the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
to be honoured 1 Thes. 5. 18. 3. It is a duty of Saints and Angels both here hereafter Luke 2. 13 14. 4. It spreadeth abroad Religion magnifieth and sanctifieth him that is most high and most holy Psalme 145. 1 2 3. Esa. 8. 13. 5. It keeps the heart from swelling and the soule from surfeiting with Gods blessings 6. It fits the heart for further graces and provokes the Lord to fresh mercies What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things 1. Contentednesse Psalme 4. 11. 2. Cheerfulnes in the use of Gods blessings Deut. 26. 11. Psal. 63. 5. 3. Faithfulnesse in our duties both of our persons and places 4. Readinesse to draw others into the fellowship of Gods praise Psal. 66. 16. 135. 1. 5. Rejoycing in God even in the middest of many crosses Job 1. 6. Fruitfulnesse in good words and works John 15. 8. 7. A conscionable carefulnesse to take all occasions and use all means to seale up our love and set forth Gods glory So much of the principall parts of Invocation Petition and Thanksgiving Are we limited and bound in certaine words how and wherein to pray No verily but we have a prescript rule and perfect patterne of Prayer of all kindes left us in that prayer which our Saviour Christ taught his Disciples and in them all succeeding ages called the Lords Prayer What is the Lords Prayer It is an absolute Prayer in it selfe and a Prayer giving a perfect direction to frame all others prayers by It is thought by some not to be a Prayer but onely a platforme to direct all our Prayers by It is both a prayer which we both may and ought to pray and also a platforme of Prayer whereunto we are to conforme and by which we ought to square all ours and therefore as St. Matthew biddeth us pray after this sort Matth. 6. 9. so St. Luke biddeth us say Our Father c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated the other as the most excellent forme to be used of all Christians What is the platforme propounded in this Prayer whereunto we ought to looke It teacheth us both the manner how to pray and the matter for which to pray It teacheth us in all our prayers to whom and through whom and for what to pray Also what difference to make of the things we aske and with what affection we are to come unto God in Prayer What are the words of the Lords Prayer They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee Our Father which art in heaven c. What doe you observe here in generall That Prayer is to be made in a language which we understand for our Saviour Christ taught his Disciples here in a Tongue which they understood and not in an unknowne Tongue which condemneth the practice of the Church of Rome which teach the people to pray in an unknowne Tongue contrary to Christs practice here and the will of God who commandeth us to serve him with all our hearts and therefore with our understanding as well as our affection What are the parts of this prayer They are three 1. A Preface of compellation for entrance into prayer in the first words Our Father which art in heaven c. 2. A body of Petitions containing the matter of Prayer in the words following 3. A conclusion for shutting up for confirmation and close of prayer in the last words For thine is the Kingdome c. What gather you of this that there is a preface That Christian men are not to come malapertly or rashly without preparation Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry to strike with hardnesse and blindnesse c. those that come not with preparation And if we make preparation before we come to an earthly Prince and bethink us of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heaven and earth How are we to prepare our selves Not onely to put off our evill affections 1 Tim. 2. 8. but even our honest and otherwise in their due time necessary cogitations as the cares and thoughts of our particular vocations as of house family c. What doth the preface put us in mind of 1. Of him to whom we pray 2. Of our owne estate in prayer that we come unto God as to our father with boldnesse and yet with reverence of that Majesty that filleth the heavens What are we taught concerning him to whom we must pray That God and God onely not any Saint or Angel is to be prayed unto Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God and others in heaven besides him yet there is none which is our Father in heaven but God alone Besides that this being a perfect platforme a patterne of all prayer it is evident that all prayers as in other things so in this must be framed unto it Why doe you here name the Father Because discerning the Persons we pray to the Father secretly understanding that we doe it in the mediation of the Son by the working of the holy Ghost and so come to the first person in the Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it be also lawfull to pray unto Christ or to his blessed Spirit particularly Acts 7. 59. 2 Cor. 13. 13 14. if so be that in our understanding we doe conjoyn them as those which cannot be separated in any actions either belonging to the life to come or pertaining to this life Why must we pray to the Father in the mediation of Jesus Christ his Sonne Because God being displeased for sin we can have no dealing with him but only by the means of his Son in whom he is well pleased Mat. 3. 17. and in whom alone we have liberty to call him Father Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost Because the Holy Ghost assureth us that he is our Father And whereas we know not what to pray nor how to pray the Holy Ghost doth teach us both What must we be perswaded of and how must we be affected in Prayer Partly concerning Our selves 1. We must be truly humbled which is wrought in us with a certaine perswasion 1. Of our sinfull misery and unworthinesse to be helped 2. Of the glorious Majesty of God in heaven that must help us 2. We must have a certain confidence we shall be heard and this is wrought in us by faith being perswaded that 1. God loveth us as his owne children in our Lord Iesus Christ. 2. Our Father being God Almighty he is able to doe whatsoever he will in heaven and in Earth Others 1. That all Gods people
Secondly in men the thing which is understood and the understanding it self is not all one but in God it is all one What reason have you for this The reason is because only God is altogether life and his life is altogether understanding and his understanding is the highest degree of life and therefore he hath his conceiving and begetting most inward of all What mean you when you say most inward of all I mean that the Father conceiveth of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing but that which he himself is and that is the second subsistence in the Trinity which we call Everlasting Son of God Now let me hear what the holy Ghost is and how he proceedeth from the Father and the Son For the understanding of this matter wee must consider two things First that in the essence of God besides his understanding there is a will Secondly what be the properties of this will in God Esa. 46. 10. What are the properties of Gods will First it applieth his power when where and how he thinks good according to his own mind Secondly it worketh everlastingly upon it self as his understanding doth What doe you gather by this That because it hath no other thing to work upon but it self it doth delight it self in the infinite good which it knoweth in it self for the action of the will is delight and liking And what of that That delight which God or his will hath in his own infinite goodnesse doth bring forth a third Person or subsistence in God which we call The holy Ghost What is that same third subsistence in God The mutuall kindnesse and lovingnesse of the Father and the Son What mean you by this mutuall lovingnesse and kindnesse The Father taketh joy and delight in the Son or his own Image conceived by his understanding and the Son likewise rejoyceth in his Father as he saith himself and the reason thereof is this the action of the will when it is fulfilled is love and liking What resemblance can you shew thereof in some thing that is commonly used amongst us When a man looketh in a glasse if he smile his image smileth too and if he taketh delight in it it taketh the same delight in him for they are both one If they be all one then there are not three beeings The face is one beeing the image of the face in a glasse is another beeing and the smiling of them both together is a third beeing and yet all are in one face and all are of one face and all are but one face And is it so in God Yea for even so the understanding which is in God is one beeing the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing and the love and liking of them both together by reason of the will fulfilled is a third beeing in God and yet all are but of one God all are in one God and all are but one God Which of these three is first There is neither first nor last going afore or comming after in the essence of God but all these as they are everlasting so they are all at once and at one instant even as in a glasse the face and the image of the face when they smile they smile together and not one before not after another What is the conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together whereupon we conclude three distinct Persons or in-beeings which we call the Father the Son and the holy Ghost in one spirituall yet unspeakable substance which is very God himself But what if some will be yet more curious to know how the Son of God should be begotten and how the holy Ghost should proceed from the Father and the Son how may we satisfie them Well enough for if any will be too curious about this point we may answer them thus Let them shew us how themselves are bred and begotten and then let them aske us how the Son of God is begotten and let them tell us the nature of the spirit that beateth in their pulses and then let them be inquisitive at our hands for the proceeding of the holy Ghost And what if they cannot give us a reason for the manner of their own beeing may they not be inquisitive for the manner of Gods beeing No for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves let them give us leave to be ignorant not only in this but in many things moe which are such as no eye hath seen nor ear hath heard nor wit of man can conceive Let us now hear out of the Scriptures what the holy Ghost is He is the third Person of the Trinity by communication of essence eternally proceeding from the Father and from the Son Are you able to prove out of the Scripture that the holy Ghost is God Yes because the many properties and actions of God are therein given to him as to the Father and to the Son Let us hear some of those proofs 1t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God 2ly Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ because the Lord anointed him c. 3ly 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us Gods Temples because the Holy Ghost dwelleth in us Saint Augustine in his 66. Epistle to Maximinus saith it is a cleare argument of his God-head if we were commanded to make him a Temple but of timber and stone because that worship is due to God only therefore now we must much more think that he is God because we are not cōmanded to make him a temple but to be a temple for him our selves What other reason have you out of the Scripture Peter reproving Ananias for lying to the Holy Ghost said that he lyed not to men but to God Acts 5. 3 4. Have you any more reasons from the Scripture Yea two more one from Saint Paul and another from Saint Paul and Esay together What is your reason from Saint Paul When he sheweth how many sundry gifts are given to men he saith that one and the selfe-same Spirit is the distributer of them all therefore he is God for none can distribute those gifts which Paul speaks of but God 1 Cor. 12. ver 6. 11. What is your reason from Esay and Saint Paul together Esay saith in the Chapter 6. 9. I heard the Lord speaking which place Paul expoundeth of the Holy Ghost Acts 28. 25. But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from
