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
meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
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
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
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
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
of God is so clearly laid open in the preaching of the Gospell that it needs not to be more cleare If at any time we cannot know nor understand this will of God as touching our salvation in whom is the fault The fault is in our selves and the reason is because we are carnall and naturall and destitute of the Spirit of Christ for Paul saith The carnall and naturall man cannot perceive the things of God but if the Spirit of Christ doth come and open our understanding and correct our affections we can no longer doubt of his will and therefore the Apostle immediately after addeth and saith but we have the mind of Christ. Whether is this will of God made known to every one of Gods children particularly or no Yes it is for Paul having the Spirit of Christ saith that this will of God was manifested unto him when he saith Gal. 2. 20. Christ loved me and gave himselfe for me and to the Corinthians he saith but God hath revealed them that is the joyes of heaven to us by his Spirit 1 Cor. 2. 9. How doth this prove that we can have this knowledge Very well for if all the Elect are led by the same Spirit that Paul had it will also perswade them of this will of God as well as Paul But how prove you that they have the same Spirit That the same Spirit is given to all the elect I prove it out of the Prophet Esay who saith thus My word and my Spirit shall not depart from thy mouth nor from thy seed for ever Esa. 59. 21. which is such a blessing as no blessing can be desired in this world greater more excellent or more heavenly for when we are once armed with the knowledge of this will of God we shall passe through fire and water without any danger Esa. 43. 2. we shall overcome the world and death and triumph over our enemies as Paul did Rom. 8. 38 39. Whether are there more wills in God then one or no The will of God in some respects is but one and in some respects it is manifold How is it but one For the better determining of this point we must first consider how many significations there be of this word Will in God It signifieth the faculty or ability of willing in God and so it is God himself and the very essence of God and so his will is but one It signifieth the act it self of willing and if it be so taken it is all but one for God doth that in one and that eternall act will whatsoever he will It signifieth the free decree of his will concerning either the doing or the suffering of any thing to be done if we take it in this sense the will of God is still but one and that eternall and immutable May we call the decree of Gods will the will of God Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firm and last decree of the Testators will and mind concerning the disposing of his goods and the Scriptures doe make the will of God and the counsell or decree of his will to be all one as appeareth in these places following Esa. 46. 10. Acts 4. 27 28. Joh. 6. 40. How is the will of God manifold There be two respects chiefly for which the will of God is said to be manifold or more then one First for the divers kinds of things which God doth will and hereof it is that it is called sometime the will of God concerning us and sometime the will of God done by us The first is his favour and love towards us in Christ Jesus in which he willeth and decreeth that we shall be saved through his Son of this Christ speaketh Joh. 6. 40. The other which he will have done of us is that which is expressed in his Word and that is to beleeve in Christ and to walk in his laws Psal. 143. 10. of which David saith thus Teach me to doe thy will because thou art my God and Paul saith Rom. 2. 18. Thou knowest his will that is his law Which is the other respect for which God is said to have many wils The will of God is said to be manifold and divers for that those things which he doth seem to will them after divers sorts and not after one and the same manner first after one manner he doth will good things and after another manner he doth will evill things Shew how that is He willeth good things properly and absolutely by themselves and for themselves he willeth evill things for another end Rom. 12. 2. and that is for good too and the first is called the good will of God and acceptable to himself the latter is called the permissive will of God or a voluntary permission in God because he is not compelled or constrained against his will to will them Again sometime he willeth simply and absolutely sometimes he seemeth to will conditionally and some things he revealeth at one time some at another and some things he doth for which he giveth a reason and the reasons of some things are secret to himself only and for ever Why then belike you grant that in God there be many wils No I deny that for although in those aforesaid respects the will of God is said to be manifold for our understanding yet for all that indeed and in truth the will of God is but one onely and that most constant eternall and perpetuall as for example he willed some things in the old Testament he hath willed other things in the new Testament yet one and the same will in God decreed both Again his will was that some things in the old Testament should last for a time that is to the comming of Christ or as the Apostle saith to the time of reformation Heb. 9. 10. But he willeth that the things of the new Testament shall last to the end of the world and yet one will in God decreed both these from everlasting Again although God seemeth to us to will some things absolutely and simply some things conditionally yet in truth to speak properly all things whatsoever God willeth he willeth absolutely and simply and whereas he is said to will some things conditionally that is to be referred to the manifestation of his will for there is not in God any conditionall will but only that which openeth his will in this or that or on this or that condition for a condition in God is against the nature of his eternall kingdome and knowledge Obj. God commandeth many things to be done which are not done so that there is a will declared in his word and there is another in him forbidding or hindering that which he commandeth in his Law and therefore there are in God many wils The things which God commandeth are of two sorts some are absolutely commanded without any condition expressed or concealed as that Moses should
