hath all the causes put vpon him What fooles will be perswaded to resigne vp their owne eye-sight and to looke thorow such spectacles as very sottishnesse doth temper for them I will her presume to presse in with an easie determination although it seeme to me to be no other then a plaine quarrell betweene stomacke and discretion a small deale of wisedome might decide it especially considering that all things are from God and God alone from himselfe Blush ye Gentiles that vse a Smith and Carpenter so
our proceedings hauing learned by experience the wisedome and holinesse of our God It is for them to murmure and mutter that either know not God or know him displeased with them Alas foolish wormes what doe wee turning againe when hee â—eads vpon vs If we be his why pine we at that which is good for vs yea best for that must ever bee best to vs which he seeth best and that he sees best which he sendeth His will is the rule of his actions and his goodnesse of his will It is therefore our dutie to submit vnto him in all things If he strike the rod must be kissed in silence and glory giuen to the hand that rules it It is no small part of his rare vertues to worke our good by affliction and therefore wee may be incouraged to rest vpon him in all estates Q. What followes from hence A. Gods most absolute happinesse both in action and contemplation Whereby he is freed from all evill abounding with all good sufficiently contenting himselfe with himselfe and no wayes standing in need of any other 1. Tim. 1.11 and 6.15.1 Ioh. 1.5 Psal 16.2 vnd 50.7 to 14. Hag. 2.8 Behold now yee ambitious spirits how ye may truely rise to more then ever the sonnes of Zebedee desired to aspire vnto Waiting is the way to raigning serue him which is thus happy though without apparent wages he will pay sure if slow Liue well and thou mayest liue in expectation as those which after some terme of their cottage expired are assured they shall haue a marble palace built for them O let vs thinke that the dayes and moneths passe slowly away till then ever looking vp to him that is the finisher of our faith and remembring that for the new heavens our hearts must be made new before hand Let worldlings like a company of idle boyes scramble for the figges of this life it is for wise men to take them if they fall in their bosomes whose maine care is to be found acceptable in the day of the Lord. Worldly vanities which are alwayes ther owne cut-throats by their owne crossing and contrarietie are to be abandoned of Christians who casting away all weake diffidences know how to trust God with his owne Waite thou on the Lord and keepe his way and he shall exalt thee Psal 37.34 It is he that will fulfill all the good pleasure of his goodnesse and the worke of faith with power 2. Thess 1.11 O that hee would purge out of our minds and memories that ambition and vanitie which so bewitches them with the loue of pompes and glories of this perishing and ending world which in the breathing of a breath wee may loath loose leaue and despise as nothing and would graffe in them a pure and single eye to behold the eternall blisse which seene breedeth loue and loued conducts vs to heaven Here to as high a tide as wee shall rise in our desires of wealth and well-fare to as low an ebbe shall we fall in our hopes thereof Seeing then we looke for better things in the heavens let vs be diligent that we may be found of him in peace without spot and blamelesse 2. Pet. 3.14 Doe wee beleeue that all things shall be made new and our hearts onely remaine olde As if our blessed God intended nothing but our soules to be out of fashion Be assured that as no man puts new wine into olde vessels no more will God put the new wine of his glory into the olde veslels of our corruption Looke wee therefore to him that hath sayd he will giue vs new hearts Ezek. 11.19 And remember that all our glory begins in grace and that God will haue none to dwell with him in happinesse that will not vouchsafe him to dwell with them in holinesse Roote out deare God all gall and acerbitie amongst brethren and bend their hearts to charitie that being re-vnited in the pilgrimage of this life this country of our terrestriall bodies wee may after our service and course therein accomplished ascend vnder the conduct of our Sauiour before ascended to our everlasting rest in the countrey of our celestiall Soules there in societie and vnitie of Saints and Angels to enioy the happy vision of the all-glorious Deitie and to sing his prayse for ever CHAPTER VIII Of the Subsistences or three Persons Question HItherto of the essence what are the Subsistences Answere That one most pure essence with the relatiue properties Relation addes nothing to the divine essence but respect or mutuall affection God with the relation of begetting is the Father of begotten the Sonne of proceeding the Spirit One and the same essence hath all these respects but peradventure wee haue mis-taken our Cue for there is not so much in the divine essence as any inherent qualitie I answere I marvaile so learned a disputer should moote no better Qualitie and relation are distinct predicaments Wisedome and father-hood in the same man are not two qualities for the one because a qualitie is some thing in it selfe but the other because a relatiue is nothing without another A father is nothing without a sonne neither is the sonne in being without a father They are mutuall beings And yet one being may be mutually many of them as one and the selfe same man may be a father a master and a subiect so one pure God may be a father sonne and holy Ghost 1. Ioh. 5.7 Wee call them Subsistences because by their singular individuall and personall properties they subsist in one and the same essence Could we now but through a crevis or lettice see those things which the eye of faith seeth here with open face how would wee loath all Epicurisme and Atheisme in comparison of our Baptisme in the name of these three worthies Had we but tasted with the tip of our tongues these dainties we would pray with Dauid even against the worlds delicates Psal 141.4 Here shall wee not haue our liues composed of ieiune and emptie contemplations but so full of contentment that wee shall need to wish no other measure of pleasure then to be wholly taken vp with this divine taske Here is the exaltation of Isaacs delight in walking forth into the pleasant fields of sacred meditations on the blessed Trinitie O let our Soules haue two or three walkes a day vpon this mount Taber and with holy Moses conuerse with one God in three persons on the Horeb of both Testaments till wee haue found out vnto our selues the pure law of life As these three exhibite it vnto vs. And if the one brest let not downe this nourishing liquor so freely so easily as our strength will beare it then may we refresh our selues with the other and by such a small varietie wee shall finde them yeelde milke equally wholesome equally pleasant to vs weake Infants and nurselings If mount Sinai covered with darkenesse tremble the father being offended the Gospell calmes and lightens it presently the sonne hauing satisfied Ioh. 17.3
This is eternall life to know the father reconciled in his sonne Retire thy selfe daily into some secret place of meditation and prayer such as Cornelius his leaddes Dauids closet c. and thou shalt finde with Iacob the sweete vision of Angels climbing vp and downe this sacred ladder which stands betwixt heauen and earth at the top of it is the father the whole length of it is in the sonne and the spirit doth firmely fasten vs thereunto that so we may be transported vnto blisse Q. What is here to be obserued A. The names in Scripture that expresse this mystery as Elohim and Adonai Gen. 1.1 Mal. 1.6 Both which words being plurall are ioyned with words of the singular number to shew the vnitie of the persons both in essence and action It is not for euery proflygate professor that liues as he list to be dealing with this divinitie These pearles are not for swine who will laugh at such congruitie as makes one of three and three of one but hee that findes and feeles the conioyned working of the Trinitie will adore it in vnitie ascribing to father sonne and holy Ghost equall authoritie and power in all their workes This as well as the whole rule of well-liuing belongs to the sealed fountaine the spouse of Christ A doctrine not fit to be preached in Gath Askelon to vncircumcised and prophane hearts that will turne euery good thing to their owne destruction The Lord that hath the teaching of all hearts make vs ready for this transcendent learning Q. What secondly is to be obserued A. That the subsistences or persons being the same essence are God and one God Ioh. 1.1 1. Ioh. 5.7 Cut but the hayre from the eye brow saith Augustine and how disfigured will the face looke there is but a small thing taken from the body but a greater matter from the beautie so in these honourable wayes of wisedome wee may not derogate the least iot of Deitie or dignitie from any person Q. What in the third place A. That whatsoeuer Attribute is giuen to the essence may so farre forth be giuen to the subsistences as euery person is infinite eternall incomprehensible c. Exod. 23.20 with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father Ioh. 1.1.2 and 14.1 and 21.17 Phil. 2.6 Heb. 1.3.1 Ioh. 5.20 Rev. 1.11 In all these places the essentiall Attributes of the divine nature are giuen to Christ So likewise to the Spirit Psal 139. Act. 5.3.4 1. Cor. 3.16 Iob 33.4 2 Cor. 13.13 Mat. 18.19 O that we had but in vs the internall principles of faith to rest vpon these three worthies infinitely great and gracious This I am sure as a spring or oyle to the wheeles of our Soules would make them goe smoothly and currantly Make all other yokes light and easie Vndoubtedly the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life that thereby wee should be able to renue our strength and with chearefull spirits lift vp the wing as the Eagle runne and not be weary walke and not faint What shall idle Guls with a Pipe of Tobacco or Cup of Sacke silly smoakie helpes giue life againe to their dull and deadly Spirits And shall not the Saints and servants of three so infinite exhilerate and cheare their hearts with the feeling of their new life so mercifully begun by the father powerfully dispenced by the sonne and perfectly finished by the spirit Where were all this grace if it were not stronger then any Ellebore to evacuate the minde of all feares and griefes It is for nature to be subiect to extremities that is eyther too dull in want or wanton in fruition but grace like a good temper is not sensible of alteration O then that euery easie occasion of pleasure profit or preferment should interrupt vs in these religious intentions and draw vs to gaze like children which if a bird doe but flie in their way cast their eye from their Booke Nay what a shame is it to thinke how hardly we are drawne to learne or listen to this lesson As a beare to the stake as a slaue to the mill or a dullard to the Schoole are wee brought to these studies Q. What in the fourth place A. That all the three persons are God of themselues for an absolute first cannot no not in order be the second or third of any other but a first in all The Sonne because he hath his person from the Father is a second person but not a second God Deut. 6.4 1. Tim. 2.5 1 Ioh. 5.7 All those places that proue God to be one exclude all derivation of essence for one cannot bee multiplied without number Heb. 1.3 The sonne is the image of the person not the essence