time the three Persons spake Gen. 1. 26 Let us make man c. Heb. 13. 8. Jesus Christ yesterday to day and the same for ever How can there be this equality betwixt the three Persons of the Trinity seeing the Father is the first the Sonne the second the Holy Ghost the third Because every one of them is perfect God who is infinite eternall and incomprehensible Have they all three one will likewise They have and therefore they will all one and the same thing without any crossing contradiction or varying in themselves as the Sonne himselfe said John 8. 29. I doe alwayes those things that please him viz. the Father Is there nothing else to be said of the Communion of the three Persons betwixt themselves Yes that first one is in another and possesseth one another the Father remaineth with the Sonne the Sonne with the Father the Holy Ghost in and with them both Prov. 8. 22. John 1. 1. 14. 10. 14. 20. They have glory one of another from all eternity John 17. 5. They delight one in another and infinitely rejoyce in one anothers fellowship the Sonne being the delight of his Father the Father of the Sonne and the Holy Ghost of both Prov. 8. 30. What things have they common in regard of the creatures All outward actions as to decree to create to order govern and direct to redeem to sanctifie are equally common to the three Persons of the Trinity for as they are all one in nature and will so must they be also one in operation all of them working one and the same thing together Gen. 1. 26. John 5. 17. 19. What are the things proper to each of them They likewise are partly in regard of themselves and partly of the creatures whereby the distinction of them is conceived partly in relation and order of subsistence betwixt themselves and partly in order and manner of working in the creatures What things are proper to each of them in regard of themselves First in manner and order of beeing the Father is the first Person having his beeing from himself alone and is the fountaine of beeing to the other Persons the Sonne is the second having his beeing from the Father alone and in that respect is called the Light the Wisdom the Word and the Image of the Father The Holy Ghost is the third having his beeing from them both and in that respect is called the Spirit of God of the Father and of Christ. Secondly in their inward actions and properties the Father alone begetteth and so in relation to the second Person is called the Father the Sonne is of the Father alone begotten the Holy Ghost doth proceed both from the Father and the Sonne What is proper to each of them in regard of the creatures First the originall of the action is ascribed to the Father John 5. 17. 19. the wisdome and manner of working to the Sonne John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost Gen. 1. 2. 1 Cor. 12. 11. Secondly the Father worketh all things of himselfe in the Sonne by the Holy Ghost the Sonne worketh from the Father by the Holy Ghost the Holy Ghost worketh from the Father and the Sonne Having spoken of the first part of Divinity which is of the nature of God it followeth that we speak of his Kingdome which is the second What is the Kingdom of God His universall dominion over all creatures whereby he dispenseth all things externally according to his own wisdome will and power or an everlasting Kingdome appointed and ruled by the counsell of his own will Luke 1. 33. Esa. 9. 7. Dan. 2. 44. Es. 40. 13. Psal. 99. 1. 115. 3. Rom. 11. 34 35 36. Eph. 1. 11. Esa. 44. 24. 45. 27. Wherewith doth he reign and rule Principally by his own powerfull Spirit which none can resist What end doth he propound unto himselfe in his Kingdome His own glory Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14. What is that about which his Kingdome is occupied All things visible and invisible When shall it end Never either in this world or in the world to come Psal. 145. 13. What manner of Kingdome is it A righteous Kingdom Psal. 45. 6 7. 97. 2. What instructions are you to gather out of the doctrine of the Kingdome of God They are expressed in the 99. Psalme in the beginning whereof the Prophet speaketh in this manner 1. The Lord reigneth which teacheth us that God alone hath and exerciseth soveraign and absolute Empire over all and that he admitteth no fellow-governour with him Let the people tremble shewing that all nations and sorts of people should tremble forasmuch as he alone is able to save and to destroy for if men tremble under the Regiment and Kingly rule of men how much more ought they to tremble under the powerfull Kingdome of God which hath more power over them then they have over their Subjects This trembling doth it stand onely in feare No but in reverence also that that which we comprehend not in this Kingdome with our reason we reverence and adore What learn you thereby That we submit our selves to his Kingdome erected amongst us That we presume to know nothing but that he teacheth us to will nothing but what he biddeth us to love hate feare and affect nothing but what he requireth What doth follow in this 99. Psalme Vers. 1 2. He sitteth between the Cherubims let the earth be moved the Lord is great in Sion and he is high above all the people Whence we learn that although all the world roare and fret yet we should not feare because the Lord is greater Ps. 39. 1. 4. 97. 1. Vers. 3. They shall praise thy great and fearfull name for it is holy which sheweth that God ought to be magnified because he is great and fearfull and yet holy and holinesse it selfe Ver. 4. The Kings strength also loveth Judgment Thou dost establish Equity Thou executest Judgement and Righteousnesse in Jacob whereby we learn this comfort from Gods reigning that when we are wronged and oppressed by tyranny of men we may have our recourse to the just and righteous Judgment of God which is the righteous Judge of the world Eccl. 5. 7 8. Vers. 5. Exalt ye the Lord our God c. out of the might and Majesty and holinesse of the Lord we should learn to extoll him with praises Ps. 145. 11 12. Seeing God is without beginning what did he in that infinite space which was ere the world was made it being unbeseeming the Majesty of God to be idle and unoccupied all that time It behoveth us to think that he did things agreeable to his divine nature but we should be evill occupied in the search of them further then himselfe hath made them known which made an ancient Father to give this answer to a curious inquirer of Gods doings before he made the world That he was making
not by the ordinary way of naturall generation is thereby freed from all the touch and taint of the corruption of our flesh which by that means onely is propagated from the first man unto his posterity Whereupon hee being made of man but not by man and so becomming the immediate fruit of the womb and not of the loyns must of necessity bee acknowledged to be that HOLY THING which so was born of so blessed a Mother Who although shee were but the passive and materiall principle of which that precious flesh was made and the holy Ghost the agent and efficient yet cannot the man Christ Jesus thereby bee made the Son of his own Spirit Because Fathers doe beget their children out of their own substance the holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of our Lord whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his person that which before he was not and yet without change for so must God still bee remaining that which hee was whereby it came to passe that this holy thing which was born of her was indeed and in truth to bee called the SON of GOD. Which wonderfull connexion of two so infinitely differing natures in the unity of one person how it was there effected is an inquisition fitter for an Angelicall intelligence then for our shallow capacity to look after to which purpose also wee may observe that in the fabrick of the Ark of the Covenant the posture of the faces of the Cherubims toward the Mercy-seat the type of our Saviour was such as would point unto us that these are the things which the Angels desire to stoope and look into And therefore let that satisfaction which the Angel gave unto the Mother Virgin whom it did more specially concern to move the question How may this bee content us The power of the Highest shall overshadow thee For as the former part of that speech may informe us that with God nothing is impossible so the latter may put us in minde that the same God having overshadowed this mystery with his own vaile wee should not presume with the men of Bethshemesh to look into this Ark of his lest for our curiosity wee bee smitten as they were Onely this wee may safely say and must firmely hold that as the distinction of the Persons in the holy Trinity hindreth not the unity of the Nature of the Godhead although every Person intirely holdeth his owne incommunicable property so neither doth the distinction of the two Natures in our Mediatour any way crosse the unity of his Person although each nature remaineth intire in it self and retaineth the properties agreeing thereunto without any conversion composition commixtion or confusion When Moses beheld the bush burning with fire and yet no whit consumed he wondred at the sight and said I will now turn aside and see this great sight why the bush is not burnt But when God thereupon called unto him out of the midst of the bush and said Draw not nigh hither and told him who he was Moses trembled hid his face and durst not behold God Yet although being thus warned we dare not draw so nigh what doth hinder but we may stand aloof off and wonder at this great sight Our God is a consuming fire saith the Apostle and a question wee finde propounded in the Prophet Who among us shall dwell with the devouring fire who amongst us shall dwell with the everlasting burnings Moses was not like other Prophets but God spake unto him face to face as a man speaketh unto his friend and yet for all that when hee besought the Lord that he would shew him his glory hee received this answer Thou canst not see my face for there shall no man see me and live Abraham before him though a special friend of God and the father of the faithfull the children of God yet held it a great matter that he should take upon him so much as to speak unto God being but dust and ashes Yea the very Angels themselves which are greater in power and might are fain to cover their faces when they stand before him as not being able to behold the brightnesse of his glory With what astonishment then may wee behold our dust and ashes assumed into the undivided unity of Gods own Person and admitted to dwell here as an inmate under the same roofe and yet in the midst of those everlasting burnings the bush to remain unconsumed and to continue fresh and green for evermore Yea how should not wee with Abraham rejoyce to see this day wherein not onely our nature in the Person of our Lord Jesus is found to dwell for ever in those everlasting burnings but in and by him our own persons also are brought so nigh thereunto that God doth set his Sanctuary and Tabernacle among us and dwell with us and which is much more maketh us our selves to be the house and the habitation wherein he is pleased to dwell by his Spirit according to that of the Apostle Yee are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people And that most admirable prayer which our Saviour himself made unto his Father in our behalf I pray not for these alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me I in them and thou in mee that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me To compasse this conjunction betwixt God and us he that was to be our JESUS or Saviour must of necessity also be IMMANUEL which being interpreted is God with us and therefore in his Person to be Immanuel that is God dwelling with our flesh because he was by his Office to to be Immanuel that is he who must make God to be at one with us For this being his proper office to be Mediatour between God and men he must partake with both and being before all eternity consubstantiall with his Father he must at the appointed time become likewise consubstantiall with his children Forasmuch then as the children are partakers of flesh and bloud he also himself likewise took part of the same saith the Apostle We read in the Romane history that the Sabines and the Romanes joyning battell together upon such
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