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
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
gather you from hence That the loathsomenesse of sin is hidden from our eyes untill it be committed and then it flasheth in the faces of our conscience and appeareth in its proper colours Was that well done that they sewed fig-tree leaves to hide their nakednesse In some respect forasmuch as they sought not remedy for the nakednesse inward it was not well but that they were ashamed to behold their own nakednesse of the body it was well for in this corrupt and sinfull estate there is left this honesty and shamefastnesse that neither we can abide to look on our own nakednesse and shamefull parts much lesse upon the shamefull parts of others although it be of those that are nearest joyned unto us What gather you from thence First that those that can delight in the beholding either of their own nakednesse or the nakednesse of any other have lost even the honesty that the sinfull nature of man naturally retaineth Secondly that such as for customes sake have covered their nakednesse with clothes doe notwithstanding with filthy words as it were lay themselves naked are yet more wretched and deeplier poysoned with the poyson of the unclean spirit and have drunk more deeply of his cup. Seeing our nakednesse commeth by sin and is a fruit thereof it may seem that little infants have no sinne because they are not ashamed So indeed doe the Pelagian hereticks reason but they consider not that the want of that feeling is for the want of the use of reason and because they doe not discerne between being naked and clothed What followeth That at the noyse of the Lord in a wind they fled from the presence of God and hid themselves where the trees were most thick What gather you from thence First that the guilt of an evill conscience striketh horrour into a man and therefore it is said that terrours terrifie him round about and cast him down following him at the heeles and leave him not till they have brought him before the terrible King Job 18. 11. 14. Thereof it is that the feast of a good conscience is so extolled as to be a continuall feast Prov. 15. 15. Secondly the fruit of the sinne comming from the feare which is to flye from God as from an enemy whereof it is that the Apostle affirmeth That having peace of conscience we have accesse and approach to God Rom. 5. 2. Their blindnesse which esteemed that the shadow or thicknesse of trees would hide them from the face of God whereas if we goe up into heaven he is there if into the deep he is there also Psal. 139. 7. 13. he being not so hidden in the trees but that a man might find him out What followeth That God asketh where he is which knew well where he was What learne you from hence First that we would never leave off running from God untill we come to the depth of hell if God did not seek us and follow us to fetch us as the good shepheard the lost sheep Esa. 65. 1. Luk. 15. 4. Secondly that the means of calling us home is by the word of his mouth What followeth That Adam being asked assigneth for causes things that were not the causes as namely the voyce of the Lord his feare and his nakednesse which were not the true causes considering that he had heard the voyce of God and was naked when he fled not dissembling that which his heart knew to be the true cause viz. his sin What learn you from thence That it is the property of a man unregenerate to hide and cloake sinne and therefore that the more we hide and cloak our sinnes when we are dealt with for them the more we approve our selves the children of the old man the cursed Adam Job 31. 33. What followeth The Lord asketh how it should come that he felt his nakednesse as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learn you out of Adams second answer unto God That the man unregenerate dealt with for his sinnes goeth from evill to worse for the sin that he did before and now cannot hide he excuseth and for excusing it accuseth the Lord as those doe which when they heare the doctrine of predestination and providence thereupon would make God partie in their sins What learn you further That howsoever Adam alledgeth it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth vvith him as vvith the principall because his gifts vvere greater then his vvifes What learn you from the answer of Eve to the Lords question why she did so The same vvhich before that the unregenerate man doth goe about to excuse the sinne he cannot deny for shee casteth her sinne upon the Serpent and said that which was true but kept back the confession of her Concupiscence without which the Serpent could not have hurt her How commeth it to passe that the old Serpent the Authour of all is not called to be examined Because that the Lord would shew no mercy to him wherefore he only pronounceth Judgement against him What learn you from thence That it is a mercy of God when we have sinned to be called to accompt and to be examined either by the Father of the houshold or by the Magistrate or by the Governour of the Church and a token of Gods fearfull Judgment when we are suffered to rest in our sins without being drawn to question for them What observe you in the sentence against the Serpent That the first part contained in the 14. ver is against the Instrument of the Devil and that the other part contained in the 15 ver is against the Devil What learn you of this proceeding to sentence That after the cause well known Judgement should not be slacked Why doth God use a speech to the Serpent that understandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him in which respect he commandeth that the Oxe that killeth a man should be slain and that the flesh thereof should not be eaten Exod. 21. 28. like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child but breaketh it in peeces What manner of curse is this when there is nothing laid upon the Serpent but that he was appointed to at the beginning before he became the Devils Instrument to tempt Eve It is true that he crept upon his belly before and eat dust before as appeareth in the Prophet Esay 65. 25. but his meaning is that he shall creep with more pain and lurk in his hole for fear and eat the dust with lesse delight and more necessity