it were an absurditie to say Christ is the image of himselfe but apt and proper the expresse image of his Father For tho he be no other thing from his Father yet another person Hence wee learne how to expound that speech very God of very God that is the subsistence of the sonne is verily and truly from the subsistence of the father The person begetts not the essence for to beget and be begotten are relatiues yet the essence is absolute But Ioh 5.26 It is giuen to Christ to haue life in himselfe If life then essence c. I answere Christ speakes of life in the text by way of dispensation as he was the Messias and so it is explained ver 27. He hath giuen him authoritie to execute Iudgement because he is the sonne of man The very text makes this common to both persons to haue life in themselues which is the property of the God-head and yet Christ hauing life in himselfe as God hath the same giuen him as Mediator and sonne of man but you will say so he had power to giue himselfe life and therefore the fathers giuing respects his person as well as his office I answere it is true for as the sonne of man receiues subsistence from the sonne of God so the sonne of God receiues subsistence from his father Now working is according to subsisting therefore the life of grace spoken of verse 25. is wrought by the humane nature of Christ as it is sustained by his person and his person being from the father worketh the same life from him so then it is giuen to the sonne in regard of his manner of subsisting to bee the dispenser and disposer of the life of grace whereof the father is the beginner c. But as God he quickeneth whom he will v. 21. and that as he hath life in himselfe Life will and vnderstanding are Attributes of the essence and so simply one in them all Here may the sicke finde a Physitian the broken a balme of Gilead the fearefull a shelter the flyer a refuge and the breath-lesse spirit a blessed rest The sonne of God hath wedded to himselfe our humanitie without all possibilitie of devorce the
body hangs on the Crosse the soule is yeelded the God-head is eviternally vnited to them both And if Christ be God and by his subsisting working come so neare vs what should dissolue the eternall bonds of our heauenly coniunction with him or the daily influences of grace from him Here are the apples and flagons of holy consolation and it is good for the Spouse to be walking into the Gardens and eating of these fruits Wee cannot hope to be so neare to our God as Christ was vnited personally yet need wee not feare that God should seeme more absent from vs then hee did from his owne sonne Hee was still one with both body and soule when they were devided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will hee bee to our soules when they are at worst He is ours and we are his if our hold seeme loosened his is not when temptations will not let vs see him he sees vs and possesseth vs onely beleeue him against sense aboue hope and though he kill vs yet let vs trust in him Shiloach refresheth Ierusalem Iordan Naaman better then Abanah and Pharphar Cherith dried vp while Eliah dranke of it Iacobs well was stopped vp but this well of liuing water no drought can diminish nor Philistimes stop vp Q. What followes yet in the fift place A. That the three persons are coessentiall as hauing the same essence together and that not devided or by parts but as if I may so speake with reverence three partners in a Ship haue not each a peece of it but wholly and together Father and sonne are often two distinct men haue a common humanitie devided by parts betweene them but here the persons distinguished by relation are vndevided in essence And the reason is because the father cannot beget one lesse then himselfe and therefore he being infinite his sonne must likewise be infinite And that which is infinite admits of no division or distribution Now the three persons being co essentiall are likewise co-equall and co-eternall Ioh. 5.18 Phil. 2.6 1. Ioh. 5.7 He that walketh in the Sunne for pleasure may bee tainted with the heate thereof before he retire so they that are drawne by delight into these cogitations may thereby take the touch of a more deepe impression Papists as I haue read hauing little knowledge of our Ladies countenance fauour haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots so many whose skill is very slender in this mystery out of their owne devotion haue broached many strange conceits of the Trinitie and left them as Oracles for their followers But wee study to expresse these things as neere as wee can with truth of matter and sobriety of speech for truth findeth more easie entrance when it commeth armed with his owne force and adorned with the furniture of words that may best beseeme it Q. What obserue you in the last place from the definition A. That they are one in another and with another mutually delighting and glorifying each other Pro. 8.22.30 Ioh. 1.1.2 and 5.20 and 10.38 and 13.31.32 and 14.10 and 17.5 The Sonne is a delight to the Father in the worke of our Redemption Math. 12.18 and the Spirit a ioy to them both in the worke of our sanctification Pro. 8.30.31 If the sonne had not beene the fathers dayly delight he had never reioyced in the habitable part of the earth nor had his delights with the sonnes of men Behold oh man that standest in the wayes inquiring for life here it is labour thou to delight in them that are delighted in thee and reioyce together to worke out thy saluation Alas how should it pitty our hearts to see many silly Soules runne vp and downe in the common labyrinth of error groaping for the strait and narrow gate of life like the blind Sodomites after Lots doore each man telling his dreame to his neighbour of an imagined happinesse And though they draw and drinke in iniquitie yet will they still dreame of drawing in the easie yoake of a Sauiour when God wotes they were never driuen vnto it Is this the pastime of the blessed Trinitie to sport themselues together in doing vs good and shall wee be intreated like madde men to be good vnto our selues O how many that never tasted of these delights yet thinke themselues in skie and highest sphere of happinesse Alas how many walking Ghosts in the shapes of liuing men applaud themselues like swine in earthly pleasures O the watery pleasures of Epicurean hoggs that satiate themselues with the huskes of vanity and cry out in their madnesse that they haue liued the onely ioviall and iocand life These like Moles in the earth are ever casting vp as restlesse in themselues Surely he goes lightly that wants these loads as loath to lagge in the foulest weather The Bustard by reason of his great body and bulke of bones when he is pursued can hardly get vpon his wings whereas the little Larke mounts presently aloft with ease Oh how should our right conceit of this delight of the Trinitie carry our soules vpon the wing and make them ascend Alas ambitious mindes of ayery honour are but ambitious of their owne destruction who climbing the slippery hill of high preferment measure more then their length in their dangerous downe-falls whereas he that stands on oven-ground is as soone vp as downe O then that the Christian soule would say to it selfe in a word or two how liuest thou know and consider from whom thou drawest thy breath and remember that one day led with the blessed Trinitie is better then an immortalitie of the worlds windie vanities CHAPTER IX Of their Relation Question VVHat meane you by the relatiue properties Answere Two things First that howbeit the Subsistences are the same essence yet not as essence but as it is with the relatiue properties A Scholler or a teacher is a man but not a Scholler or a teacher as a man for as he instructeth he is a teacher and as he learneth a Scholler Which are relatiue properties This mystery cloudeth the clearest of our thoughts yet from so many rayes wee must study to light some little torch to quicken our owne feeble sights It shall be well if we tame our vnbridled vnderstandings and learne with Nazianzene Orat. 40. in S. Baptism I know not how sayth he to thinke of one but that vpon the very instant I shall see my selfe environed with the brightnesse of three neither can I discerne these three except at the very moment I returne vnto one Q. But make you any distinction betweene them and the Essence A. Yes As betweene a man and a Scholler who though he be a man yet not as a Scholler for then should euery man be a Scholler because he is a man But indeed he is a Scholler because he learneth
Father had none to speake vnto but his Sonne let there be is that the word spoken might be done by the Spirit who finisheth what is spoken by both And here we see by what kind of motion the world was made by the least stirring for what is lesse then to effect all by a word And yet what greater then to effect by such a word and spirit Iob 26.13 The Spirit is said to garnish the worke of creation Ioh. 14.26 and 15.26 All that the word hath said or Father promised shall bee taught testified and remembred vnto vs by Gods spirit Rom. 8.10.11 13.14.15.16.26 c. A Spirit of life quickens those mortall bodies that are redeemed by Christ by whom they liue againe and are led in prayer as children of adoption c. 1. Cor. 12.11 All gifts and graces wee haue from the Spirit Rom. 8.9 1. Cor. 3.16 the Spirit is said to dwell for as the Father makes choice of his house and the sonne purchaseth it so the holy Ghost takes possession in casting out Satan and sinne and in keeping and holding the same in spite of all Satans assaults Act. 5.3 A lie against the truth is a speciall sinne against the holy Ghost whose proper worke is to testifie of the veritie he hath receiued from the Father and the Sonne And hence it comes to passe that sinning after the knowledge of the truth is most dangerous because it is opposite to the last act of God further then which he will not goe in the addition of any new supply of grace and goodnesse Q. What may wee learne for conclusion of all this A. That to him the worke is especially giuen in whom the manner of working doth most appeare as Creation to the Father Redemption to the Sonne and Sanctification to the holy Ghost This may a little be manifested vnto vs out of man who is said to doe all things by his wit will and power The first mouer of man to action is will then by wit and wisedome he proceeds and by his power concludes The will workes by wit and power wit workes from the will by power and the power workes from them both Will begins wit dispenseth and power doth finish the action Onely here is the difference that they are not alwayes able to worke inseparably for sometimes a man hath more wit then will Agrippa Act. 26.28 had more wit to be perswaded to be a Christian then will to imbrace so dangerous a profession Sometimes he hath more will then wit as Peter Mat. 16.22 Master spare thy selfe loue made him blind in seeing what was fit for Christ to doe Sometimes againe more will and wit then power as the Devill Mat. 4. in the temptation of our Sauiour he shewed all his wit and will to trap our Sauiour but he had not power thereunto somtimes also there appeares more power then eyther wit or will as in the Legion of vncleane Spirits Math. 8. who carried the whole Herd of Swine head long into the Sea By this wee may see the inseparable co-operation of the three persons as through a crevis or lettice a little glimmering light of their distinct manner of working The Father wills the thing to be done hence in Scripture will is oftner giuen to the Father then any other