so full of Parables and Allegories as they are The whole Doctrine of salvation is to be found so plain that it needeth no Commentary and Commentaries are for other places that be dark and also to make more large use of Scripture then a new beginner can make of himself which we see necessary in all humane Arts and Sciences Further though speech of Scripture seem hard at first yet by custome it becommeth easie as reading doth to children Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter Acts 8. 31. Though he understood not some harder places yet that hindered him not from reading plainer places Obj. 5. The multitude of learned men that fall into heresies which they labour to confirm by Scripture proveth that the Scripture is dark It is their naughty hearts that come not with an humble and godly affection that maketh them doe so Obj. 6. But now we see by experience that there are many that daily reade the Scriptures and yet understand not the thousandth part of them They reade them not with care and conscience with prayer and study but like the women who are always learning but never come to the knowledge of the truth 2 Tim. 3. 7. Obj. 7. If the Scriptures then be so plain and perspicuous what need is there of an Interpreter First to unfold obscure places Acts 8. 31. Secondly to inculcate and apply plain Texts 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures First that we might know that the understanding of Gods Word is the gift of God and therefore might beg it of him by continuall prayer Secondly lest we should flatter our wits too much if all things could presently be understood by us Thirdly that the Word for the high and heavenly mysteries contained therein might be accompted of which for the plainnesse might be lesse esteemed Fourthly that prophane dogs might be driven away from these holy mysteries which are pearls prized highly by the Elect alone Matth. 13. 45. but would be trodden down by swine Mat. 7. 6. Fiftly that wee might be stirred up to a more diligent search of the same Sixtly that we might esteem more of the Ministery which God hath placed in the Church that by the means thereof we might profit in the knowledge of these mysteries What assurance may be had of the right understanding of the Scriptures For the words it is to be had out of the originall Text or Translations of the same for the sense or meaning onely out of the Scriptures themselves Nehem. 8. 8. which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation Why must the interpretation of words be had out of the originall Languages Because in them onely the Scriptures are for the letter to be held authenticall and as the water is most pure in the Fountain by the springing thereof so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek in which they were first written and delivered to the Church out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues What gather you from hence That all Translations are to be judged examined and reformed according to the Text of the ancient Hebrew and originall Chaldee in which the old Testament was printed and the Greek Text in which the new Testament was written and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onely authenticall Text is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text. But what say you of the Greeke Translation of the old Testament commonly called the Septuagint approved by the Apostles themselves The same as we say of other Translations for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them where it differed not in sense from the true Hebrew yet where it differed from it they left it as by many examples may be confirmed vide Hieron Prolog in Matth. How can the certain understanding of the Scriptures be taken out of the originall tongues considering the difference of reading in divers Copies both of Hebrew and Greek as also the difficulty of some words and phrases upon which the best Translators cannot agree Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament which came by fault of writers yet in most by circumstance of the place and conference of other places the true reading may be discerned and albeit in all it cannot nor the Translator in all places determine the true interpretation yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded the Sacraments instituted the form of prayer taught which contain the sum or substance of Christian religion are without all such diversity of reading or difficulty of translating so plainly set down and so precisely translated by consent of all men learned in the tongues that no man can make any doubt of them or pick any quarrell against them Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit for no man knoweth the things pertaining to God but the Spirit of God 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation for prophesie was not brought by the will of man but the holy men of God spake as they were led by the holy Ghost 2 Pet. 1. 20 21. The interpretation therefore must be by the same Spirit by which the Scripture was written of which Spirit we have no certainty upon any mans credit but onely so far forth as his saying may be confirmed by the holy Scriptures What gather you from hence That no interpretation of holy Fathers Popes Councels Customs or practise of the Church either contrary to the manifest words of the Scriptures or containing matters which cannot necessarily bee proved out of the Scriptures are to bee received as an undoubted Truth How then is Scripture to bee interpreted by Scripture According to the Analogie of Faith Rom. 12. 6. and the scope and circumstance of the present place and conference of other plain and evident places by which all such as are obscure and hard to bee understood ought to bee interpreted for there is no matter necessary to eternall
5. What learn you of this First that nothing cometh to passe by meer hap or chance but as God in his eternal knowledg and just vvill hath decreed before should come to passe Secondly that vvhatsoever cometh to passe though we know not the causes thereof and that it be contrary to our wills yet we should bear it patiently and therein submit our wills to the good will and pleasure of God How is the will of God distinguished Into his secret or hidden and his revealed or manifest will the former is known to himselfe by which he willeth divers things of which man neither doth know nor is to aske a reason of and of this the Scripture speaketh thus If so be the will of God 1 Pet. 3. 17. The latter is the guide of man in al his actions containing Gods Commandements wherein is set down what we ought to doe or leave undone as also his promises which wee ought to beleeve Deut. 29. 29. Is not the secret will of God contrary to his revealed will No in no wise It differeth in some respects but it is not another will much lesse contrary How differeth it The secret will of God considereth especially the end the revealed will the things that are referred to the end and the secret will of God is the event of all things where the revealed will is of those things only which are propounded in the word as to beleeve in Christ and to be sanctified c. John 14. 1. 1 Thess. 4. 3. It may seem that the revealed will of God is sometimes contrary to it selfe as when God forbiddeth murder and theft yet God commandeth Abraham to kill his Sonne and the Israelites to take the goods of the Egyptians Here is no contrariety because God in giving a Lavv to man giveth none to himself but that he may command otherwise therefore the Lavv hath this exception that it is alwayes just unlesse God command otherwise But it seemeth that the secret will of God is often contrary to the revealed will seeing by the former many evill things are committed and by the other all evill is forbidden In as much as by the providence of God evill things come to passe it is for some good as Gods glory or good of the Church or both in vvhich only respect they by the providence of God are done or suffered to be done How then doth God will that which is good and that which is evill He vvilleth all good so far as it is good either by his effectuall good pleasure or by his revealed approbation and that which is evill in as much as it is evill by disallowing and forsaking it and yet he voluntarily doth permit evill because it is good that there should be evill Acts 14. 16. Psal. 81. 12. Is there any profit of this knowledge of Gods will Yea great profit for us to knovv what God will have us to doe and what he will doe with us and for us is a thing wherein standeth our salvation therefore vve are vvilled by the Apostle to enquire diligently after the same Rom. 12. 2. But the same Apostle in the eleventh Chapter vers 34. before saith Who hath known the mind of the Lord or who was his Counsellour that is to say none therefore it seemeth that the will of God cannot be known and consequently that it may not be sought after Indeed by that we learn not to search into the secret counsels of God which he never revealed in his word neither hath promised to reveale in this world but after the revealed will of God which he hath vouchsafed to make known in his word we may and ought to enquire of God as for the wil and counsel which he hath kept to himself we may admire and adore it with Paul and David but that we may not search after it is manifestly proved by these places following Acts 1. 7. Exod. 33. 18 19 20. Job 21. 23. Whether can Gods secret will be known or no If he doth reveale it it may How doth God reveale his secret will Two wayes First sometimes by his Spirit as when he shewed his Prophets many of his judgements that were to come Secondly sometime by the thing it self which he willeth or by the effects of his will as when a thing doth fall out which was before unknown as for example a man doth not know before it come whether he shall be sick or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Shew me what is our duty in respect of this secret will of God Our duty is two-fold First we must not curiously search after the knowledge of it but worship and reverence it Secondly before it be made manifest by the effects we must generally rest quietly in the same Shew me how by an example Thus a Christian must resolve with himselfe Whatsoever the Lord vvill doe with me whether I live or die whether he make me rich or poor c. I rest content with his good will and pleasure What must we doe when his will is revealed unto us Then much more must we rest in it and be thankfull for it as Iob was who said The Lord hath given and taken even as it pleaseth the Lord c. Job 1. 21. What call you the revealed will of God The revealed will of God is two-fold the one is that which is properly revealed in the Law that is what God requireth to be done of us and therefore it is called the Law and after this we must enquire The other is in the Gospell which sheweth Gods will towards us and what hee hath decreed of us in his eternall counsell as touching our salvation God indeed by his Law hath made it known what his will is that of us must be done and fulfilled but hath he revealed in his word what is his will and pleasure towards us Yea he hath so and that is proved by these places of Scripture following John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39. and after the knowledge of this will of God we must diligently enquire But whether may this will of God be known of us or no Yes it may for as it is revealed in the Scripture so it is also confirmed and sealed before our eyes in the Sacraments and the dayly benefits which we receive from the Lord. And is this sufficient to perswade us to beleeve his will No for except the Lord doth perswade us by his holy Spirit we shall neither beleeve it nor know it as appeareth by these places of Scripture 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God there is no need to goe up into heaven or to goe beyond the Sea to know it because the word is near unto us in our hearts as Paul saith Rom. 10. 6 7 8. For touching the matter of our salvation the will