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
It is also called habituall concupiscence which is nothing else but an evill inclination and pronenesse to the transgression of Gods Law which by corrupt Nature is bred with us How is it called in the Scriptures The old man Ephes. 4. 22 Coloss. 3. 9. Sin inhabiting and dwelling in us the Law of sin the Law of the members warring against the Law of the mind the flesh the encompassing sin c. Rom. 7. 23. Gal. 5. 17 24. Heb. 12. 1. Is this to be reputed sinne Yes and a great sin as may appeare by these reasons First because it defileth and corrupteth the whole man soule and body with all their faculties powers and parts as the minde will memory heart affections appetite with all the members of the body which it maketh to be the instruments of evill Secondly it polluteth all our words and works and maketh them all repugnant to the Law of God Thirdly it is the root and fountaine of all our actuall sins from which they grow and spring Fourthly because it continually warreth against the spirit and choaketh and quencheth the good motions of it Gal. 5. 17. 1 Pet. 2. 11. Fifthly because it maketh a man the slave of sinne and Satan Rom. 7. 14 23. Sixthly because it joyneth with the Devill and the World and betrayeth us to their tentations Eph. 2. 2 3. Seventhly because it is an uncurable evill seeing it so hangeth upon us that we cannot shake it off Heb. 12. 2. Eighthly because it is but the more irritated by the Law of God which should suppresse it Rom. 7. 8. Lastly because it maketh us children of wrath and liable to everlasting condemnation although dying in childhood we should never commit any actuall transgression For death and damnation raigned even over them which had not sinned after the similitude of Adam that is by actuall transgression Rom. 5. 14. But doth this Commandement extend to the prohibition of Originall sin in the whole body and all the parts of it No for it forbiddeth sins committed against our Neighbours only like all other Commandements of the second Table as appeareth by the words themselves and the Apostles epitomizing of this whole Table in those words Thou shalt love thy neighbour as thy selfe Rom. 13. 9. And therefore all originall injustice wicked inclinations thoughts and affections are here only forbidden as they respect our neighbours and are opposite to charity but as they respect God and are repugnant to the love of him they are forbidden in the first Table What are actuall Concupiscences They are evill motions which are repugnant to charity What are the kinds of them They are either such as are vaine and unprofitable or such as are hurtfull and pernicious How are they unprofitable So farre forth as they fasten mens minds to earthly things and thereby withdraw them from heavenly In what respects are they hurtfull First because they are instruments of sin as they are fit objects to every sin in its kinde For if any objects are offered to the minde or senses which self-love causeth them to thinke to be profitable pleasant and desireable concupiscence presently apprehendeth and catcheth at them to satisfie worldly lusts Secondly They choake the seed of the Word in the hearts of carnall men Mar. 4. 19. Thirdly They make men insatiable knowing no end or measure in pursuing worldly things Fourthly They cast men headlong in whom they raigne into sin Eph. 2. 3. and give them up to vile lusts and a reprobate mind Rom. 1. 24. Psal. 81. 12. Fifthly They fight against the soule and if they overcome bring it to destruction 1 Pet. 2. 11. How many wayes are these motions evill Two wayes either in respect of the phantasie and cogitations of the minde or in respect of the affections and imaginations of the heart When are the thoughts evill Then and so far forth as they sollicite and encline us unto evill Why doe men thinke that thoughts are free and not to be charged upon men or called to account Foolish men thinke and say so but the Scriptures say otherwise and affirme them to be sins Prov. 24. 9. as being repugnant to charity 1 Cor. 13. 5. and therefore forbid them Deut. 15. 9. injoyne us to confesse them and to crave pardon for them Isa. 55. 7. Acts 8. 22. and though we sleight them yet God taketh notice of them Psal. 94. 11. 1 Chron. 28. 9. Ezek. 11. 5. Psal. 139. 2. yea he hateth evill thoughts as abominable Prov. 15. 26. Zach. 8. 17. and severely punisheth them as we see in the example of the old world Gen. 6. 5. and 8. 21. How are these evill thoughts injected Either by Satan or else arise from originall concupiscence and both of them either waking or sleeping How are they injected by Satan Either immediately by himselfe 1 Chron. 21. 1. John 13. 2. Luke 9. 46 47. or mediately by his instruments as of old by the serpent And that he may the more easily insinuate into his minde whom he tempteth he often suborneth those that are nearest and dearest unto us to be his instruments as we see in the example of Jobs wife and Peter Iob 2. 9. Math. 16. 23. But are these tentations to be reputed our sins Not if we repell and extinguish them as fire in water for Christ himselfe was tempted yet without sin Heb. 4. 15. But if we admit them and doe not presently reject them they infect our minds and hearts with their poison and become our sins How else doe evill thoughts arise in us From our naturall corruption and habituall concupiscence Luke 24. 38. Gen. 6. 5. Math. 15. 19. 2 Cor. 3. 