person Mat. 11.26 Ephes 1.11 Secondly the Sonne being the wisedome of the Father dispenseth what the Father hath willed And here wee vsually call the Sonne the wisedome of the Father and so indeed we finde him to be in our redemption 1. Cor. 1.30 Thirdly the holy Ghost as the power of both doth finish and consummate their works and so the Scripture stiles him the power of the Highest Luk. 1.35 For as the Father did will that his Sonne should take vpon him our flesh and as it was proper to the second person to assume so the finishing of this worke in the last act of it was due to the Spirit for as there is a naturall spirit to vnite the body and soule together so is there a divine spirit equall to the worke to vnite the divinitie and the humanitie of Christ together God wills that his sonne assume and his sonne will not assume but by the worke of the Spirit To conclude nothing is done no not in their most distinct manner of working but they will all haue an hand in it what more proper to the sonne of God then to take our flesh and become our wisedome righteousnesse sanctification and redemption And yet he can doe none of this but from the will of his Father and by the power of his Spirit CHAPTER XII Of the Creation of things immediately made perfect Question HItherto of Gods efficiencie in generall what are the kinds Answere A. Two Creation and providence In the one we see the orderly production of the creatures in the other Gods carefull administration and preservation of them See for this Psalme 104. Of creation to the tenth verse of government to the 27. verse of preservation to the end Nehe. 9.6 Thou hast made the heauen with all their host c. Thou presoruest them all and they worship thee in regard of their Government Q. What is Creation A. It is the first part of Gods externall efficiencie whereby he made the world of nothing originally good Gen. 1.1 In the beginning God made Heb. 11.3 of things which did not appeare Gen. 1.3 and they were very good Psal 33.6.7.8.9 and 146.6 Ier. 10.11.12 Act. 17.24 All which places testifie of a Creator and his power wisedome and discretion in framing them so excellently and that minimo motu by his word and breath Q. What is here generally to be obserued A. That because things here originally had their beginning therefore the Fathers manner of working doth here pruicipally appeare to whom the originall of all things is giuen 1. Cor. 8.6 All are said to be of the Father so are they of the Sonne as God but as a person he is not the originall for in the same place it is said by the sonne And so in the Creed we giue all personally to the Father vntill wee come to the worke of redemption and here we are to learne that the Apostasie of Adam was especially against the Father and therefore could not he by way of satisfaction be our Redeemer for the person properly offended cannot satisfie himselfe by himselfe but by some other that must come betwixt the Father and vs and thus agrees it with the iustice of God that we should be reconciled by a second person Q. Did God make the world all at one instant A. No but in the space of sixe times 24. houres that wee might more distinctly consider all his workes And Aquinas giues a good rule Successiverum non simul est esse perfectio God could haue created all at once but in his wisedome he tooke daies for it Some glimps of reason hereof we may aime at thus as some creatures were to begin with the first instant
Hence Christ was not borne sinnefull because of the holy Ghosts separation not onely of the seed of Mary but likewise of Mary from Ioseph Mary her selfe could not be without sinne because propagated this is onely the priviledge of her sonne who of vnholy seed by the secret operation of the Spirit and separation of a part from the whole tooke that which was most pure and holy CHAPTER XXII Of Redemption Question HItherto of mans Apostasie what is mans Anastasie or returne to God againe Answ It is the ioyfull reduction or bringing of man againe into favour with God Rom. 5.8.9.10 1 Thess 5.9 Here we need not doubt vnder Christ without feare of premunire or offence to the crowne and dignitie of the iustice of God to affirme of faith in the merites of our Saviour that its Gods strong arme and power to the enliuing and sauing of euery soule So that now with a Non obstante we may looke vp to God in Christ and without the law of workes receiue a better estate by the Gospell then ever we inioyed Q. What are the parts of our rising againe A. Two Redemption and application Ioh. 3.14 There is a lifting vp of Christ on his Crosse and a beleeuing in him for life ver 16. Gods loue in giuing his sonne for vs and then application of him by the Spirit Q. What is Redemption A. A satisfaction made vnto the instice of God for man by a Redeemer Rom. 3.24.25.26 And here comes in the speciall worke of the second person thus farre wee haue gone with the Fathers worke both in Creation Providence and now in a speciall manner the Sonne doth manifest himselfe for the Father can goe no further without him How is it wrought A. By a Mediator who doth intercede betwixt God and man the Father is offended and cannot be reconciled without some mediation All was made vnholy when the first Adam sinned It is the second Adam that must rectifie all Moses the servant built the house with a partition wall in the midst Eph. 2.24 Christ the sonne pulled downe that Screene and cast all into one bringing both Iew and Gentile into favour with God The worke therefore is more properly a mediation then a redemption or a redemption by mediation 1 Tim. 2.5 Q. Who is the Mediator A. Iesus Christ both God and man who yesterday to day and for ever is the Saviour of mankinde They that were yesterday yea from the worlds beginning were saued by him alone so they that liue to day or shall come afterwards into the world doe all expect for salvation by him Heb. 13.8 He redeemes because we are captiues he mediates because there is a controversie betwixt God and vs and that continually because Gods wrath would ever be breaking forth except our Mediator stood in the gap for vs. Q. Why is Christ called Iesus A. Because the end of his mediation was to bring vs to saluation Moses brings the people into the wildernesse but Ioshna a type of Christ into Canaan Moses dies in the desert and sees not the promised land shewing plainely that the law can lead vs into desolation but Christ and the Gospell must bring vs out of it Zerubbabel a Captaine of Gods people and a type of the law carries them out of captivitie so the law when it sayth Doe and liue shewes plainely how man may be saued but Ioshua a priest or sacrificer must be ioyned with him or else in Canaan it selfe the people were to be cast out againe These were liuely types of Christ by whom alone wee are brought to heaven and confirmed in the happinesse of it Math. 1.21 1 Tim. 2.5.6 Q. Why Christ A. As Iesus is the proper name so this is the name of his office and it signifies his anointing Kings Priests and Prophets were all anointed as types of Christ to come Henee the name Messias in whom the materiall anointing ceaseth he receiued the thing signified by it aboue all his fellowes Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Heb. 1.9 1 King 19.1 Lev. 8.12 1 King 19.16 Both the Testaments tell vs of Christ bequeathed and teach vs that hee was that Christ that is described in both hence in the old Testament we haue Priestly Princely and Propheticall Bookes so in the new the Gospels are regall shewing that Christ was that King of the Iewes The Epistles are more sacerdoticall beginning for the most part with prayers and supplications And the Revelation of Saint Iohn is meerely Propheticall And all these are necessary in Christ to make him a complete Saviour we stand in need of them all and of their daily exercise Q. Why should Christ be a Prophet A. That he might reveale vnto man the will of his Father and be the onely Doctor of the Church Luk. 4.18 Christ was anointed to preach the Gospell Deut. 18.15.18 Math. 21.11 Luk. 7.16 Q. Why a Priest A. That he might make a full ationement with the Father for man and reconcile vs daily vnto him both by his expiation and intercession Math. 20.28 Luk. 4.18 1 Ioh. 2.2 4.10 Psal 110.4 Zech. 6.13 Heb. 5.6 7.3 Q. Why a King A. That he might rule and governe them whom as a Prophet he had taught and as a Priest he had reconciled to his Father subduing his and their enemies and procuring them peace and prosperitie continually Psal 2.6 Math. 21.5 Rev. 17.14 19.16 Q. Why God and man A. That he might redeeme vs by paying a price sufficient as likewise being Mediator he might communicate with both natures which were by him to be reconciled that being inferior to his Father as touching his manhood and superior to man as touching his God-head he might the better bring both together againe Gal. 3.20 Phil. 2.6.7 1 Tim. 2.5 Heb. 8.6 and 9.15 and 12.24 Hence in Hebrew the name Immanuel and in Greeke Theanthroopos Isa 7.14 God-man or God with vs and in our flesh Q. What is here to be observed A. Two things The distinction of these two natures and their personall vnion Io. 1.1 The word was God v. 14 The word was made flesh Truely God truely man and yet but one Mediator Q. What is the distinction A. Whereby the two natures remaine distinct in him both in themselues and their properties Math. 28.20 Vbiquitie is proper to the divinitie of Christ and not his humanitie Ioh. 16.7 Absence proper to the humane nature 1 Tim. 3.16 God manifested in the flesh not confounded with it 1 Pet. 1.18 Dying and quickning are proper to the distinct natures of Christ Yet this we are to vnderstand that there is a tropicall communion of properties in regard of the whole wherein these parts are vnited as God dies that is he that is both God and man The people thought Christ did contradict himselfe and the Scriptures Ioh. 12.35 Messias abideth for ever and thou sayest he dieth c. Both these are true Messias liueth when he dieth and dyeth when he liueth There was never