himself he can doe nothing but sin Jer. 13. 23. neither is there any thing pure unto him Tit. 1. 15. What is Originall sin It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception infecting all the powers of their souls and bodies and thereby making them drudges and slaves of sin for it is the immediate effect of Adams first sin and the principall cause of all other sins How is this sin noted out unto us In that other sinnes have their speciall names whereas this is properly called sinne because it is the puddle and sinke of other sinnes and for that also the more it is pressed the more it bursteth forth as mighty streams are that cannot be stopped till God by his holy Spirit restrain it Wherein doth it specially consist Not only in the deprivation of justice and absence of good but also in a continuall presence of an evill principle and wicked property whereby we are naturally inclined to unrighteousnesse and made prone unto all evill Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of Gods Image consisting chiefly in wisdome and holiness whereof we are now deprived and the impression of the contrary image of Satan John 8. 41 c. called Concupiscence Rom. 7. 7. Jam. 1. 14. consisting first in an utter disability and enmity unto that which is good Rom. 7. 18. 8. 7. Secondly in pronenesse to all manner of evill Rom. 7. 14. which also every man hath at the first minute and moment of his conception contrary to the opinion of the Pelagians who teach that sinne commeth by imitation Is the Image of God wholly defaced in man No if we take it in a large acception For man remaineth still a reasonable creature and capable of grace having the same parts and faculties he had before and in them some reliques of Gods Image Gen. 9. 6. Jam. 3. 9. As in the understanding some light John 1. 9. in the conscience sometimes right judgement Rom. 2. 15. in the will some liberty to good and evill in naturall and civill actions Rom. 2. 14. and freedome in all things from compulsion c. Is there not a power left in man whereby he may recover his former happinesse Man hath still power to perform all outward actions but not to change himselfe untill he be changed by the grace of God Is man then able to perform the Law of God perfectly They that are not born again of God cannot keep it all nor in any one point as pleasing to God thereby in respect of themselves For except a man bee borne of God hee cannot see the Kingdome of heaven nor enter therein neither can he keep the Commandements of God Moreover all men by nature being conceived and born in sinne are not onely insufficient to every good thing but also disposed to all vice and wickednesse Can man in this estate doe no good thing to please God to deserve at least something of his favour We have lost by this sinne all the righteousnesse we had in our creation so as now if God should say to us Think but a good thought of thy selfe and thou shalt be saved we cannot but our nature is as a stinking puddle which within it selfe is loathsome and being moved is worse But doth not God wrong to man to require of him that he is not able to performe No for God made man so that he might have performed it but he by his sins spoiled himselfe and his posterity of those good gifts Is this corruption of nature in all the children of Adam Yea in all and every one that are meer men none excepted Rom. 3. 10. 5. 15. All children since Adams fall being begotten in it Ps. 51. 5. How then doth the Apostle say that holy parents beget holy children Parents beget children as they are by nature not as they are by grace How is originall sin propagated and derived from the Father to the Sonne Wee are not to bee so curious in seeking the manner how as to marke the matter to bee in us even as when a house is on fire men should not be so busie to enquire how it came as seeing it there to quench it But this we may safely say that what effect the committing of the first sinne wrought in the soule of Adam the same it doth by the imputation of it work in the soules of his posterity as therefore the committall of that sin left a staine behind it in his nature being like a drop of poyson that being once taken in presently infecteth the soundest parts or like the dead flye that marreth the most precious ointment of the Apothecary so in the creation and infusion of our soules into our bodies God justly imputed the same transgression unto us the same corruption of nature as the just punishment of that sin must ensue in the like manner Hath this inbred sin wherein every one is conceived equally polluted all men Yes though not altogether alike for disposition and motion to evill for experience teacheth us that some are by nature more milde courteous and gentle then others which difference notwithstanding is not so much in the natures of men as in the Lord who represseth these sins in some which he suffereth to rise up in others In what part of our nature doth this our corruption abide In the whole man from the top to the toe and every part both of body and soule Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosie that runneth from the crowne of the head to the sole of the foot but chiefly it is the corruption of the five faculties of the soule which are thereby deprived of that holinesse wherein God created them in Adam Is not the substance of the soule corrupted by this sinne No but the faculties onely depraved and deprived of originall holinesse For first the soule should otherwise be mortall and corruptible Secondly our Saviour took our nature upon him without this corruption To come then to the speciall corruptions of the five faculties of the soul. Then first how this sin is discerned in the Vnderstanding The mind of man is become subject to blindnesse in heavenly matters First Darknesse and ignorance of God of his will and of his creatures 1 Cor. 2. 14. Eph. 4. 17 18 19. Rom. 8. 5. Secondly uncapablenesse unablenesse and unwillingnesse to learn though a man be taught Rom. 8. 7. Luk. 24. 45. Thirdly unbeleefe and doubting of the truth of God taught and conceived by us Fourthly vanity falshood and error to the embracing whereof mans nature hath great pronenesse Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. 16. 25. What use make you of this corruption of the understanding That the originall and seeds of all heresies and errors are in mans heart naturally without a teacher and therefore we should distrust our own knowledge to lead us in the matters of God and Religion and
a debt is a debt though a man knoweth it not and it is by so much the more dangerous as not knowing it he will never be carefull to discharge it till the Lords arrest be upon his back when his knowledge will doe him no good VVe may see many which heap sinne upon sinne and know also that they sinne and yet for all that cease not to make good cheer and make their hearts merry The countenance doth not alwayes speake truth so that sometimes under a countenance in shew merry there are stings and pricks in the Conscience Rom. 2. 15. which yet is oftentimes benummed and sometimes through hypocrisie it is seared as it were with a hot iron 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it by laying all his sinnes before his face Psal. 50. 21. VVhen it is known what is the remedy of it It were wisdome not to suffer our guilt to run long on the score but reckon with our selves every night ere we lie down to sleep and look back to the doings of the day that in those things which are well done we may be thankefull and comfort our own hearts and in that which passeth otherwise from us we may call for mercy and have the sweeter sleep for if Solomon willeth us in that case of debt by suretyship to humble our selves to our Creditor and not to take rest untill we have freed our selves Prov. 6. 1 2 3 4 5 6. much more ought we to haste the humbling our selves unto God sith the bloud of Christ is the onely sacrifice for sinne Is the guilt of sin in all men alike No for as the sin encreaseth so doth the guilt both in regard of the greatnesse and of the number of our sins as appears out of Ezra 9. 6. where as sin is said to be gone above their heads so the guilt to reach up to the heavens VVhen the sin is gone and past is not the guilt also gone and past Christ taketh away both the guilt and the sin of the godly except originall sin which continueth during life but in the wicked when the act of sin is gone the guilt remaineth always as the strong savour of garlick when the garlick is eaten or as the scarre of a wound or the mark of a burning when the wound or burning is past VVhat is contrary to the guilt of sin The testimony of a good Conscience which is a perpetuall joy and comfort yea and a heaven to him that hath walked carefully in Gods obedience as the other is a torment of hell So much of the guilt what is the punishment It is the wages of sin sent for the guilt Rom. 6. 23. namely the wrath and curse of God by whose just sentence man for his sinne is delivered into the power both of bodily and spirituall death begun here and to be accomplished in the life to come Gen. 2. 17. John 3. 18 19. 5. 24. 28. 29. Lamen 3. 36. Esa. 64. 5 6. Rom. 6. 12. Gal. 3. 10. VVhat do you understand by bodily and spirituall death By the one I understand the separation of the soule from the body with all personall miseries and evils that attend thereon or make way thereto by the other the finall separation of both from God together with present spirituall bondage and all forerunners of damnation Are all the particular punishments expressed in the word which shall come for sin They cannot wholly be laid down they be so manifold and so divers and therefore it is said they shall come written and unwritten Deut. 29. 20. 28. 61. Against whom are these punishments addressed Against the whole estate of him that sinneth For whereas executions upon obligations unto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall upon the one he freeth the other as if he fall upon the person he cannot proceed further then unto his body the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner both to the things belonging unto him and likewise to his own person VVhat be the punishments that extend to the things belonging to him Calamities upon his family wife children servants friends goods and good name the losse and curse of all these and unhappy and miserable posterity Matth. 15. 22. Psalme 109. 12. hinderances in goods Deuter. 28. in name ignominy and reproach Matth. 7. 12. Job 18. 17. Prov. 10. 7. losse of friends acquaintance c. What are the judgements executed upon his person They are executed either in this life or in the life to come What punishments are inflicted in this life They be partly outward partly inward What be the outward punishments 1. His want of dominion over the creatures and the enmity of the creatures against him calamities by fire water beasts or other means disorder in the world in summer winter heaven earth and all creatures 2. Shame for the nakednesse of body 3. All hunger in extremity thirst nakednesse penury poverty of estate and want of bodily necessaries 4. Wearinesse in following his calling with sweat of his browes with trouble and irksomnesse Gen. 3. 19. 5. Outward shame and infamy 6. Servitude 7. Losse of limbs or of the use of his senses deformities in body 8. Weaknesse of beeing want of sleep pains of body aches soars sicknesses and diseases of all sorts Deut. 28. Mat. 9. 2. even to the itch which few make accompt of therby to feel the anger of God and punishment of sin hither is to be referred pain in Child-bearing Gen. 3. 16. What be the inward punishments in this life 1. Sorrow and anguish of soul for these plagues and the like 2. Madnesse frenzy and foolishnesse 3. Blindnesse and distemper of the soul when God striketh it with an ignorant spirit with want of judgement to discern between good and bad with forgetfulnesse of holy things or hardnesse of heart Eph. 4. 17 18 19. which although for the time they be least felt yet are they more fearfull and dangerous then those whereof the sense is presently sharp 4. Terrour and vexation of spirit driving into hell guiltinesse and horrour of Conscience the fury of a despairing soul beginning even in this life to feel hell torments Deut. 28. 28. Heb. 10. 27. Esa. 33. 14. 5. Strangenesse and alienation from God 6. Spirituall bondage whereby sinfull man is become subject to the lust of the flesh the curse of the Law the rule of Satan and the custome of the world yea even blessings are cursed Malac. 2. 2. and prosperity causeth ruine Psal. 69. 22. In what sort is man in bondage unto Satan Both soul and body is under the power of the Prince of darknesse whereby man becommeth the slave of the Devil and hath him to reign in his heart as his God till Christ deliver him Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26.