5. And these thoughts arise in us either waking or sleeping How are these motions evill in respect of the affections of the heart These though they have not the consent of the will to act them yet are they sinfull in respect of the sins which arise from them of which also they are the first degrees as we see in the first boyling of anger in the heart and of lust and uncleane motions which proceed from the defect of that charity and purity which God requireth in us and afterwards produce the acts of murther and fornication when the will consenteth unto them Mat. 5. 22 28. Are there no degrees of these evill affections and perturbations of the heart Yes for they are to be considered either in their first beginnings as they are the first motions of concupiscence by which the minde is first withdrawne from its rectitude and then the heart suddenly affected Or else when by the pleasure and delight in those first motions they are tickled and inticed to retaine them still that they may enjoy a greater and more full measure of delight What followeth this pleasure thus retained and continued in the mind and heart Consent to the acting of the sin which in Gods sight is all one with the sin it selfe seeing he reputeth the will for the deed
cases be performed There must be 1. A serious search and enquiry after all sins Lam. 3 40. as Traitors against God but especially speciall sins Ier. 8. 6. Psal. 18. 23. as the Arch-rebels 2. Humble confession of Sins 1. Of necessity unto God with shame of face and true sorrow of heart Prov. 28. 13. Ier. 31. 18 19. 2. Vnto men conditionally Luk 17. 9. viz. if either 1. The Church for satisfaction of the publike offence do enjoyne open acknowledgment 2 Cor. 2. 6. Or 2. Some personall wrong dedemand private reconciliation Luk. 17. 4. Or 3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother Iames 5. 16. 3. Fervent and faithfull prayer Psal. 51. 1 2 c. to God in Christ both for pardon of what is past verse 7. and for supply of renewing grace for the time to come verse 10. 4. Promise of amendment and satisfaction to such as we have endammaged Seeing many doe falsly pretend that they repent how may we know that our repentance is true A true triall of ununfained repentance may be taken 1. From the generality of it viz. if it extend to the abhorring and shunning of all sins Psal. 119. 128 139 24. and to the love and practice of all duties without reservation Psal. 119. 6. 2. From the thorow performance of each part viz. 1. Hatred of sin in spirituall warfare against it and that even unto blood if need be Heb. 12. 4. 2. Of the love of righteousnesse in bringing forth fruit worthy amendment of life Matth. 3. 8. to wit good works What is the spirituall warfare The daily exercise of our spirituall strength and armour against our adversary with assured confidence of victory for the state of the faithfull in this life is such that they are sure in Christ and yet fight against sin there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the Devill and enticements of the world How shall we overcome these enemies By a lively faith in Christ Iesus What is then our principall strength The powerfull assistance of God in Christ Ephes. 5. 10. who hath loved us whereby we become more then conquerous Rom. 8. 37. What is our spirituall Armour The compleat furniture of saving and sanctifying graces called therefore the Armor of righteousnesse 2 Cor. 6. 7. and the Panoplie or the whole armor of God Eph. 5. 11 14 c. viz. 1. The girdle of verity and sincerity 2. The breastplate of righteousnesse that is holinesse of life and good conscience 3. The shooes of the preparation or resolution to goe through with the profession of the Gospell of peace 4. The shield of Faith 5. The helmet of the hope of salvation 6. The sword of the Spirit which is the sound knowledge and wise application of the Word of God 7. Finally continuall and instant prayer in the spirit Who are the Adversaries in the spirituall conflict They are either our friends proving us or our enemies seducing and endangering us Who is that friend of ours for our probation who entreth into conflict with us God himselfe who though he tempt no man unto evill no more then he can himselfe be tempted Iam. 1. 13. yet as a Master of defence enureth us to conflict by contending with us even in his owne person viz. sometimes by probatory commandements Gen. 22. 1. or sensible apparitions Gen. 32. 24. but more ordinarily by striking our hearts with his terrors Job 6. 4. withdrawing the comfort of his gracious presence Psal. 77. 7. leaving us for a time to our selves 2 Chron. 32. 31. that by our fals we may acknowledge our weaknesse Finally exercising us under the crosse and yoke of outward afflictions Heb. 12. 5 6. Rev. 3. 19. How must we contend with God No otherwise then Iacob Hos. 12. 3 4. and other holy men have done that is by obedience humility patience and fervent prayer unto God who only inableth us to previle with himselfe giving us the blessing and name of Israel Gen. 32. 28. What are those enemies of ours that seeke to seduce and indanger us Whatsoever marcheth under the banner of Satan the god and prince of the darknesse of this world 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants namely the world 1 Iohn 2. 15. and the flesh Gal. 5. 24. So that the faithfull in this life have battell both without by the temptations of Satan and the world and within by the battell of the flesh against the spirit How doe these enemies fight against our soules By imploying all force and fraud to draw us by sin from the obedience and favour of God unto damnation 1 Iohn 2. 15. What must we doe being thus assaulted We must stand fast being strong in the Lord and in the power of his might and taking unto us the whole armour of God Eph. 6. 13 14. that we may be able to resist in the evill daye and to lead captivity captive How shall we overcome By a lively faith in Iesus Christ. To come then to these enemies in particular What call you Satan The adversary or enemy of God and his people How may we be able to stand against his assaults First we must labour to informe our selves that we may not be ignorant of his enterprises or stratagems 2 Cor. 2. 11. Secondly we must boldly resist Iam. 4. 7. 1. Pet. 5. 9. that is give no place or ground unto him Ephes. 4. 