our old Apostasie to keepe the heart in vre with God is the highest taske of a Christian Good motions are not frequent but aboue all the constancy of a good disposition is most rare and hard God knowing this leaues his Church an order of policy to keepe vnder corruption and advance grace And it were an happy thing if Gods Ministers could be as happy as Tradesmen for a Carpenter in the morning shall finde his worke as he left it the evening before but Gods Ministers are often to begin againe and like Wyer-drawers are faine to goe forward by going backward Hence they haue power to binde and loose loose and binde God by them assaying all meanes to saue some Paul reioyced to see the good order of the Church Colos 2.5 And commended this point to Timothy who was to succeed him in the government of Gods house 1 Tim. 3.15 Q. What are the parts and members of Congregations A. They are eyther the Governours or Governed In the militant Church God hath set Captaines to teach and Souldiers to learne and both faithfully to wage warie against the enemy Eph. 4.11.12 and 6.10.11 Q. What are the Governours A. They are those that are appointed of God for the looking to the Congregations over which they are set for the edification thereof Act. 20.28 1 Pet. 5.1.2.3.4 These are called Gods right foote Rev. 10.2 and are to lead the way Hence it is the error of the Separation in the constitution and reformation of Churches to set the left legge before the right God hath ever constituted and planted Churches by his Ministers and reformed them both by Magistrates and Ministers It is vsurpation in the people to adventure vpon either they are to reforme themselues but Churches and their government is referred of God to the Pastour and the Prince Q. Wherein stands the power of the Pastours over the people A. In the power of the Keyes whereby they are able to open or shut heauen bind or loose sinners Math. 16.19 and 18.17.18 1 Cor. 5.4.5 Yet wee are to vnderstand that the principall authoritie is in Christ the ministery in men 2 Cor. 5.18.19.20 Rev. 3.7 Q. What is binding A. That authoritie whereby they might correct a brother that should walke inordinately 1 Cor. 5.5 Q. What degrees were to be vsed therein A. First Admonition and that was done privately by a brother which should finde him walking inordinately whom if he did heare it was to goe no further but if hee would not heare him then the party admonishing was to take two or three more for witnesses and to admonish him before them and if he would not hearken to all these they were to tell the Governours who also did admonish him Math. 18.15.16.17.18.19.20 Q. What was the second degree A. If Admonition would not prevaile with the offender then proceeded the Governours to suspension and so did bind the delinquent from comming to the holy Communion and if this suspension prevailed not then followed the excommunication of him and it was also either the greater or the lesser the Church still vsing moderation first therefore the lesser was vsed whiles there was any hope of reclaiming the party offending then the greater when his case was desperate 1 Cor. 5.4 1 Tim. 1.20 Tit. 3.10 Gal. 1.8 Rom. 9.3 1 Cor. 16.22 Q. What is absolution A. A receiuing againe of the offender into the Church vpon his true repentance 2 Cor. 2.6.10 God would not haue them to perish that repent of their former evils but to be comforted of their brethren least over much sorrow should swallow them vp 2 Cor. 2.7.11 In schooles it is necessary not onely that precepts be taught but that the practise of them be vrged and the diligent incouraged so in the Church it is needfull that men be not onely instructed but pressed and strained to a holy life for not the hearers of the law but the doors shall be saued Q. How many sort of Governors are in the Church A. Two The principall and the ministeriall This government is spirituall and concernes the Soule and therefore there must be a teaching of the heart as well as the eare here is need of inspiration with instruction 1 Cor. 3.6 Psal 63.1 and 143.10.11 Cant. 4.15 Q. Who are the principall Governours A. The Father the Sonne and the holy Ghost The father is the chiefe agent in the Church for no man commeth to the Sonne except the Father draw him Ioh. 6.44 And none can come vnto the Father but by the Sonne Ioh. 14.16 Neither can any say that Iesus is his Lord but by the Spirit 1 Cor. 12.3 or that he is Gods child by free adoption Rom. 8.16 The Church is one with Christ as he is one with his Father Ioh. 17.21.22.23 not in nature but in the worke of our Redemption Q. What are the Ministers A. Such as are appointed of the principall to be labourers together with them in this worke 1 Cor. 3.9 They are called vnder-rowers Luk. 1.2 because vnder Christ the Master Pilote they helpe forward the ship of the Church towards the haven of heaven Men that are subiect to the same passions with vs are fittest to deale for vs. Exod. 20.19 Iam. 5.17 Thus we see how God is alone in the principall worke and principall in the ministeriall And though he parts labour with his servants yet not possession It is enough for the labourer if he haue his hire his penny men doe not vse to devide their ground with the plow man or their house with the Mason He that hath the Bride is the Bridegroome Ioh. 3.29 so is not he that prepareth and presenteth her 2 Cor. 11.2 so is not he that standeth by and reioyceth to heare the Bridegroomes voyce All the Apostles call themselues servants not Lords of Gods inheritance Rom. 1.1 1 Pet. 5.3 Moses as a servant in his Lords house Christ as the sonne over his owne house Heb. 3.5.6 Church-men are the Churches and not the Church theirs that the Church with them may bee Christs and hee Gods Q. How are the Ministers devided A. They are either ordinary or extraordinary Such were the times wherein the Church had need of extraordinary teaching that the truth of Religion might depend vpon God and not the devices of men and here the Lord had respect vnto his Maiestie and excellencie and therefore did immediately communicate himselfe with a few least over-much familiaritie should breed contempt both of himselfe and his ordinances No Prince will speake to euery man but keepe state with his subiects that they may reverence him the more Eph. 4.11 Q. What were the extraordinary A. Such as were immediately called of God All arts are the wisedome of God and by creation might bee read in the creatures but this art of Divinitie by sin is blotted out and therefore is to bee learned by immediate revelation Hence God extraordinarily calleth some and reveales his will to them that they may reveale it to others Exod. 4.15.16
liue in ignorance and blindnesse If such weake Governours had charge of instruction Masters must not thinke that they are exempted by the translation of the Ministery to others We indeed haue the charge of the Soules of diverse families but euery Master hath still the charge of his owne Gen. 18.19 2 Tim. 3.15 There is nationall domesticall and personall mourning enioyned Zach. 2.10.13.14 So teaching c. Q. How was the Church in a People A. As it did consist of many families and had the bounds thereof exceedingly inlarged from the dayes of Moses Vntill his time God had but a familie or two to worship him At the great Deluge but eight persons saued in the Arke Gen. 7. The world was growne so foule with sinne that God saw it was time to wash it with an vniversall flood and saw it meete to let it soke long vnder the waters so close did wickednesse cleaue to the authors of evill Q. What is here to be considered A. The writing of the rule of Religion which was done by such extraordinary Governours as God had fitted and inspired by his holy Spirit thereunto for the edification of his Church For even then God had both extraordinary and ordinary teachers now wee haue the rule completely delivered in writing and therefore need not any extraordinary Governours in the Church 2 Tim. 3.16 2 Pet. 1.20.21 And this is that that makes vs receiue a more sure word of Prophecie c. 2 Pet. 1.19 Q. How was it written A. According to the necessitie of the Church diversely and at sundry times Heb. 1.1 God increased the dyet of his Church as he saw it was fit to beare it Q. What are the Bookes called A. For the matter contained The word of God for the manner of Record The Scriptures by an excellencie of phrase as the most worthy writings that ever saw the light and being compiled into one volume are called Bibles or many little Bookes vnited in one body so that both worke and writing carry away the names of all other Scriptures and Bookes as most admirable for vse Ioh. 1.8 2 Tim. 3.15.16.17 Oh the shame of Christians that these workes should be counted as a strange thing vnto them Hos 8.12 whiles other bookes as baites for fooles shall be followed and applauded Q. How are these to be considered A. As they are either in the originall tongues or in the Translations in the purest fountaines or the derived streames and conduits In the Originalls not onely the matter which is the Divinitie Dogmaticall Historicall c. but also the meanes of inferring which is the Logicke the manner of expressing and enforcing which is the Grammar and Rhetorique are all immediately inspired 2 Tim. 3.16 All scripture is inspired from God 2. Pet. 1.21 The holy mon of God spake as they were moued by the holy Ghost In the translations the subiect matter or substance of Theologie is equally inspired though mediately The Logicall coherence also and consequence of argument retaineth the same necessitie of illation because it dependeth not vpon diversitie of Languages but communitie of notions But as for the proprietie of Grammar and vigor of Rhetorique there must needs be some abatement and embatement First and principally because the skill and diligence herein vsed by Translators is not divine or inspired but meerely humane at the best and in tryall prooueth to be lyable to much latitude sometime more sometime lesse Secondly for that many emphaticall words and rigorous figures both of Grammar and Rhetorique proper to the originall Tongues such as are especially deriuatiues agnominations proverbes c. cannot to the life be expressed in other Languages Thirdly and lastly because in vulgar Languages there is such mutabilitie and change of fashions almost as much as in apparell that after a few yeares we scarce vnderstand what our fore-fathers meant in some passages of the Scripture in our mother-tongue much lesse in the Latine which in the Vulgar is so pestered with Barbarismes in stile beside defects in notion that not onely S. Hierome would write invectiues if he should see such a brat layd at his dore but Priscian himselfe would call for the ferula It was therefore a very pious and laudable intention in our learned and judicious Soueraigne to appoint all our English Translations of the Scripture to be receiued and the best of them corrected by neerest reduction to the originals and to the proprieties of our Language Q. How in the originall Tongues A. As they are in the tongue wherein the Spirit did indite them and they are of themselues to be receiued without all exception as being Canonicall and hauing their authority primarily from the spirit and by themselues secundarily from the Church 1 Tim. 3.15 and 2 Ephist 3. chap. ver 16. The Church is the pillar on which the truth must hang to be shewed to others or the ground on which it resteth it selfe finding little stay else-where Next to the testimony of the Spirit and word it selfe wee are to admit the Churches testimony Q. Doth the Scripture containe the whole body of Religion A. It doth most fully and plainely and therefore there is no need of vnwritten verities or Popish Traditions It is the rule of all faith and controversies of faith It is the standard or the Kings beame by which wee are to try all doctrine that is tendred to vs. Wee are not to goe by the common beame of custome and opinion but by these ballances of Gods sanctuary not suffering a drams waight to be iniected that may incline these golden scoales as we please Isa 8.20 When the law was written Moses recalls both himselfe and the people to it for tryall when he had written his fiue bookes the Prophets that followed were content to haue their sayings brought to Moses law for tryall Christ himselfe never refused any tryall by the law and Prophets yea ever and anone is hee appealing vnto them for proofe of his owne doctrine and so all the A postles did tread in their masters steps onely the man of sinne will not indure any such tribunall he will iudge all and be iudged by none Q. But they seeme not to be so plaine and perspicuous A. Yes in themselues they are evident enough concerning things necessary to salvation and if at any time they seeme hard it is by reason of the weakenesse of our vnderstandings Pro. 14.6 Psal 25.14 2 Pet. 3.16 We must therefore in the obscure passages pray to God and conferre one place with another and consider duely the cirumstances of the places and wee shall find the true meaning if not God will pardon our ignorance and require no more of vs then himselfe giueth wee vsing his meanes aright Iam. 1.5 Q. What sense is to be giuen of Scriptures and whence must it be taken A. The Scriptures haue euer one literall sense and meaning and that which must be fetched from themselues 2 Pet. 1.20 It is of no private interpretation or as man