to the clearing of the understanding How then doth our Saviour perform his Propheticall office Two wayes outwardly and inwardly How inwardly By the teaching and operation of his holy Spirit Ioh. 6. 45. Act. 16. 14. How outwardly By opening the whole will of his Father and confirming the same with so many signes and wonders How did he this Both in his own person when he was upon the earth Heb. 2. 2 3. as a Minister of the circumcision Rom. 15. 18. but with the authority of the Law-giver Mat. 7. 29. and by his servants the Ministers Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof before his incarnation by the Prophets Priests and Scribes of the old Testament Heb. 1. 1. 1 Pet. 1. 11 12. 3. 18 19. 2 Pet. 1. 19. 20 21. Hos. 4. 6. Mat. 2. 5. 6. 17. 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose 2 Cor. 4. 6. 5. 19 20. Eph. 4. 8. 11 12 13. How doth it appeare that he hath opened the whole will of his Father unto us Both by his own testimony Joh. 15. 15. I call you no more servants because the servant knoweth not what his Master doth but I call you friends because all which I have heard of my Father I have made knowne unto you and by the Apostles comparison Heb. 3. preferring him before Moses though faithfull in Gods house In what respect is our Saviour preferred before Moses 1. As the builder to the house or one stone of the house 2. Moses was only a servant in the house our Saviour Master over the house 3. Moses was a witnesse only and writer of things to be revealed but our Saviour was the end and finisher of those things What learn you from hence 1. That it is a foul errour in them that think of our Saviour Christ so faithfull hath not delivered all things pertaining to the necessary instruction and government of the Church but left them to the traditions and inventions of men 2. That sith our Saviour was so faithfull in his office that he hath concealed nothing that was committed to him to be declared the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered and that are in their times to be revealed 3. That we should rest abundantly contented with that Christ hath taught rejecting whatsoever else the boldnes of men would put upon on us Did he first begin to be the Prophet Doctor or Apostle of his Church when he came into the world No but when he opened first his Fathers will unto us by the ministery of his servants the Prophets 1 Pet. 1. 10 11. 3. 19. Heb. 3. 7. Is his Propheticall office the same now in the time of the Gospell that it was before and under the Law It is in substance one and the same but it differeth in the manner and measure of revelation for the same doctrine was revealed by the ministery of the Prophets before the Law by word alone after by word written and in the time of the Gospell more plainly and fully by the Apostles and Evangelists What have we to gather hence that Christ taught and teacheth by the Prophets Evangelists and Apostles 1. In what estimation we ought to have the books of the old Testament sith the same Spirit spake then that speaketh now and the same Christ. 2. We must carry our selves in the hearing of the word of God not to harden our hearts Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof hardeneth men to further Judgement for it is a two-edged sword to strike to life or to strike to death it is either the favour of life to life or the savour of death to death 2 Cor. 2. 16. How doth the Apostle presse this Heb. 3. verse 8 9 10. c. First he aggravateth the refusall of this office of our Saviour against the Israelites by the time forty yeares by the place the wildernesse and by the multitude of his benefits then he maketh an application thereof verse 12 13. consisting of two parts 1. A removing from evill 2. A moving to good What comfort have we by the Propheticall office of our Saviour 1. Hereby we are sure that he will lead us into all truth revealed in his word needfull for Gods glory and our salvation 2. We are in some sort partakers of the office of his prophecie by the knowledge of his will for he maketh all his to prophecie in their measure enabling them to teach themselves and their brethren by comforting counselling and exhorting one another privately to good things and withdrawing one another from evill as occasion serveth Acts 2. 17 18. So much of the Propheticall office of our Saviour Christ what is his Kingly office It is the exercise of that power given him by God over all Ps. 110. 1. Ezek. 34. 24. and the possession of all Mat. 28. 18. Psalm 2. 8 c. for the spirituall government and salvation of his elect Esa. 9. 7. Luk. 1. 32 33. and for the destruction of his and their enemies Psalm 45. 5. For what reasons must Christ be a King 1. That he might gather together all his Subjects into one body of the Church out of the world 2. That he might bountifully bestow upon them and convey unto them all the aforesaid meanes of salvation guiding them unto everlasting life by his Word and Spirit 3. That he might appoint Lawes and Statutes which should direct his people and bind their consciences to the obedience of the same 4. That he might rule and governe them and keep them in obedience to his Lawes 5. That he might appoint officers and a setled government in his Church whereby it might be ordered 6. That he might defend them from the violence and outrage of all their enemies both corporall and spirituall 7. That he might bestow many notable priviledges and rewards upon them 8. That he might execute his judgements upon the enemies of his subjects How doth he shew himselfe to be a King By all that power which he did manifest as well in vanquishing death and hell as in gathering the people unto himselfe which he had formerly ransomed and in ruling them being gathered as also in defending of them and applying of those blessings unto them which he hath purchased for them How did he manifest that power First in that being dead and buried he rose from the grave quickned his dead body ascended into heaven and now sitteth at the right hand of his Father with full power and glory in heaven Act. 10. 30. Eph. 4. 8. Secondly in governing of his Church in this world 1 Cor. 15. 25 26 27 28. continually inspiring and directing his servants by the divine power of his holy Spirit according to his holy word Esa. 9. 7. 30. 21. Thirdly by his
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
blessing of God upon the week going before What are the private duties that are to be performed out of the Church Such as we performe either in secret by our selves alone or in common with our families at home or others abroad both before the publick exercises in the Church the better to performe them and after the more to profit by them What be they in particular First Private Prayer Secondly Reading of the Word Thirdly holy Conference touching the Word of God and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16. Fourthly Examination of our selves and those that belong to us what we have profited by the hearing of the Word and other exercises of Religion Fiftly Catechising of our families Sixtly Meditation upon Gods Word Properties and Workes as well of Creation as of Providence especially that which he exerciseth in the government of the Church Psal. 80. 88. 92. Seventhly reconciling such as are at variance and visiting the sick relieving the poore c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath VVhat proofe have you of this continuall exercise and imployment 1. In the Law every evening and every morning were Sacrifices which on the Sabbath were multiplyed Numb 28. 9. 2. The 92. Psalme entituled A Psalme for the Sabbath to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same untill night That wee may know then how to spend a Sabbath well declare more particularly how we may bestow the whole time in exercises of holines and first begin with the evening preparation Our care must be over night that having laid aside all our earthly affaires we begin to fit our selves for the Lords service that so we may fall asleep as it were in the Lords bosome and awake with him in the morning VVhat must be done in the morning when we awake We are to put away all earthly thoughts and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after wherein first we are to consider the great benefit of the Lords Sabbath and so cheere up our hearts in the expectation to enjoy the same Secondly to covenant with the Lord more religiously to sanctifie the whole day after In making of our selves ready what are we to doe Rising as early for the Lords service as we doe for our owne businesses and bestow no more time nor care about our apparell and such like then needs must we may then occupy our minde about such matters as bee most fit for that time which ordinarily may be these two 1. To thinke upon Gods goodnesse in giving us such apparell and other necessaries which many others want so that wee may judge all things we have rather too good for us then bee discontented with any thing we enjoy 2. Considering how well our bodies be apparelled and provided for to seek more to have our soules better apparelled with Christ Iesus Being up and ready what are we to set our selves to Wee must set our selves to our morning sacrifice either alone or with others if it may be some short Prayer for our preparation being used VVhat Meditations must we here enter into Two especially the one for that which is past the other for that which is to come VVhat for that which is past To cast our weeks account at least how God hath dealt with us in benefits and chastisements and how wee have dealt with him in keeping or breaking his Commandements that by both we may finde matter to comfort and humble us to move us to thankfulnesse for mercies received and to earnest suit and labour for pardon of our trespasses and supply of all our necessities VVhat for that which followeth To prepare our selves for the publick Ministerie and as it were to apparell our selves and make our selves fit to go to the Court of the Lord of Hosts with his children and before his Angels What things are necessary hereunto 1. A due regard whither we goe before whom what to doe and what ends wherewith to honour God and to receive grace from him 2. An earnest hunger so to use the meanes to Gods honour and our good 3. True faith that we shall enjoy our desire 4. Ioy and Thankfulnesse in the hope of such Blessings 5. Humility in regard of our unworthinesse 6. Vnfained purpose of amendment of life What must be added unto these To the Meditations fervent Prayer must be joyned and Reading for our furtherance in Gods service and such as conveniently can are to joyne together in a Christian Family to read pray and confer and Governours to instruct their Families in such matters as are then befitting Having thus spent the time privately what is to be done in publick We are to goe to Church in all comely sort before the publick Ministry is begun and then with all diligence to attend and to give consent thereunto and so to take to heart whatsoever shall be brought unto us that by all the holy exercises we may be edified in all needfull graces The publick Ministry ended what are we to doe We are to occupy our minds on that we have heard and when we come to place and time convenient to set our selves more especially to make use of it to our selves and others pertaining to us and to water it with our prayers that it may grow and bring forth fruit What say you to our diet and refreshing of our nature on this day Care would be had that it be such as every way may make us fitter for holy duties And to this end we are to season it with Meditation and speeches of holy things How is the afternoone to be spent 1. The time before the Evening Sacrifice we are to bestow either alone or with others in such Exercises as may best quicken in us Gods Spirit 2. For the Evening Sacrifices in all respects to behave our selves as in the Morning and to continue to the end 3. This publick Ministry fully ended to keep our minds in like sort as before on that we have heard and so being come home either alone or with others to enter into an examination of our selves for the whole day How are we to end the day 1. With thanks for Gods blessings on our labours 2. Humble suit for pardon of all our faults escaped 3. Earnest desire of grace to profit by all that we may persevere unto the end and be saved Doe you make any difference betwixt the Sabbath nights and other nights Yes we should lay our selves downe to rest in greater quietnesse that night upon the sense and feeling of the former Exercises so that our sleep should be the more quiet by how much the former Exercises of that day have been more holy otherwise we should declare that we have not kept the whole day so