27. or admit no conference with him but rather neglect and despise his suggestions Thirdly we must take the shield of faith in Christ and his assistance setting him on our right hand who is mighty to save Psal. 16. 8. Isa. 63 1. whereby we may quech all the fiery darts of the wicked one Eph. 6. 16. Forthly we must brandish against him the sword of the Spirit that is the word of God Eph. 6. 17. after the example of our Saviour Mat. 4 4. c. keeping our selves to that only which God revealeth to us and requireth of us What is the first assault of Satan against us By subtilty he allureth us to sin and therefore he is called a Tempter and a Serpent How shall we overcome him in these temptations First by faith in Iesus Christ who overcame all Satans temptations in his owne person that so we might overcome him Secondly by resisting the inward motions and outward occasions of sin How shall we doe that By beleeving that we are baptized into the death and Resurrection of Christ. What is the second assault of Satan against us He layeth fearfully to our charge our sins committed and therefore he is called the Devill and accuser How shall we overcome him in these accusations First by faith in Iesus Christ who hath
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
pray for us 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers That thereby we may testifie increase and strengthen our faith in God considering what he is to us to whom we are about to pray Heb. 11. 6. What are we taught to consider from this that we are taught to call God Father That God in Christ is become our Father and giveth us both the priviledge John 1. 12. and spirit of sons Gal. 4. 6. so to call him What ariseth from hence First confidence in his fatherly love and compassion towards us as his children Psalme 103. 13. with assurance of obtaining our suites and desires 1 Iohn 5. 14 15. For as young children desire to come unto their Fathers bosome or to sit upon the knee or in the Mothers lap so we by prayers doe creep into the Lords bosome and as it were doe stand between the Lords legges Deut. 33. 3. comming with boldnesse unto him as unto our mercifull Father whose bowels are larger in pittifull affection then any parents yea then the Mothers towards the tendrest childe if we come with faith and affiance that he will grant what we require For if parents will give good things to their children when they aske them much more will the Lord give his spirit to them that aske it of him without doubting Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort Iames 1. 5. which overthroweth the long and idle prayers of the Papists who have not assurance of Gods love towards them in the thing they demand Secondly necessity of duty on our parts that we both reverence Mal. 1. 6. and imitate him Mat. 5. 45. as our Father Eph. 5. 1. 1 Pet. 1. 17. Thirdly that to come in any other name then our Saviour Christs is abominable which was figured in Moses Exod. 24. 2. 20. 19. and Aaron Levit. 16. 17. But is notably set forth of the Apostle 1 Tim. 2. 5. therefore it is abominable to come by Saints as in Popery they doe What is to be considered by this that we are directed to call him our Father The nature of faith which is to apply it home to himselfe John 20. 28 Gal. 2. 20. Matth. 27. 46. Also that our Saviour Christ is the naturall Son and we his Sons by grace and adoption May not a man say in his prayer My Father Yes verily and that with warrant of our Saviour Christs example Matth 27. 46. Why then are we taught here to say Our Father As the word Father directeth us to meditate upon the relation between God and our selves so the word Our directeth us to meditate upon the relation between our selves and so many as are or may be the children of the same father with us What doth this put us in mind of That we must at all times maintain or renew love and peace one with another but especially when we make our prayers we must come in love as one brother loveth another and therefore reconcile our selves if there be any breach 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25 c. Secondly that we are bound to pray and to be suitors to our God and Father one for another as well as for our selves James 5 16. That every one praying for all and all for every one we may jointly encrease and enjoy the benefit of the common stock of prayers laid up in the hands of God Whereto doe the words following direct us when we say Which art in heaven To the meditation of the glory powerfull providence wisdome and holinesse of God in which regard he is said to dwell in the high and holy place Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth or included in heaven or any place who filleth all places Jer. 23. 24. yea whom the heaven of heavens is not able to containe 1 Kings 8. 27. But first because his wisdome power and glory appeareth most evidently in the rule of the heavens as of the most excellent bodily creatures by which inferiour natures are ruled Psal. 19. 1 c. 8. 3. 103. 9. Secondly for that in heaven he doth make himselfe and his goodnesse knowne to the Angels and blessed Spirits of men immediately and without the helps and aids which we have Thirdly because he communicateth himselfe and his goodnesse more powerfully to them then to us and so God is said to be present in the Temple and in the Elect. Fourthly because there and not on earth we should now seek him Psalm 123. 1. Col. 3. 1 2. where also we hope another day to dwell with him in the same happy fellowship which now the holy Angels and blessed soules doe enjoy which teacheth us not to have any fleshly conceit but to have our cogitations above any worldly matter Fiftly to teach us that as we come boldly to him as to a Father so also we are to come with humility and reverence of his Majesty who is so high above us we wretched men being as wormes crauling upon the earth and he sitting in great Majesty in the highest heaven Eccles. 4. 16. 5. 1. Sixtly to teach us to pray not onely reverently but also fervently before him so directing and lifting up our hearts to Almighty God that our prayers may ascend into heaven 2 Chro. 32. 