with the twelue lesser and Daniel The Apocrypha is shut out of the distribution both by the Iewes and our Saviour and therefore is not of equall authoritie with the bookes we haue mentioned God made the Iewes faithfull registers of the old Testament and they were so curious least a letter should be lost that they kept them by count and therefore would never haue beene so negligent in the Apocrypha writing if ever they had beene committed of God vnto them by their extraordinary governours As in notorious Burglaries a hat gloue or fword is often left behind for discovery so in these though more honest some errors haue escaped to discover the Authors Q. Who were their ordinary Governours A. The supreame was the high Priest the inferior were the Priests Levites and Rulers of their Synogogues Lev. 8. Num. 3. Act. 13.15 Order hath ever beene for the custodie of divine things and confusion for their ruine Q. What is the Church among all people A. The Catholicke Church gathered out of all people where we haue the Messias exhibited in the flesh in whom the law and the Prophets are yea and Amen Moses branded some creatures with vncleannesse he that hath redeemed his children from morall impuritie redeemes his creatures from legall what should S. Peters great sheet let downe by foure corners teach vs but that all creatures through the foure corners of the world are cleane and holy And that God is no respecter of persons but in euery nation he that feareth him and worketh righteousnesse is accepted with him Act. 10.34.35 Gal. 4.27 Q. How are the Congregations thereof called A. They are called Churches the name of the whole being put for the part and Christ doth it to distinguish his Churches of the Gospell from the prophane and wicked Synagogues of the Iewes Math. 18.17 He sayes not tell it the Synagogue but the Church c. They therefore levell amisse that lay the line of their government by this deceitfull square Q. Who were the extraordinary Governours of this Church A. Iohn Baptist the forerunner of Christ Christ himselfe his Apostles seventie Disciples Evangelists and Prophets whereof some did write the bookes of the new Testament in the Greeke tongue which are either Historicall as the Gospells of Mathew Marke Luke and Iohn or diverse excellent Epistles as of Paul to the Romanes Corinthians 2. Galathians Ephesians Philippians Colossians Thessalonians 2. Timothy 2. Titus Philomon Hebrewes Epistle of Iames of Peter 2. Iohn 3. Iude or lastly the Propheticall booke of the Revelation Q. Who were the ordinary Governours A. The Doctors and Pastours Eph. 4.11 which may be distributed into Bishops Elders and Deacons As for the first if time and place be accidents of a calling and the very essence lie in relation betwixt the caller and the called Timothy and Titus were ordinary teachers for to an extraordinary Governour an extraordinary caller is required It cannot be denied but that both Timothy and Titus did a long time wait vpon the Apostles and were sent from place to place though setled at the last If going from place to place make an Euangelist then they were both of them Evangelists but I beleeue all the Pastours and Doctours of the Church were at the Apostles command and sent too and fro as there was need 2 Tim. 3.10.12.20 c. wee heare of Crescens Titus Tychicus Trophimus c. sent diverse wayes by the Apostle Paul c. And therefore it is not enough from the place to say such a one was an Evangelist except it be further prooued that he had an extraordinary calling That Timothy is bidden to doe the worke of an Euangelist it is a dubious terme for an Evangelist is either put for a writer of the Gospels and so some Apostles are Evangelists or for an officer and so such as were extraordinarily called to plant Churches Act. 8. but had no power to ordaine them Pastours are called Evangelists Act. 21.8 And of this sort might be many of the seventie Disciples or lastly for Preachers for the Gospell with which the name is coniugated is the obiect of all three The first write it for the edification of the Church the second preach it and worke miracles to confirme it for the plantation of the Church and the third preach it too for the further watering of that seed which others haue sowne before them and in this sense is Timothy bidden to doe the worke of an Evangelist as the next words expound it make thy ministery fully knowne And it is out of doubt that Timothy was called of God by man which to me is an ordinary calling And that Timothy and Titus as Bishops properly so called had a superintendencie and coerciue power of jurisdiction over Elders Ministers or Preachers it is evident to me out of these places 1 Tim. 1.3.5.19 2 Tim. 2.14 Tit. 1.5.11.13 The Elders are from the originall called Presbyteri which turned into English is called Priests the most current and passable title had not Masse-mongers made it infamous in the eares of such people as are not acute enough to devide betweene a fit title and a corrupting abuse Thus much for the name As for the office of Elders taken for Ecclesiasticall Governours I find none described but by seeding of the flocke which makes mee conclude they were all Pastours As for that place 1 Tim. 5.17 all the question is about the comparison whether gifts or offices be compared together The originall hath it thus Elders ruling well are worthy of double honour especially labouring in the word and doctrine now it is a rule in the Greeke tongue that participles are to be turned into reasons of the things they explaine as ruling because they rule and labouring because they labour c. The sense then may be thus rendred without all rending of the comparison Elders are to be reompenced with honour and maintenance first because they rule secondly because they preach First they goe before their flocke in holy practise of discipline vpon themselues and others secondly they continually presse them by precepts in painfull preaching Now that the people may especially see wherein they are to be honoured it is in this that they are labourious dispensers and disposers of heauenly doctrine Therefore with the Scriptures I say that the ordinary teachers and Governours of the Christian Churches were Pastours and Doctors and that copulatiuely and not segregatiuely as in Apostles Prophets and Evangelists Q. What is the Church triumphant A. The number of all those that are applied vnto Christ by sight After faith and sight followes freedome and fruition This Church consists of holy Spirits both Angels and men the soules of the Saints departed are receiued vp into glory and after the resurrection the militant Church both in body and soule shall be of the Triumphant in the full fruition of all blisse and happinesse Gal. 4.26 Heb. 12.22.23.24 Iob. 14.2.3 Heb. 11.10.16.26 c. As those therefore that haue tasted of some
his his righteousnesse and sufferings are ours for vnion is ever the ground of communion 1 Cor. 1.30 2 Cor. 5.21 Q. What are the degrees of our Iustification A. Two Imputation and Reconciliation 2 Cor. 5.18.19 God was in Christ reconciling the world vnto himselfe not imputing their trespasses vnto them Q. What is this imputation A. It is the charging of Christ with all our debts and the discharging of vs by his righteousnesse As God imputes our debt to his Sonne so doth he impute his Sonnes justice to euery child he calleth Isa 53.4.5 He is broken and bruised by our sinnes and wee are healed and helped by his stripes Q. What is the imputation of our debt A. The laying of our blame and default together with the punishment vpon our Suretie First God imputes all our sinnes to his Sonne as that first sinne of Adam then the consequents of it to wit both originall and actuall sinne and hereupon followes a reall obligation of the Sonne of God to payment and punishment Rom. 3.24 Gal. 2.16 Rom. 8.3 Gal. 3.13 Math. 27.46 Q. What is the imputation of Christs Iustice vnto vs A. First in regard of Adams transgression his conflict with the Devill and in spite of all his malice his perseverance in obedience as likewise the ascribing to vs of his iustice both originall and actuall and the merit of his death both first and second And hereupon a reall remission both of punishment and sinne and the fruition of salvation and happinesse The debt and the discharge answere in a parallell and equall distance of proportion Adams transgression in his conflict with Satan is fully satisfied by Christs combate and conquest his and our Apostasie and continuance in it by Christs obedience and perseverance therein His and our originall and actuall sinne is crossed and cancelled by the perfect lines of Christs originall and actuall iustice drawne over those crooked lines His vnder-going of our punishment in the first and second death takes away our curse in both and by so reall an obligation of himselfe and full discharge of it for vs he brings vs an acquittance sealed in his owne bloud that all our sinnes are pardoned and giues vs a new stocke of grace for the fruition of a better life so that now the poore sinner may say with comfort to Satans accusations thou art now put out of office thou hast nothing to doe with mee here is my discharge from God thou maist goe on and slander but thou hast no power to arrest me or carry me to thy prison He that is in good termes with his Prince feares not the approch of Heraulds or Pursevants he that is out of debt feares not Baylifes or Sergeants but imagines they come vpon some good message so the childe of God needs not feare death but that it comes from God as a messenger of his blisse and happinesse He therefore that would die cheerfully must thus know death to be his friend what is it but the faithful officer of our maker who ever smiles or frownes with his master It cannot nourish or shew enmitie where God favours when he comes fiercely and pulls a man by the throat and summons him to hell who can but tremble then the messenger is terrible but the message worse Oh you that prosper and flourish in your sinnes thinke of this death deales with you as Creditors doe with their debters sayes nothing whiles you trade lustily for hell but when once you begin to goe downe the winde in sicknesses crosses and povertie then arest vpon arest action vpon action then come the fowles of the aire I meane the Devils and seaze vpon the sicke soule as the Ravens vpon a sicke sheepe then doth conscience begin to write bitter things against the sinner and makes him possesse the forgotten sinnes of his youth Hence arise miserable despaires furious ravings of raging consciences that finde no peace within lesse without Oh blessed Soule that makes a timely exchange with Christ getting his righteousnesse for the sinnes thereof Rom. 3.24 and 8.33 Gal. 2.21 Tit. 3.5.7 1 Ioh. 1.8.9.10 Q. What is our reconciliation with God A. It is that whereby the controversie betwixt God and man is fully taken vp and they are at one againe All being fully discharged there is nothing betwixt God and man but peace and loue Rom. 1.7 Grace and peace The grace of imputation brings vs to this peace of Reconciliation Rom. 5.10.11 2 Cor. 5.18.19 Col. 1.20.21 Q. What followes from hence A. Both peace with God and all the creatures Psal 85.8 Rom. 5.1 Iob 5.23 Rom. 8.31 Here is the peace of conscience with God of charitie among our selues of amitie or an holy