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
Or thus It is the holy request of an humble and sanctified heart together with thanksgiving Phil. 4. 6. offered by the power of the spirit of Prayer Rom. 8. 26. as a speciall service unto God Psal. 50. 15. in the name of Christ John 14. 14. in behalfe of our selves and others Ephes. 6. 18. with assurance to be heard in what wee pray for according to the will of God 1 Iohn 5. 14. Iames 1. 6. Why doe we call it a request with thanksgiving Because in all our Prayers there must both petition of the good things we need and thankfull acknowledgment of those things we have obtained 1 Thess. 5. 17 18. As for those formes which containe neither supplication nor giving of thanks as the Articles of the Beleefe the Decalogue c. they may and ought for other good purposes be committed to memory and rehearsed Deut. 6. 7. but to use them as Prayers savoureth of deep ignorance if not of superstition Matth. 6. 7. Why doe you call it the request of the heart Not to exclude the use of bodily gesture much lesse of the voice and tongue in the action of Invocation therefore called the Calves of the Lips Hosea 14. 2. but to shew first that the heart is on our part the principall mover and speaker in prayer from whence both voice and gesture have their force and grace 1 Cor. 14. 15. Psal. 45. 1. 108. 1. Secondly that Prayer on sudden occasions may be secretly and powerfully offered and is of God heard and accepted when neither any voice is uttered nor any bodily gesture employed Exod. 14. 15. Nehem 2. 4. Why doe you adde Of an humble and sanctified heart Because as in generall none can pray or doe any thing acceptable Psal. 109. 7. but such as are truely regenerate and sanctified unto this and every good work Psal. 51. 15. so in speciall and for the present action of prayer it is required as the summe of all sacrifices that the heart be humble and contrite Psal. 51. 17. acknowledging it owne unworthinesse by reason of sinne Dan. 9. 8 9. feeling the want of Gods grace and mercy Psal. 143. 6. and submitting it selfe unto him willing to be beholding for the least degree of favour Luke 15. 18 19. What then is required of us that our prayers may be holy 1. That we pray with faith and assurance that God for Christ sake wil heare us 2. That we pray with feare and reverence of God 3. That we pray with humility and a lively sense of our owne unworthinesse to obtaine any thing at Gods hands 4. That we pray with a true feeling of our owne wants and an earnest desire to obtaine those things for which we pray 5. That our affections be agreeable to the matter for which we pray 6. That we purpose to use all good meanes for the obtaining of those things for which we pray In brief these be the speciall properties of true prayer It must be 1. In faith without wavering Iames 1. 6. 2. In truth without faining Psal. 145. 18. 3. In humility without swelling Luke 18. 13. 4. In zeale without cooling Iames 5. 16. 5. In constancy without fainting Luke 18. 1. What learne you hence That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers in conscience of their owne frailties and infirmities Esa. 38. 14 15. Psal. 77. 9 10. 32. 3 5. What is the spirit of Prayer An especiall grace and operation of the holy Ghost Iude 20. called therefore the spirit of grace and supplication Zachary 12. 10. enabling us to powre out our soules unto the Lord Psalme 62. 8. with sighes that cannot be expressed Romanes 8. 26. For the holy Ghost must bee our helper in prayer to teach us both what to pray and how to pray Rom. 8. 26. To whom must we pray To God alone and to none other For 1. He alone is the searcher of the hearts heareth the voice and knoweth the meaning of the spirit of prayer Psal. 65. 2. Rom. 8 27. 2. He is able to grant whatsoever we demand Eph. 3. 20. 3. He challengeth our faith and confidence without which we cannot pray Rom. 10. 14. Wherefore seeing he alone heares all prayers heales all sins knowes all suiters Jer. 31. 18. 2 Chron. 7. 14. 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pitty all and power enough to relieve all our wants and necessities to him alone we are to pray and to none other What learne you hence That seeing the Scripture forbiddeth us to communicate Gods honour to any other Isa. 42. 8. 48. 12. such as pray either to Saints or Angels Col. 2. 18. have forgotten the name of their God Psal. 44. 20. which condemneth those of the Church of Rome who would have us to pray to Angels and Saints departed Whether must we direct our prayers to the Father or the Sonne or to the Holy-Ghost We must pray to the Trinity of Persons in the Vnity of the Godhead that is to say to our God in Trinity In whose name or for whose sake must we pray to God In the only name and for the only sake of his Sonne our Lord Iesus Christ Dan. 9. 17. Iohn 16. 23 24. the alone Mediator between God and man 1 Tim. 2. 5. As of propitiation so or intercession 1 John 2. 1 2. Rom. 8. 34. who through the vaile of his flesh and merit of his bloud hath prepared for us a new and living way whereby we may be bold to enter into the holy place Heb. 10. 19. in whom alone we are made the children of God and have liberty to call him Father Gal. 4. 5. Finally in with and for whom God giveth all things that be good to his Elect Rom. 8. 32. Who are condemned by this Doctrine They of the Church of Rome who teach us to pray in the name of Saints and make them to be our Mediators between God and us For whom are we to pray For our selves and others us and ours in a word for all men 1 Tim. 2. 1. even our enemies Mat. 5. 44. because they beare the common Image of God Jam. 3. 9. and bloud of mankinde whereof we are all made Act. 17. 26. unlesse it be apparent that any one hath committed the unpardonable sin 1 John 5. 16. But principally for such as are our brethren in Christ and of the houshold of faith Eph. 6. 18. Gal. 6. 10. Secondly for all sorts and degrees of men especially publick persons as Rulers and such as are in authority 1 Tim. 2. 2. Ministers that watch over our soules Eph. 6. 19. Col. 4. 3 c. What assurance have we that we shall be heard in what we pray for 1. Because we pray to that God that heareth prayers Psal. 65. 2. 2. And is the rewarder of all that come unto him Heb. 11. 6. and in his name to whom
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour in the former Petitions concerning the service of God For we are then allowed and not till then Luke 17. 7 c. to seek good things for our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely the promises of this life and that which is to come are entailed 1 Tim. 4. 8. What further That as in the former the word Thy did only respect God so in these following by these words our and us we learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule and things pertaining to the life to come For all which we are taught to depend on God and namely according to the order observed in the Creed called the Apostles 1. On the providence of God our Father the Creator for our nourishment and all outward blessings 2. On the mercies of Christ our Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall things two as about which our care is to be doubled Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly and therefore that our prayers for the things of this life should be short and further drawn out for the things that belong to the life to come Why then is the Petition for the temporall things put before the Petitions for spirituall The first place is given to outward things not because they are chiefest but because First it is the manner of the Scriptures commonly to put things first that are soonest dispatched Secondly that outward things may be helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine and suffice nature To proceed in order what are the words of the fourth Petition which concerneth the things of this life Give us this day our daily bread Matth. 6. 11. Luke 11. 3. What is the summe of this Petition That God would provide for us competent meanes and such a portion of outward blessings as he shall see meet for us Prov. 30. 8. not only for our necessities but also for Christian and sober delight according to our calling and his blessing upon us Likewise that he would give us grace to relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke fit for us Phil 4. 11 12. What is meant by Bread All outward things serving both for our necessity and sober delight Prov. 27. 27. 31. 14. as health wealth food physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes or other delicates not riches and superfluity James 4. 3. Num 11. 4 5 6. but a proportion of maintenance credit liberty c. convenient for us Prov. 30. 8. 1 Tim 6. 8. and that with condition if God shall see it good for us or so be his good pleasure Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things What need is there of asking these things The frailty of our nature not able to continue in health scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne you from the word Give First that from God all things come Psal. 104. 27 28 29 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that give them us As if we should looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