20. Seventhly to encrease our confidence in him who is both ready and able to doe all things for us that acknowledging him to ride on the heavens for our help able as in heaven to doe for us whatsoever as a father he will Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him Psalm 2. 8. Luke 11. 13. Thus much of the preface Now are we to come to the prayer it selfe What is generall unto it That our affections with zeale and earnestnesse ought to wait and attend on prayer which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should have to the things we come for which giveth a check to our cold prayers where the understanding is withoâ—â— the affection and as it were the sacrifice without the heavenly fire â—o lift it up and make it mount into heaven both in publike and private prayers So much of attention generall to the Prayer What are the parts therâ—of A forme of Petition and of Thanksgiving What is taught hereby First that whensoever we come unto God in Petition we are 〈…〉 give him thanks Phil. 4. 6. Luke 17. 17 18. things not to be 〈…〉 meanes to make way for further graces and benefits to be obtainâ—â— Secondly that it is a fault of us when we are distressed in 〈…〉 to come unto God in Petition but not to return Thanksgiving
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
least crum of bread or drop of water much lesse the kingdome of heaven and salvation at the hands of God Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevaile without Gods blessing What learne you further That seeing God giveth to whom he will and what he will we learne to be content with whatsoever we have received Moreover to be thankfull for it seeing all things in regard of God are sanctified by the Word and in regard of our selves by prayer and thanksgiving 1 Tim 4. 5. And last of all not to envie at other mens plenty being it is Gods doing Matth. 20. 15. What reason is there that they should pray for these things of God which have them already in their Garners Cellars c. in abundance Very great Because 1. our right unto the creatures being forfeited in Adam we having now nothing to plead but onely Gods Deed of gift made unto us in Christ the second Adam and heire of all things in whom and with whom all things are conveyed to us Psalm 8. 7 8 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possesse them yet are we not right owners of them but by faith which is declared by prayer for them 2. The things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them according to the proverb that many things come between the cup and the lip 1 Sam. 30. 16 17. Dan. 5. 5. 2 Kings 7. 17. 3 Although we have the use of them yet will they not profit us neither in feeding nor cloathing us unlesse we have the blessing of God upon them yea without the which they may be hurtfull and poisonable unto us Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13 14 15. Psal. 78. 30 31. By all which reasons it may appeare that the rich are as well to use this petition as the poorest praying therein not so much for the outward things as Gods blessing upon them Why doe we say Give us Hereby we professe our selves Petitioners for all men especially the houshold of faith that for the most part every one may have sufficient and where want is others may be enabled to supply it out of their abundance 2 Cor. 8. 14. Why doe we say This day or For the day That we are to pray for bread for a day and not for a month or yeare c. it is to teach us to restraine our care that it reach not too farre but to rest in Gods providence and present blessing and therefore not to be covetous Exod. 16. 19 20 21. Pro. 30. 8. So that hereby we professe the moderation of our care and desire of earthly things Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God Is it not lawfull to provide for children and family Yes verily not onely lawfull but also needfull Gen. 41 34 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onely forbidden to passe measure as to have a carking and troubling care seeing the vexation of the day is enough for it selfe Matth. 6. 34. but commit our wayes unto the Lord and to roll our matters upon him who will bring them to passe Psalme 37. 5. Prov. 16. 3. Why is the Bread called ours seeing that God must give it us To teach us that we must come unto it by our owne labour Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect hee that will not labour should not eate 2 Thes. 3. 8 9 10. For it is called our bread which commeth to us by the blessing of God on our lawfull labours 2 Thes. 3. 12. so that neither God nor man can justly implead us for it What is the reason of the word daily By daily bread or bread instantly necessary or such as is to be added to our substance wee understand such provision and such a proportion thereof as may best agree with our nature charge and calling Pro. 30. 8. For this word in the Evangelists Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me or agreeable to my condition Which is an especiall lesson for all estates and callings to keep them within their bounds not onely of necessity but of Christian and sober delight and not to aske them for the fulfilling of our fleshly desires Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught that every day wee must require these blessings at Gods hands What doe we then begge of God in this Petition 1. That it would please God to preserve this mortall life of ours so long as he seeth good in his wisedome that it maketh for his glory and our good 2. That he would bestow upon us all good things needfull for the preservation of this life 3. That he would give us care and conscience to get those needful things by lawfull meanes which condemneth First those that use wicked and unlawfull meanes towards men Secondly those that goe to the devill 4. That he would give us grace to use painfulnesse and faithfulnesse in our calling that labouring with our hands the thing that is good we may eate our owne bread Ephes. 4. 28. 2 Thes. 3. 12. 5. That we may adde unto our labour prayer that it would please God to blesse our labours in getting those things and thanks-giving for them being gotten as whereby on our part all Gods blessings are assured and sanctified unto us 1 Tim. 4. 4 5. 