kind of league with all creatures and of outward prosperitie and good successe in all our wayes c. Q. What will follow in the second place A. Our adoption the branches being vnited once to the stocke may fitly be called the Sonnes thereof And being by nature of the wild Oliue but now translated into the true Oliue and springing forth of it may aptly be called the sonnes thereof By nature wee spring from the first Adam and are taken from thence and put into the second and so vnited with him are made the sons of God by adoption Isa 9.6 Christ is called the everlasting Father and so wee are his children but because he begets vs to his Father and is to deliuer vs vnto him Heb. 2.13 Our adoption is in regard of the first person Christ onely the meanes thereof and therefore the Scripture to avoid confusion of names vseth to call vs brethren in respect of Christ and sonnes in respect of the Father Rom. 8.15.23 Gal. 4.5 Eph. 1.5 Rom. 8.29 Q. What are the benefits of our adoption A. Hence wee receiue the spirit of adoption whereby wee are made the sonnes of the Father and hereupon such is the care of our heauenly father that he makes all things worke together for our good Rom. 8.28 both in prosperitie and adversitie 1 Cor. 11.32 2 Cor. 12.7 Psal 32.4 Heb. 12.10 A gaine by this Christ is our brother and wee are co-heires with him of eternall life and haue restored againe vnto vs the sanctified vse of all the creatures yea and the very Angels are become our attendants to keepe vs in all our wayes Psal 91.11 Furthermore Christ hath made vs to his heavenly Father both Prophets Priests and Kinges Rev. 1.6 Q. How be wee heires of that which is purchased A. The purchase was made by the Father who gaue his onely begotten sonne a price for our redemption So that wee haue title by our father who giues vs our right Secondly by sonne-ship for euery sonne of God is an heire and we haue giuen vs in this world the earnest of our inheritance Eph. 1.14 Oh then may not all the sonnes of God indure an hard wardship here on earth seeing they know alreadie what they are borne to Shall men part with good things in possession for
hope of better in reversion and shall we sticke at any worldly pelfe for the gaining of heaven Fie on such children as with Esau would sell this birth-right for a messe of this worlds pottage Lord make mee one of thy heires and I will be content to waite thy leisure for my pleasure in inioying Q. Hitherto of our being in Christ what is our coalition or growing vp with him A. It is our daily putting off of the old man with his corruptions and the putting on of the new man with his daily renewing in righteousnesse and true holinesse Ephes 4.22.23.24 2 Cor. 5.17 Gal. 2.20 and 5.24 They that are in Christ cannot but be new creatures and such as are daily crucifiers of sinne Q. What are the parts or rather degrees of this our coalition A. Regeneration and glorification Being adopted of the Father it is fit wee should come forth as his children therefore it pleaseth the Father of his owne will to beget vs with the word of truth Iam. 1.18 1 Pet. 1.23 First there is a divine conception of the adopted Sonnes of God and secondly a bringing forth of that worke Christ was conceiued in the wombe of the Virgin by the worke of the Spirit so must his brethren be conceiued in the wombe of the Church by the same Spirit Psal 110.3 Christ told Nicodemus that he was to be re-borne or else hee should never see glory Ioh. 3.3 Regeneration is as the conception Glorification as the nativitie or happy birth day The passion dayes of the Martyrs were called of old Natalitiasalutis the birth dayes of their salvation and that as well for festivitie as the nativitie it selfe Thus from an obscure conception we come to a glorious birth 1 Ioh. 3.2 Q. What is Regeneration A. It is as it were a new conception of vs in the wombe of the Church by the spirit of God and that of the incorruptible seed of the Word whereby our corrupt nature is begotten againe or restored to the image of God 1 Pet. 1.3 2 Pet. 1.4 Tit. 3.5 Gal. 4.6 2 Cor. 3.17 Colos 5.9.10 Eph. 4.23 Which is of the whole man and in this life is perfect in the parts though imperfect in the degrees as a child is a perfect man before he come to his full age And this may be called our sanctification whereby of vnholy wee are renewed by the holy Spirit to the image of our heauenly Father And here we are to consider two degrees of our sanctification the first is the inchoation or beginning of it the second is the processe or passing forward to greater perfection hence Rom. 8.30 our glorification followes our iustification sanctification being no other thing then a degree thereof still proceeding profiting and perfiting in true holinesse which is the greatest reward of godlinesse for as to doe ill and continue therein is the greatest misery so to doe well and persevere therein is the greatest felicitie Glory is the reward of vertue and God cannot crowne his servants better then with an increase of grace Now this progresse is orderly and begins in the Soule even in the very marrow and spirit thereof and so proceeds to the outward man and the actions thereof Ier. 4.14 Eph. 4.23.25.26.27.28 First conversion then conversation And here alas how many set the Cart before the Horse and beginne to change their liues before their lusts their hands before their hearts to purge the channell when the fountaine is corrupt and apply remedies to the head when the paine is caused from the impuritie of the stomacke What is this but to loppe off the boughes and never lay the Axe to the roote of the tree to prune the Vine that it may sprout the more Miserable experience shewes how such disordered beginnings come to miserable endings Many seeme to abstaine from sinnes which they never abhorre and leaue some evils which they loath not and so like swine wallow in them againe or like dogs follow their former vomit she wing plainly they did never inwardly distast those sinnes which for a time outwardly they neglected Againe as wee are to obserue order so wee are to labour for a thorow change 1 Thess 5.23 Holinesse as a dram of Muske perfumes the whole boxe of oyntment or is placed in the Soule as the heart in the body for the conveying of life to all the parts Some turne from one sinne to another others like Aethiopians are white onely in the teeth that is in verball profession else-where cole blacke in conversation they speake well and that 's all Others thinke it is well if they turne their mindes from error though they never change their wills from evill as a reformed Papist but an vnreformed Protestant as wanton in truth as ever he was wilde in error others againe thinke they haue done God good service if they giue halfe the turne as prostrating their bodies to Idoles when God shall haue their hearts or on the contrary when God hath their bodies they suffer the Devill to haue their Soules When mens bodies are in Sacello their hearts as Augustine complaineth are at home in saccellis suis Many by their looke and language out-face the congregation whiles their hearts are running and roving after covetousnesse If wee will beleeue eyther Phylosophy or experience wee shall finde our hearts where they loue not where they liue Lastly others resolue to giue all to God yet haue a leering eye and a squint respect vnto some of their sinnes with Lots wife casting a longing looke after their old Sodome Know the rule of the Schoole to be most certaine that as vertues so vices are coupled together and though in conversion to temporall good they looke diverse wayes yet in regard of aversion from eternall good they beare all one face Yet this must be added for the comfort of the weake that vnperfect sanctification if it be vnpartiall is accepted of God Onely let vs as the aire from darke to light in the dawning of the day proceed by degrees to our noone in grace or as the water from cold to luke-warme and then to heat so let vs haue our soules benummed with sinne warmed with grace and then further heated with true zeale and ferveneie Q. What are the affections or properties of Regeneration A. They are either from the death of Christ our mortification of sinne or his resurrection our vivification in righteousnesse and from hence our spirituall warre betweene corruption dying in vs and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne by applying Christs death to our selues 2 King 13.21 The dead body no sooner touched the bones of Elisha but it was revived againe so wee no sooner touch Christ but he crucifies sinne in vs and reviues vs in the spirit Rom. 6.2.11 and. 7.4 Colos 3.3 Rom. 6.6 Vivification is a dally rising to newnesse of life by the vertue of Christs resurrection Ioh. 5.11 Eph. 2.4.5 The spirituall battell is waged betweene the part corrupted and
setle our soules in the cogitation of these last things Remember that the best suite of apparell is laid vp in the wardrobe or heauen here we must be either in blacke mourning or in red persecuted It matters not what ragges or colours we weare with men so wee may hereafter walke with our Sauiour in white and raigne with him in glory In the meane time let vs often exercise to acquaint our nature draw it into some familiariue with the ioyes of heauen And as one that maketh a fire of greene wood not be tyred with blowing vntill our devotion be set on flame for the habite of vertues doth grow and increase with the exercise of their acts Doe wee not see that our glorification is nothing else but our multiplied sanctification And those that endevour God will helpe and by our persistance and his assistance wee shall haue continuance and pleasure in happy courses for as one that is either weary or weake recovereth strength by taking his food although he eateth many times without either appetite or taste so holy exercises which giue both fewell and flame vnto devotion doe increase in vs some spirituall strength even when to vs they yeeld little spirituall solace Let vs grow in sanctification and wee shall be graced with glory and glorified with grace and comforted in both * ⎠* ¶ The second Booke CHAPTER I. Of the Law Question HItherto of faith in God What is our obedience towards God Answere The dutie to be performed to God by vs the power of the holy spirit working in vs by our faith Luk. 1.74 Rom. 6.8 12.1 1 Cor. 6.20 Tit. 2.11.12.14 1 Pet. 1.17.18.19 Psal 56.13 Eph. 2.10 1 Thess 1.8 Faith and the inward dispositions of the soule are as the kernell outward acts are as the shell he therefore is but a deafe nut that hath outward seruice without inward faith And yet this divine Phylosophy teacheth vs not onely to referre our speculations but our affections and all the dispositions of our soules to action Tit. 3.8 So that as our seruice must be grounded vpon our faith so must our faith be reduced to seruice There is no faith but it workes It is neither idle nor vnable to set the whole man a doing well In Rethoricke wee say there may be Elocution without pronunciation but in Diuinitie wee cannot haue the first part of the Art without the second This Solifidian like Aesops Henne too fat to lay may sit at Rome as iustified but is pittied by Dauid Psal 119. Rome saith there may betrue faith without workes as if a man should haue faith and not liue by it or liue and not performe the act of life Papists erre grossely in both parts of divinitie for they teach faith in the Church and creatures and so make not God the end of it If the Church or Saints may terminate faith it will rest there and goe no further for the goale Againe as in faith they shoot