of his Godhead into the desart to be tempted for our sakes that in his victory we might overcome What learne you of this 1. That no godly man should chuse his dwelling among those of a sinfull profession As a chaste man among stewes or a temperate man among drunkards belly-gods c. 2. If we fall into such companies or occasions at unawares as did Ioseph Gen. 39. 12. and David 1 Sam. 25. 13. 22. that we pray God for his assistance to carry our selves godly and in no wise to be infected by them What is meant by deliver us from evill This expoundeth the former by a flat contrary as thus leade us not into temptation but pull us out of it even when we fall into it by our own infirmity and that with force For by delivering here is meant a forcible rescuing of our nature Rom. 7. 24. neither able nor willing to help it selfe out of these dangers What doth this teach us That men are deeply plunged into sin as a beast into the mire which must be forcibly pulled out although a beast will help it selfe more then we can doe our selves of our selves not that there is not a freedome and willingnesse in that which is well done but as that force commeth from that which is without so the grace commeth not from us but from God therefore the Church saith Cant. 1. 4. draw me we will run and Christ Iohn 6. 44. No man can come to me except the Father which hath sent me draw him Whence we learne that to have this desire of being drawne out is a singular favour of God What is Gods hand to pull us out of this evill The Ministry of his Word whereby he frameth our wils through the power of his Spirit to yeeld to his worke What gather you of this That we kicke not at the Ministers for reproving our sins seeing that they strive to plucke us out of the mire but that we rejoyce and yeeld to their exhortation What is meant here by evill First that evill one 1 Iohn 5. 18 19. Satan who pretendeth to have power over us and in him all his instruments and provocations to sin Then secondly the effect of temptation which without the speciall grace of God is extreamely evill to wit sin and damnation 1 Tim. 6. 9. Is not the Devill the author of all evill Yes he is the first author but properly those evils are called his which in his owne person he suggesteth From how many kinds of evils then desire we deliverance From two 1. The inward concupiscences of our hearts which are our greatest enemies Iames 1. 14 15. 2. The outward as the Devill and the world which doe worke upon us by the former and therefore if we can subdue the outward these inward cannot annoy us From what evils should we desire principally to be delivered Those whereunto we are most bent and naturally inclined or wherein our Country especially or our neighbours amongst whom we converse doe most delight That we make the hedge highest where Satan striveth most to leap over Matth. 8. 28. who although he knoweth not our secrets yet seeing by his subtilty and sharpnesse of discovering us even by a beck or countenance is very great we must desire wisdome of God to discerne his temptations and power also to resist them Shew now briefly as you have done in the rest what things wee pray for in this last Petition 1. That seeing we cannot be tempted without the will of God Iob 1. 10. nor resist without his power 2 Cor. 12 9. if it bee his blessed will hee would give us neither poverty nor riches Prov 30. 8. nor any such thing as may endanger our spirituall estate but remove those causes away which lead us into temptation 2. That hee would tye up Satan and restraine his malice and power 2 Cor. 12. 8. or else make us wise to know and avoid his strategems 2 Cor. 2. 11. and preserve us from the evill that is in the world Ioh. 17. 15. and abate the power of the corruption that is within us Rom. 7. 24 25. 3. That in our trialls if he see good to prove us hee would keep us from charging him with any injustice or hard measure Job 1. 22. and that he would give us grace to behold his holy hand therein and to make that holy use of them for which he hath sent them Esa. 27. 9. 4. That hee would not take his holy Spirit from us in our trialls But alwayes give us sustentation in our temptations and to keep us from falling and not suffer us to be overcome by the temptations 1 Cor. 10. 13. Jude verse 24. 5. That leaving us at any time to our owne weaknesse for our humiliation hee would graciously raise us up againe with encrease of spirituall strength and courage Psal. 51. 12. 6. That he would keep us from all carnall security from despaire and presumption of his mercies 7. That he would put an end to all trialls and to these dayes of conflict in his owne good time treading Satan with his forces for ever under feet Rom. 16. 20. 8. That he would encrease and perfect the worke of his grace in us enabling us to every good worke Heb. 13. 21. and instead of temptation to the contrary affording us all helpes unto well-doing and all things that may further us in holinesse as good company godly example holy counsells and encouragements c. Hitherto of the Petitions There remaineth the conclusion containing both a Thanks-giving which is the second part of Prayer and a confirmation of the former requests what are the words of this close of the Lords Prayer For thine is the kingdome and power and the glory for ever Amen Matth. 6. 13. Which words though they be not repeated by St. Luke yet are expressely mentioned by St. Matthew and therefore causelesly and without warrant omitted by the Church of Rome What observe you therein Their Sacriledge who steale away this Thanks-giving from prayer as if it were no part of it so that it is no marvaile that in Popery all the whole body of their Doctrine is of the salvation of men Gods glory being buried in a deep silence Whence is this forme of Thanks-giving drawne Out of Daniel 7. 14. and 1 Chron. 29. 10 11 12 13. where David useth the like phrase of praising of God but that which David enlargeth there our Saviour shortneth here and yet comprehendeth the marrow of all What is the summe thereof That we ground our assurance of obtaining our Prayers in God from whom all things we aske doe come and to whom therefore all glory must returne What observe you in this That Christ maketh this Thanks-giving consisting in the praise of God to be a reason of all the Petitions going before and therefore a further assurance of obtaining our suits for so good men in praying for new blessings doe alwayes joyne thanks-giving for the former What doe you
miracles and the comming of Antichrist is foretold to be with all power and signes and lying wonders 2 Thes. 2. 9. Apoc. 13. 13 14. Such as those are whereof the Papists brag and boast of which are indeed no true miracles May the Church erre and be corrupted or fall and become no Church First we must distinguish of errors some are fundamentall such as raze the foundation of the Church as the denying that Christ came in the flesh or the denying of the resurrection and in these the Church cannot erre others are of lesse moment and in these it may erre Secondly the Catholick Church considered in her true members can never utterly fall Matth. 16. 18. Psalme 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure that it may bee said at any time to bee free from all corruption Cant. 1. 4. or so constant but that at times it may be shaken in the very foundation of truth as it may appeare by the Church of Corinth Galatia c. 1 Cor. 15. 12. 13. Gal. 3. 1. Thirdly the Church being considered with respect of the place God doth not alwayes continue a succession of true beleevers within the same limits and borders and hence we say that divers Churches are falne as those of Asia c. Neither is any place so priviledged but that for sinne the Candlestick may in time be thence removed Rev. 2. 5. How may we judge of a Church corrupt or ceasing to be a Church Where God utterly taking away the meanes of his Word and Worship Acts 13. 46. hath apparently given the bill of divorce Esa. 50. 1. there are we not to acknowledge any Church at all as at this day in Jerusalem once the holy City But where these meanes are yet continued we are to acknowledge a Church of Christ Rev. 2. 12 13. howsoever more or lesse corrupt according to the greater or lesse abuse of Gods Word and Worship Since Churches may be so diversly corrupted from which and how farre are we to separate From Churches mortally sick of heresie Tit. 3. 10 11. or Idolatry as it were a contagious plague or leprosie wee are to separate Rev. 18. 4. Howbeit whiles there is yet any life rather from the scab or sore then from the body that is from the prevailing faction maintaining fundamentall errours and forcing to idolatrous worship Such is our separation from the present Church of Rome not from such therein who either meaning well in generall are ignorant of the depth of Satan Rev. 2. 24. or secretly dissent from the damnable corruptions 1 Kings 19. 18. with whom as a body yet retaining life we desire to joine Phil. 1. 18. so farre as we may with safety from the foresaid contagion Are we to continue fellowship with all other Churches not so deadly and dangerously corrupt From Churches holding the foundation in substance of faith and worship though otherwise not free from blemish we are not to separate 1 Kings 15. 14. 22. 43. farther then in dislike and refusall of that wherein they do apparently separate from Christ in respect either of manners doctrine or forme of publike worship What are the Enemies of the Church Besides these spirituall wickednesses which fight against our soules there are outward enemies also that visibly oppose the Church of Christ. How doth Christ defend his Church against those enemies This is partly to be done by the Civill Magistrate to whom it belongeth by Civill meanes to maintaine the Church in that truth and liberty which Christ hath given unto it and partly by the breath of Christs own mouth in the preaching of the Gospel yet not perfectly but by the brightnesse of his comming in the latter day What is the estate of the Church when these enemies prevaile The Church is often oppressed and darkned so by them that it doth partly degenerate and is partly hid but never wholly destroyed nor altogether invisible Is not the Church alwayes visible in her parts The persons are alwaies visible for Christ hath and ever had from the beginning his Church visible upon earth Rom. 11. 1 2 3 4. that is some companies of Beleevers making profession of the same common faith yet the persecution may be such that the visible Church may not appeare throughly for a time the professors being forced thereby to hide themselves from the eye of the world Rev. 12. 14. and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 10. 14 18. they can hardly be knowne or have entercourse between themselves and hence it is that the Church is compared to the Moon sometimes in the full sometimes in the wane What distinction is thereof the members of the visible Church Generally they are all of the family of Christ Ephes. 3. 15. which as sheep of his flock are to heare his voice and to follow him Joh. 10. 2 3 4. But more especially out of these Christ the chiefe Priest and Shepheard hath instituted some to be above some to be under ordaining some to have preheminence and government others to be governed and guided by them Heb. 13. 17. Whom hath Christ appointed to be Governors and guiders over the rest 1. Church-officers and Ministers appointed to teach and governe the flock of Christ and to feed it with the wholsome food of the Word and Sacrament 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2. 2. Princes and Civill Magistrates whom Christ hath charged to see to the wayes of his houshold and so to rule and order it outwardly that all both Ministers and People doe their office and duty even in things concerning God Psal. 78. 71 72. 2 Chro. 35. 3. 34. 32. Having now spoken of the Church and the members of it what are those things which are proper to the visible Church The Word Rom. 10. 17. John 5. 25. 6 68. and the dependents thereof viz. Sacraments 1 Cor. 10. 1 2 3 4. and Censures Matth. 18. 15. 1 Cor. 5. of which in their proper places What is the Word That part of the outward Ministery which consisteth in the delivery of Doctrine and this is the ordinary instrument which God useth in begetting of faith What order is there used in the delivery of the Word for the begetting of faith 1. The Covenant of the Law is urged to make sin and the punishment thereof knowne whereupon the sting of conscience pricketh the heart with a sense of Gods wrath and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life After this preparation the promises of the Gospel are propounded whereupon the sinner conceiving hope of pardon sueth to God for mercy and particularly applieth to his own soul those comfortable promises which in the Word is propounded What is the inward meanes for the begetting of faith The holy Spirit of God Is it not lawfull to separate the