6. That we may put our confidence not in the meanes but in Gods providence and contain our selves within the care for the meanes leaving events unto Gods onely disposition Phil. 4. 6. Psal. 37. 5. 7. That it would please God to give us faith and grace aswell in want as in abundance to depend on his providence for outward things Phil. 4. 12. 8. That we may be contented with and thankfull for that portion of temporall blessings which it shall please the Lord to measure out unto us as his gift Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more So much of the Petition for things belonging to this life What doe we desire in those two which belong unto the life to come Perfect salvation standing in the deliverance from the evils past contained in the former and those to come comprised in the latter By the former we pray for justification and by the latter for sanctification To begin then with the former What are the words of the fifth Petition And forgiue us our debts as euen we forgiue them that are debters unto us Mat. 6. 12. Luk. 11 4. Where we are to observe 1. The Petition for the forgivenesse of our sins 2. The reason added for
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
here understand by kingdome Gods absolute soveraignty and right over all things 1 Chron. 29. 11. which answereth to the second Petition and therfore this reason of Gods right and authority over all ought to move us to pray unto him and to him alone as to one that hath onely right to any thing wee have need of What is meant by power The omnipotency of God whereby he is able to doe all things Luke 1. 37. That beside his right noted in the former word he is also able to bring to passe whatsoever he will both which concurre in God though not alwaies in earthly Princes which seemeth to answer unto the third Petition and ought to give us encouragement to pray unto him who is able to effect any thing we pray for according to his will and to strengthen us to any thing which in duty we ought to doe although there be no strength in us What is meant by glory That due which rising from the two former of kingdome and power doth rightly belong unto God as following upon the concurrence of the other two For if whatsoever we desire be granted unto us in that he reigneth powerfully it is reason that from the establishing of his kingdome and power all glory and praise should returne unto him againe Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them Psalme 65. 1 2. otherwise we have no comfort of our prayers And it answereth to the first Petition and ought to move us to pray unto him and to assure us that our prayers are granted seeing by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the servants of God have grounded their confidence on of being heard that the name of God therein should be glorified What meane you by the word thine Hereby these Titles of Kingdome Power and Glory are appropriated unto God to whom they do belong and all creatures excluded from fellowship with him in these Attributes For howsoever Kingdome Power and Glory are communicated unto some creatures namely Kings and Princes Dan. 2. 37. as Gods Instruments and Vice-gerents Psalme 82. 6. yet God alone claimeth them originally of himselfe and absolutely without dependance or controll others have them not of themselves but as borrowed and hold them of him as Tenants at will Rom. 8. 15. Prov. 8. 25. Job 33. 13. What is meant by the words for ever or for ages By ages he meaneth eternity Dan. 2. 4. and thereby putteth another difference between the kingdome power and glory of God which is eternall without any beginning or end 1 Tim. 1. 17. and that in Princes whose kingdomes powers and glory fade How is that a close of confirmation to our requests Because we doe not onely in generall ascribe Kingdome Power and Glory unto God as his due but also with respect to our prayers and suits beleeving and professing that he as King of heaven and earth hath authority to dispose of all his treasures Rev. 3. 7. as omnipotent is able to doe exceeding abundantly above all that wee aske or thinke Eph. 3. 20. Finally as the God of glory is interessed in the welfare of his servants for the maintaining of the honour of his Name Psal. 35. 27. and truth of his promise Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions Because First he is our King and so tyed to help us who are his Subjects Secondly he hath power and thereforefore is able to helpe us Thirdly the granting of our Petitions will be to his glory and praise whereupon we firmely beleeve that God the mighty and everlasting King 1 Tim. 1. 17. can and for his owne glory will grant the things we have thus demanded Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22. What is understood by this last word Amen Not onely So be it as commonly men say but also so it is or shall be as we have prayed Rev 22. 20 21. For it is a note of confidence and declaration of Faith without which our prayers are rejected whereby we assure our selves that God will grant those things which wee have prayed to him for Why are we taught to conclude with this word There being two things required in prayer a fervent desire James 5. 17. and faith James 1. 6. which is a perswasion that these things which we truely desire God will grant them for Christs sake This is a testimony both of our earnest affection of having all those things performed which in this Prayer are comprehended and the assurance of our faith to receive our desires at least so farre forth as God seeth good for us And so hereby we doe not onely testifie our earnest desire that so it may bee but also expresse our full assurance that so it shall be as we have prayed according to the will of God and being already let in Matth. 7. 8. by the key of faithfull prayer into the rich treasure of his mercies wee also set our seale Iohn 3. 11. in the word of faith Amen Is it lawfull to use no other forme of words then that which is set downe in the Lords Prayer We may use another forme of words but we must pray for the same things and with like affection as is prescribed in that Prayer This forme being so absolute what need we use any other words in praying Because as to refuse this forme savoureth of a proud contempt of Christs ordinance so to confine our selves to these words alone argueth extreame idlenesse in this duty wherein variety of words is required for the powring out of our soules before the Lord Hos. 14. 