not at God no more doe they in workes for they looke to gaine and merite heauen by them Also hypocrites and civill men know neither the ingenuitie of faith nor liberalitie of workes for they walke before men and not before God but they are here soundly lessoned that would so dissemble with God as if seruice consisted onely in wearing of liueries in taking of wages in making of curtesies and kissing of hands I meane they put on the cognizance of Christianity in Baptisme know how to liue vpon the trencher of Gods providence in their maintenance and to giue him the complements of a fashionable profession c. I know there is nothing more easie or more common then this such servants are as vsefull for God as drunken seruing men for honest masters which are not to be found when there is most vse for them Ransacke then thy heart O sinner and finde sound affection to God firme resolution to goodnesse true hatred of sinne ransacke thy life and finde the truth of workes the life of obedience or els Scribes and Pharisees shall goe before thee into heauen Doe not thinke that because thou hast gotten Gods liuery on thy backe and his name in thy mouth that thou shalt be able to out-face all reproofes God will smite thee God will smite O thou whited wall But if the civilly righteous shall not be saued where shall the notorious sinner appeare A Christian and yet a forme below a Iew For shame what are wee and where is our emulation Heauen is our goale wee all say wee runne loe the very Seribes and Pharisees are gotten before many of vs and what safetie can it be for vs to come short of those that by the verdict of our Sauiour come short of heauen Math. 3.20 Be zealous and never be at rest till thou get a step further then the most honest civill man and that is both in faith and workes to gaine sinceritie which is the girdle of truth Eph. 6.14 Thinke thy selfe but a loose man as long as thou wantest it thy graces never so excellent will be shaken off with a storme as loose garments with the wind And here the Proverbe is most true vngirt vnblest c. Obedience if wee respect Gods iustice ought to be perfect yet it is so farre perfect in vs as it is wrought in vs by the spirit and faith wherein properly there is no imperfection for it is the opposition of corruption that makes faith little A small fire warmes but a little and the reason is not in the heat but the coldnesse of the weather therefore as farre as wee beleeue wee obey God perfectly and our faith is sayd to be in part because the greater part is corrupt onely this is the comfort that the new man shall gaine ground of the old for though the old man by his long experience often deceiue the yong man yet the flourishing age of the one shall grow riper in yeeres and experience when the old man in the end shall fall to plaine dotage The spirit faith and man are all agents in well doing and man deserues the least prayse for he is beholding to the Spirit and faith if he receiue any reward of his workes I wonder at Papists that they should make those workes most meritorious which are most remote from the fountaine of well-doing The hand in Almes or feete in Pilgrimages or both in Christian warre deserue least if the reward be according to the doer for then the spirit and faith will carry all away and teach the whole man to be thankfull for mercies and not to stand pleading for merites Q. Wherein stands our obedience A. Either in observation of the law invocation of God or celebration of Sacraments Faith makes vs euery way dutifull to our Maker It moues vs to seeke him in all his ordinances and most willingly submit vnto his lawes devoutly to sue vnto him in our prayers and holily to receiue the pledge of his loue Math. 28.19.20 They that for want
of faith become weake in doing will soone become weary of well-doing Dead work is soone giuen over for want of this life Q. What is the Law A. The rule of all good and condemner of all evill Here alone may we try our actions how acceptable they are vnto God Isa 8.20 Q. Doth God require of man obedience thereunto A. Man was to performe it by the law of creation for God made him able to doe it and made his covenant with him for himselfe and his heires vpon the promise of life for the keeping of it and threatning death if he should breake it and sealed the same with two Sacraments The one of the tree of life the other of the knowledge of good and evill Gen. 2.9.17 Lev. 18 5. Rom. 10.5 Q. How had man this law by creation A. It was written in his heart for as he was made by it so was he governed accordingly Gen. 1.26 Let vs make man in our image c. First God slamped his law vpon him Eph. 4.24 and then left him to his ordinary providence to conforme himselfe and his actions to the will of that God who with his owne finger did write vpon the table of his heart holinesse to Iehovah The iron by the tincture of the Load-stone points to a center is drawn too and fro by it so the heart of man hauing receiued the invnction of an holy law was to be drawne from point to point as the will of God had ordered onely here is the difference that the Loadstone moues the iron-naturally but Gods law was to stirre the heart freely and as a cause by counsell and so might be opposed by mans free will hauing libertie to turne with the law or against it Oh blessed be God that in place of this principle to moue to obedience hath giuen another by whose melting commands or commanding entreaties wee thinke nothing too good too hard or deere for God If Maryes teares will wash Christs feete shee will not sticke to poure them out neither will shee thinke her hayre too good to be the to well to wipe his washen feete or any Spikenard too costly for to embalme his head Ioseph will not deny Christ his owne tombe to lie in Zacheus his wealth shall wast before he will want Christ Faith is the new principle that will take no repulse It can constraine and extort more from vs then all rackes and strapadoes allure more then all wages and prizes Doth not this Magnes as easily draw weightie iron as other Iet doth strawes What heart can resist faith Let it but make the motion and straight it obtaines what it pleaseth It stands not without doores as one sayth well like a mendicant flexanimous perswader but enters into the closets of the heart shootes the barres vnlockes the boults takes away all reluctation and opposition infuseth a pliable willingnesse and brings with it such a loue of Christ that wee are constrained to obey It makes docible the dogged nature of man and turnes a wilde and haggard disposition into a morigerous and mansuete behauiour Isa 11.6.7.8 Q. Can the naturall man performe this law A. No for it is almost wholly blotted out by sinne and as it were eaten out with the rust of corruption so that man in this estate is altogether exorbitant in his wayes and cannot so much as doe it in thought will or desire Furthermore the very Legions of darkenesse and powers of hell haue so long held possession in the strong Fort of the heart that they plead prescription scorning as the Iebusites to be elected out of their impregnable tower so that man both outwardly and inwardly is made vnable to please God Gen. 6.5 2 Tim. 2.26 Oh Lord God of heauen who shall helpe mee subdue Nebuzaradan Goliah Hollofernes my raging lusts that are too mightie for mee Surely through thee alone I shall doe valiantly and if by faith I may but once touch the hemme of my Sauiours garment I shall finde vertue enough to recover strength againe and foyle all my adversaries yea by it shall I be able to roule away the stone from the caue of Makpelah and bring out those hidden Kings that haue domineered and tyrannized over mee so long throw them downe vnder my feete trample vpon their neckes and triumph over them Q. But is there nothing of the law remaining in corrupt man A. Yes so much is left still as may witnesse man to be made for God and his worship and leaue him without all excuse in his sinne when God shall inflict hell death and damnation vpon him for the violation of his most holy law Rom. 1.20 and 2.1.14 Me thinkes as Libertines Cyrenians men of Alexandria Cilicia Asia c. Act. 6.9.10 were not able to resist the wisedome and spirit by which Steven spake so the most transcendent and sublimated wits in the world bee they never so obstinate shal not be able to gainsay the conviction of their consciences Rev. 20.12 Q. Can a man then in any proportion answere the Law A. No of himselfe as hath beene sayd he cannot for if we could see the true image of a naturall man wee should see that little light that yet remaineth in him to be resisted and contradicted Thinke of some one man compounded of all the vices of mankind and in whom all outragious sins raigne and such a one is euery man by nature a Iudas a Iulian c. Wee hate the Iewes spit at the name of Iudas raile on Pilate condemne the cruell butchers of Christ and with Hazael count them worse then dogs c. But alas we see not our selues How many that can blaspheme sweare Christ quite over curse swagger lye oppresse boyle with lust scoffe ryot liue like debauched men yea like humane beasts or rather vncleane Devils and yet will bee crying Hosanna but let them say what they will they are Pilate the Iewes and Iudas Doe not wee all cruelly vexe and wound him with our sinnes And is not euery of our sinnes as a thorne nayle and speare to him Thou that pourest downe thy drunken carowies thou giuest thy Saviour a potion of gall and while thou dispisest the meanest of his servants thou spittest on his face and whiles thou puttest on thy proud dresses and liftest vp thy vaine heart with high conceits thou settest the crowne of thornes on his head c. Thus euery man when he little thinketh it crucifies againe to himselfe the Sonne of God and makes a very mocke of him to themselues not in himselfe for he is farre enough out of their reach Alas poore man knowes not what is within him Paul hauing his eyes opened confesseth that no good did dwell in him Rom. 7.18 and that evill was ever present to doe him a mischiefe as if it watched opportunities to doe an ill turne to the spirit of grace Q. How then comes it to passe that many naturall men are so civill and honest A. God by his restraining spirit doth bridle