inward meanes from the outward In no case for those things which God hath joyned together no man may separate Matth. 19. How doth it appeare that God hath joyned both these meanes together Because hee saith by the Prophet Esay chap. 59. 21. that this is the Covenant that hee will make with his people to put his Spirit and Word in them and in all the posterity of the Church The Apostle in like manner 1 Thess. 5. 19. 20. joyneth these two together Quench not the Spirit and despise not prophesying It would seem by these words of the Apostle that the Spirit of Adoption and Sanctification proper to the faithfull may be lost whilst he exhorteth that we should not quench the Spirit By no means but as God doth assure the faithful of their continuance in him so he doth declare by these exhortations that the only means wherby we should nourish this holy fire in us is to take heed to the preaching of the Word Is by the word prophecying only meant the preaching of the Word No but by a figurative speech all those outward meanes whereby God useth to give his holy Spirit as are the Sacraments and the discipline of the Church over and above the preaching of the Word which being principall of all is here set downe for the rest Why doth the Apostle set the Spirit before the preaching of the Word meant by Prophecy considering that by and after preaching of the VVord the Lord giveth his Spirit 1. Because the Spirit is the chiefe of the two the Word being but the instrument whereby the Spirit of God worketh 2. For that the worke of the Spirit is more generall and reacheth to some to whom the preaching of the Word cannot reach 3. For that the Word is never profitable without the Spirit but the Spirit may be profitable without the Word as after will appeare What doe you learne of this that the meanes of Gods Spirit and Word are usually conjoyned together That no man is to content himselfe with this phantasie to thinke that he hath the Spirit and so to neglect the Word because they goe together Who are by this condemned The Anabaptists Papists Libertines which ascribe to the Spirit that which they like although wickedly seeing the Spirit doth not ordinarily suggest any thing to us but that which it teacheth us out of the word Ioh. 14. 26. What other sort of men are here condemned The Stancharists who esteem the Word to be fit to chatechise and to innitiate or enter us in the rudiments of Religion But too base to exercise our selves continually in it wheras the Prophets and Apostles most excellent men did notwithstanding exercise themselves in the Scriptures Mar. 4. 1 2 c. compared with Isa. 2. 1 2 c. 2 Pet. 3. 15 16. Are none saved without hearing of the Word Yes For first children which are within the Covenant have the Spirit of God without the ordinary meanes of the Word and Sacraments Mat. 2. Rom. 8. 9 14. Secondly some also of age in places where these meanes are not to be had Thirdly some also which living in places where such means are yet have no capacity to understand them as some naturall fooles mad men or deafe borne to shew that God is not tied to meanes What must we here take heed of That we presume not upon this sith that notwithstanding this secret working of God yet it is as impossible to come to heaven if having the means and capacity of receiving them we contemne the means as it is impossible to have a harvest where no seed time hath gone before Mat. 13. or to have children without the Parents seed 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word Indeed where the Lord placeth not the preaching of the VVord there he can and doth work faith without it but where he hath placed it he will not doe it without it In times and places where Popery hath prevailed many were and may be so at this day in Spaine and Rome converted by the very bare reading of the Word yea without the reading of the VVord but not so among them who have or may have it either by going from home to it or fetching it home to them How is the diverse working of Gods Spirit by the Ministry of the Word set out unto us By the parable of the seed three parts whereof fell into barren and unprofitable ground one into good and fruitfull Mat. 13. 3. 9. 18 19 24. Are not three parts of the foure in the Church likely to be condemned by this Parable No in no case For it is both curious and uncomfortable Doctrine it being a far different thing to have three sorts of wicked men in foure sorts and to have thrice as many of one sort What is the first thing you observe here common to the godly with the wicked To understand something of the word of grace and to give consent unto the same If they understand it how is it that the first sort of unfruitfull hearers are said not to understand Mat. 13. 19. They have some understanding but it is said to be none because it is no cleare knowledge whereof they can give a reason out of the Word nor effectuall which ariseth from hence for that they come without affection and goe away without care What are we here to learne 1. To take heed not to deceive our selves in a bare profession or light knowledge of the Word and that we come to heare it with zeale and depart with care to profit 2. To beware also of the great subtilty of Satan who as a swift bird snatcheth the Word out of the unprepared hearts even as also doth a thiefe which taketh away whatsoever he findeth loose What observe you in the second sort common to the godly with the wicked To have some kind of delight in the Word and a glimpse of the life to come Mat. 13. 20. Heb. 4. 5. What difference is there between a godly joy and this 1. This is like the blaze of the fire and is never full and sufficient whereas the godly joy is above that of gold and silver 2. The wickeds delight is for another purpose then is the godlies For it is only to satisfie a humour desiring to know something more then others whereas the godlies joy is to know further to the end they may practise Why is it said they have no root Mat. 13. 21. Because though they understand the things yet are they not grounded upon the reasons and testimonies of the Word nor transformed into the obedience of the Gospell and therfore when persecution commeth they wither away Proceed to the third sort They are they which keep it it may be with some suffering of persecution yet the thornes of covetousnesse or of worldly delights overgrow the good seed and make it unfruitfull So much of the three sorts of unfruitfull soyle and
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing
every thought to the obedience of Christ. Where as wee must needs acknowledge that it is God which worketh in us both to will and to doe and that it is hee which sanctifyeth us wholly so are wee taught likewise to beleeve that both hee who sanctifyeth and they who are sanctifyed are all of one namely of one and the self-same nature that the sanctifyer might not bee ashamed to call those who are sanctifyed by him his brethren that as their nature was corrupted and their blood tainted in the first Adam so it might bee restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might bee transmitted unto the heires of salvation The same God that giveth grace is hee also that giveth glory yet so that the streams of both of them must run to us through the golden pipe of our Saviours humanity For since by man came death it was fit that by man also should come the resurrection of the dead Even by that man who hath said Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day Who then shall come to bee glorifyed in his Saints and to bee made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby hee is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him bee glory and dominion for ever and ever Amen PHILIP 3. 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD FINIS 1 Pet. 1. 19. 21. 2 Tim. 3. 15 16 17. 1 Tim. 1. 17. Psalm 147. 5. Exod. 34. 6 7. 1 Joh. 5. 7. 1 Chron. 29. 11 12. Psal. 145. 10 11 12. Act. 17. 24. Gen. 1. 26 27. Psal. 103. 19. 66. 7. Jude ver 6. Rev. 12. 7. Gal. 3. 10. Gen. 2. 17. Eccl. 7. 31. Rom. 5. 12. 14. Gal. 3. 10. Deut. 28. 45. Mat. 1. 21 22 23. Gal. 4. 4 5. Phil. 2. 7 8 9. Heb. 5. 4 5. Rom. 8. 34. Heb. 10. 12. Luk. 4. 18 19. Isay 9. 6 7. Heb. 3. 1. 2 Tim. 1. 9. Heb. 12. 23. Cant. 2. 16. Joh. 17. 21 22 23 24. Rom. 3. 24 25 26. and 4. 6 7. Rom. 8. 15 16 17. 23 24 25. Eph. 1. 4. Col. 3. 9 10. 12. 14. Mat. 22. 37 38 39 40. Exod. 20. 2 3. Exod. 20. 5 6. Exod. 20. 7. Exod. 20. 8 9 10 11. Exod. 20. 12. Exod. 20. 13. Exod. 20. 14. Exod. 20. 15. Exod. 20. 16. Exod. 20. Acts 26. 20. 2 Cor. 7. 10 11. Jer. 31. 18 19. Eph. 6. 10 11 12. 1 Pet. 5. 8 9. Gal. 6. 14. Rom. 8. 35 36 37. Gal. 5. 14. Col. 3. 5 6. Lev. 1. 74 75. Tit. 2. 11 12 13 14. Matth. 6. 6 7. Matth. 6. 9 10. Ver. 11. 12 13. Matth. 6. 13. Matth. 5. 16 17 18. Eph. 4. 28 29. Heb. 13. 16. Rom. 10. 14 15. Eph. 4. 11 12 13. Rom. 4. 11. Matth. 18. 15 16 17. Heb. 9. 1. 9 10. 1 Cor. 10. 1 2 3 4. Joh. 1. 17. Heb. 12. 27 28. Matth. 28. 19. 1 Pet. 3. 21. 1 Cor. 11. 23 24. 1 Tim. 4. 12 13. 2 Thes. 2. 3 4. Heb. 9. 27. 1 Thes. 4. 15 16 17. 1 Cor. 15. 51 52. Matth. 25. 34 35. All men desire eternall happinesse Religion the means to obtain happinesse No salvation but by the true Religion Diverse kindes of false Religion What Christian Religion is Of Catechising what it is Where to bee used and by whom The necessity of it a Eccles. 1. 2. True happines consisteth in God How we come to injoy God b Job 22. 21. c Joh. 17. 3. Gal. 4. 9. d Eccle. 12. 13. e 2 Cor. 5. 9. f 1 Sam. 2. 30. Means to know God By his Divine Works and holy Word Job 22. 20. Joh. 6. 68. Of the Divine Works of God Plato Galen Homer Virgil. Ovid. The uses of knowing God by his Works Of Gods holy Word the Scriptures How the Scriptures were delivered Revelations Oracles Visions What Scripture is That the Scriptures are the Word of God Reasons to prove God to be the Author of the holy Scriptures 1 Efficient Instrumentall 2 The simplicity and sincerity of the writers 3 The quality and condition of the Penmen of holy Scriptures 4 The heavenly matter of holy Scripture 5 The Doctrine of the Scriptures above humane capacity 6 The concord of the several writers one with another 7 The prophesies fulfilled in their due time 8 The Majesty and authority of the Scriptures 9 The motives used in them to perswade not reason but commands 10 The end and scope of the Scriptures which is Gods glory 11 Their admirable power 12 Their antiquity 13 The hatred of the Devill and wicked men against them 14 The preservation of the Scriptures 15 Their power to humble a man and raise him up again 1 Cor. 14. 25. 16 The consenant testimony of all men at all times 17 The known miracles done by the Writers of the Scriptures 18 The testimony of the Spirit in the hearts of men That the authority of the Scriptures doth not depend on the Church What are the books of holy Scriptures In what language the Old Testament was writen That the Scriptures of the Old Testament were first writen with vowels and pricks The books of Moses The books of the Prophets The Historicall books The Doctrinal books The Poeticall books The Prosaicall books The Apocryphall books The errors of the Apocryphal Books Of the books of the New Testament The properties of the holy Scriptures As 1 holy 2 Highest in authority 3. Sufficient in themselves That the Scriptures are a perfect rule for doctrine life and Salvation Objections against the sufficiency of the holy Scriptures answered Tim. Qu. An. Of the perspicuity of the holy Scriptures The Papists objections against the perspicuity of the Scriptures answered Ans. Why God hatâ— left some places of Scripture obscure Of the Translation of holy Scriptures An objection grounded on various readings answered Why the Scriptures must be expounded by the Scriptures The use of holy Scriptures Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered That there is a God Of the Nature of God Of Gods Essence The name of God Of the Properties or Attributes of God A description of God God a Spirit The perfection of God The felicity of God Of the simplenesse or singlenesse in God Gods infinitenesse Gods immensity or greatnesse Gods eternity The life of God Of the knowledge and wisdom of God Fore-knowledge and Counsell of God The Counsell of God Gods absolute wisdome and knowledge 1