them so farre and in such measure as pleaseth him to the good of his who dwell amongst them but all this restraint of evill maketh them not good before God neither those actions which are done by them Eph. 2.10 Men are to be the new workmanship of God before they can be his workemen Tit. 2.14 Purgation of sinne must goe before zeale in good workes Tit. 3.8 They onely which haue beleeued in God know how to be carefull in the maintenance of good workes Rom. 8.1 Wee must be in Christ before we can walke after the Spirit Gen. 20.6 I know sayth God that thou hast done this in the vprightnesse of thy heart Some particular actions may haue a charitable construction in the very wicked and yet the whole course of their life be sinfull and wicked onely the godly are vpright in their way Psal 119.2 Dauid was vpright in all things saue onely in the matter of Vriah A godly man is habitually good when he is actually evill and a wicked man is habitually evill when he is actually good Hence it may be sayd the godly keepe those commandements they breake and that the wicked breake those commandements which they keepe And therefore except the habite of obedience be infused the out ward act is nothing with God and lesse to the Agent Heb. 9.14 The liuing God is not serued as long as the conscience is not purged from dead workes Q. How is the Law further considered in man A. As it is knowne of man in it selfe and in his reward and applyed to the fact good or bad it is called conscience for conscience is either the reading of the law in the heart or the law read vnto it by the vnderstanding It is Gods spie or Pinnesse sent out to make discouery of the coast and to returne advertisement Onely sinne so over-clouds her way that often shee comes home againe and sayes nothing For blind and ignorant consciences speake peace or hold their peace because they haue not skill enough to accuse and find fault they swallow downe not onely flies and gnatts but camels and beames and digest all well enough Surely if the Soule were not fallen well asleepe and had drawne the curtaines about it it could not concoct so well Whiles the scales were vpon Pauls eyes he was aliue and quiet and thought concupiscence the sinke and breeder of all sinne to be no sinne Alas how many thinke because conscience is an Inmate that she must stand by heare and say nothing And because it is now vacation thinke tearme time will come no more and that they shall never be vexed and troubled with any law cases but they are to know that this calme is but the mother of a storme and that ere long they shall espie a weather-gawle in the ayre And the little cloud will bring a dashing shower of fire and brimstone vpon the Soule The watch of the Clocke goes not and the wheeles stand still being clam'd and rusted in their ioynts but when the heauy waights of sinne shall be hung vpon the lines by the hand of God no mercy counterpoyzing them then shall the hammer strike thicke and indistinctly and his tongue blab out his owne shame Oh how pitifull a knell shall that be when the Lord shall knole the great bell of the conscience and make his sinnes sound loud in his eares Oh the dolefull passing bell that finners shall heare when they are giuing vp the Ghosts to their Creator and Maker Let vs in the feare of God thinke of it and suffer conscience to doe his office for thereby we shall prevent Satan by accusing our selues and God by iudging our selues betimes What can Satan the Accuser of Man say when man by his conscience hath said it before him Truely this will stop his mouth for wee being accusers of our selues God will become our discharger and then Satan shall but be our slanderer Againe God hath left conscience to keepe his Court here below and to sit as judge and God will not either ex mero officio or promoto call vs againe if we will discharge our selues there Indeed in iudging of others wee must not iudge least wee be iudged Math. 7.1 but in iudging of our selues iudge that we be not iudged 1 Cor. 11.31 If this inferiour court be corrupt then there is a court of Parliament to reforme it and God himselfe will call it and make our iudge a witnesse against our selnes for God left conscience with man as a iudge to absolue or condemne and he will bring it before himselfe as a witnesse to excuse or accuse Rom. 2.14.15 Q. Can wee then that are Christians performe it A. Wee are to vnderstand that God renewed his law to his Church and did write it againe in their hearts by his blessed spirit Ier. 31.33 First that cur sinnes might be the better discovered vnto vs and that wee might see how we had eaten the law out of our hearts Secondly that by it we might see what we ought to doe and finding thereby the evill we would not doe to be done by vs. Rom. 7.15 and that good omitted which wee should doe wee might as by a Schoole-master be driuen to Christ who hath both suffered for our sinnes and performed the law throughly for vs which being made ours by imputation wee also may be reputed doers of it and so be iustified as before hath beene said Gal. 3.24 Q. But hath the law no further vse for vs A. Hauing brought vs to Christ it is thence forth to be the rule of the reconciled man to walke thereby according to the measure of sanctification wrought in him by the holy Spirit Eph. 2.10 Q. Can he then perfectly keepe it in himselfe A. No he cannot so long as corruption dwelleth in him for the old man will be still marring the best act which the recouered man shall doe or cause to be done as much as he can so that it cannot be answerable to the law in euery respect Isa 64.6 Luk. 17.10 1 Ioh. 1.8.9.10 Q. How can this lame obedience be pleasing vnto God A. Whatsoever in it is sinne is couered by Christs righteousnesse and pardoned in and for him for he is our advocate with the Father and propitiation for our sinnes so that that which is good is accepted of God because it is done in obedience to him and the rest is not layd to our charge because it is discharged in Christ 1 Ioh. 2.2 Q. Can it merit any thing with God A. No for it is very imperfect and if it should haue his right merit it might more iustly expect punishment then reward For as in a rude eare that musicke may passe for currant which a skilfull iudgement will condemne for course so in the sight of God there will appeare both errors and defects in all those actions which in our iudgement were perfectly performed Let vs but once begin to throw our thoughts freely into euery corner of our consciences and wee
a savour of rest from vs wee a savour of peace and life from him That which was said of Maries Spicknard wherewith she anointed Christ that the whole House was filled with the savour of the oyntment Ioh. 12.3 The same may be said of these pleasant perfumes of our religious prayers that they are fragrant to God and men and the reason is because Christ by a liuely faith lyes as a bundle of Myrrh betweene the breasts of euery Christian and that he himselfe in regard of the graces of Gods spirit is as an Orchard Can. 4.13 of Pomegranates with pleasant fruits as Cypres Spicknard Saffron c. and all the chiefe Spices of the Marchant And in this sense the voyce of the Church is most sweet in prayer Can. 2.14 On the contrary if our hearts be like Ezechiels bloudy pots Ezek. 24.6 that boile with the scum and rust of lust revenge ambition wanton pampering of the flesh in painted faces prodigall garishnesse monstrous disguisednesse c. bringing in all excesse in our respects to our selues and content with all defects in our respects to God wee may well say death is in such a pot and that the sacrifice thereof is more noysome to God then any caryon Never did the fiue Cities of the plaines send vp such poysonous vapours to God as the prayers of a corrupt and polluted person and God being not able to abide these ill sents sends downe vpon such a counter-poyson of fire and brimstone Oh then let not this pot of the heart that should boile these sweet sacrifices of prayer either be dry for want of the liquor of grace or grow rusty for want of daily vse but let them be full of liquor and meat so the flesh-pots of these sacrifices erunt sicut aromata shall be as perfumes in the bowles of incense Zech. 14.20 I know some are very short in prayer for want of matter and affection but this will make vs short and pithy for the abundance of matter and affection Prayer consists not more in fragore quam fervore more in contention of voyce then in intention of heart Q. How is vocall prayer distinguished A. It is either in prose or meeter sung or said And hereupon it followes that the Liturgie of the Church may be not onely in set forme of prayers but also in dimension of words for meeter is the measure of words and syllables Let therefore the doting dizie headed Brownists either confesse Psalmes hymnes and spirituall songs to be no parts of divine worship or else that prayer may be in a set forme but they can on the sudden both sing and say yet in their dotage they haue taken paines to bring Davids Psalmes into an English meeter and vse them when they meet notwithstanding they reiect their owne practise and will not pray in any set forme of words as if singing as well as saying were not praying Colos 3.16 Ephes 5.19 But our case is never the worse for that the Lords prayer beares part with vs in this baffling of theirs Q. How must all these be done A. Seriously in the spirit Rom. 8.26 Colos 3.16 It must be done with grace in our hearts to the Lord. Q. How is vocall prayer deliuered either in prose or meeter distinguished A. It is either publicke or private In the Church Familie or Chamber Act. 10.2.9 and 14.23 Zech. 12.11.12.13.14 Q. What is publicke Prayer A. That which is performed to God in the publicke place of his worship and in the publicke meeting of the Congregation where the Pastour is to goe before in a liuely voyce and the people to follow after in minde and heart and in the conclusion to say Amen to testifie their consent and desire to be heard Deut. 27.14 to the end Q. What is private Prayer A. It is euery where and in all places and at all times where either more are gathered together and then one is to goe before and the rest follow in consent as before or else one by himselfe alone which may pray only in mind or also with his voyce and this againe may be more solemne and accustomed or a short ejaculation c. 1 Tim. 2.8 Math. 18.19 Ion. 2.1 Exod. 14.15 Zach. 12.13 Q. To whom are wee to pray A. To the Father Sonne and holy Spirit and to them alone Psal 50.15 Rom. 10.14 Wee are onely to call vpon them in whom wee are to beleeue and that is onely in God I beleeue in God not in any creature for that is blaspheme Neither is there in all the prayers of the Bible any other mentioned to whom wee are to sue but God alone If any shall demand whether he may direct his prayer to one person of three the answere is he may doe it safely and with comfort What need we feare while we haue our Sauiour for our patterne Oh my Father if it be possible let this cup passe And Paul euery where both in thankes and requests bowes the knees to the Father c. yet must this be done with due care of worshipping all in one Exclude the other while we fixe our heares vpon one our prayers will be sinne retaine all and mention one wee offend not None of them doth ought for vs without all It is a true rule of Divines all their externall workes are common to sollicite one therefore and not all were iniurious Q. Hitherto of Prayers generall affections What are the kinds A. Prayer is either simple or compound Sometimes we are all suites vnto God another time all thankes and somtimes againe wee ioyne all together 1 Tim. 2.1 Q. Whas is simple Prayer A. Where Prayer is of one nature onely Eph. 1.3 Blessed be God ver 2. Grace be to you c. Q. How manifold A. It is either Petition or thankesgiuing Either wee request some thing at Gods hands or blesse him for the receipt of it Q. What is Petition A. When by prayer we craue any thing of God according to his will Math. 26.39 Iam. 1.6 1 Ioh. 2.1 Q. What may fall out heresometimes A. Making of vowes which is a solemne promise made to God with mature deliberation of things lawfull and possible c. Psal 76.11 Q. How many sorts of Petitions are there A. Two either a crauing of some things to be done for vs or an entreating that some thing may be avoyded by vs or remoued from vs. Eph. 6.18 Heb. 5.7 Q. What is the crauing of something to be done for vs A. Our petitions to God to bestow good blessings vpon vs where we are to labour to haue a true sense of the want of these blessings Psal 119.17.18 Q. Wherein consists it A. Either in good things that concerne God or our selues the first wee must desire infinitely as the end of our thoughts the other with moderation as meanes to helpe vs to that good No man desires meate or medicine infinitely but for health wee never thinke wee haue enough of it so God and his goodnesse must be sought