3. and oftentimes according to the occasions some one petition is more then the rest to be insisted on and importuned Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us as an excellent coppy or lesson to be both repeated and imitated or at least aymed at by us his Schollers for which cause both he himselfe Iohn 17. 10. and his Apostles Acts 4. 24. are recorded to have prayed in other words which yet may be referred to this Finally the liberty which the Lord affourdeth us is not to be abridged or despised who admitteth all languages words and formes agreeable to this patterne whether read rehearsed by heart or presently conceived 2 Chron. 29. 30. Psalme 90 92. in the titles Numb 10. 35 36. so be it we pray both with spirit and affection and understanding also 1 Cor. 14. 15. May there not then besides this Prayer of the Lord be now under the Gospell a set forme of Prayer in the Church Yes verily so that it be left at the liberty of the Church not of private men without consent of the Church to alter it Wherefore is it necessary that there be a set forme of Prayer To help the weaker and ruder sort
both to God and man Whereof must we give Almes Of that good thing that is wholsome and profitable to the receiver which is justly our owne not another mans unlesse in case of extremity before mentioned for otherwise of goods evill gotten or wrongfully detained not almes but restitution must be made How much must we give Wee must sow liberally that wee may reape also liberally notwithstanding in the quantity and proportion of almes respect must be had 1. To the ability of the giver who is not bound so to give as utterly to impoverish himselfe and to make himself of a giver a receiver saving that in a common and extream necessity of the Church every one must be content to abate out of his revenue that the rest may not perish and some whose hearts God shall move may voluntarily and commendably sell all and put it into the common stocke yea it is unlawfull so to give unto some one good use as to disable our selves for the service of the Common-wealth Church or Saints in generall or for the reliefe of our family or kindred in speciall Secondly to the condition of the receiver that his necessity may be supplyed not as to make him of a receiver a giver for this is to give a patrimony not an almes and belongeth rather to Iustice binding men to provide for those of their owne houshold then to mercy To whom must we give To such as are in want with this difference First in present extremity we must preserve life in whomsoever without enquiring who and what a one the partie be Secondly in cases admitting deliberation we must confine our almes to such as God hath made poore as Orphans Aged Blinde Lame the trembling hand c. wherein such gifts are most commendable as extend unto perpetuity as the erecting or endowing of Churches Schooles of good learning Hospitalls c. But as for such as turne begging into an art or occupation they are by order to bee compelled to worke for their maintenance which is the best and greatest almes What order must we observe in giving We must begin with such as are nearest to us in regard of domesticall civill or Christian neighbour-hood according as the lawes of Nature Nations and religion direct us unlesse other circumstances as the extremity of want or the indignity of the person to bee relieved doe dispence and so proceed to such as are further off according as our ability can extend What are the times and places fittest for those duties For publick almes the fittest time is when we meet together for the solemne worship of God likewise the fittest place where provision is made for publick Collections For private when and wheresoever the necessity of our poore brother offerth it selfe With what affection must we doe Almes-deeds 1. With pity and compassion on our needy brother Psal. 112. 4. 2. With humility and secrecy not seeking praise from men but approving our selves to God Matth. 6. 1 c. 3. With cheerfulnesse Rom. 12. 8. because God loveth a cheerfull giver 4. With simplicity not respecting our selves but the glory of God and the good of our fellow members Rom. 12. 8. 2 Cor. 8. 4 5. How many wayes may almes-deeds be performed Not only by giving but also First by lending to such as are not able to lend to us againe some being no lesse relieved by lending then others by gift provided we take nothing for the loane yea in some cases either remit part of the loane or commit it into the hands of our poore brother without assurance to receive from him the principall againe Secondly by selling when we doe not only bring forth the commodity as of corne c. which others keep in but also in a mercifull commiseration of our poore brother abate something of the extreame price Thirdly by forbearing whatsoever is our right in case of great necessity What fruit may we expect of this duty Not to merit thereby at the hands of God But yet 1. To make God our debtor Prov. 19. 17. according to his gracious promises who also in Christ will acknowledge and requite it at the last day Mat. 10. 42. 25. 35. 2 Tim. 1. 18. 2. To seale the truth of our Religion 1 Sam. 1. 27. 3. To assure us of salvation Heb. 6. 9 10. 1 John 3. 14. 1 Tim. 6. 19. 4. To make amends to man for former covetousnesse and cruelty Dan. 4. 24. Luke 19. 8. 5. To sanctifie our store Luke 11. 41. and bring a blessing on our labours Deut. 15. 10. yea and upon our posterity after us Psal. 112. 2. 37. 16. 2 Tim. 1. 16. We have spoken at large of the participation of the grace of Christ and the benefits of the Gospell Now we are come unto the meanes whereby God doth effect these things Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankinde By vocation or calling Rom. 8. 30. Heb. 3. 1. when God by the meanes of his Word and Spirit acquainting men with his gracious purpose of salvation by Christ inviteth them to come unto him Hos. 2. 14. and revealing unto them his Covenant of grace Mat. 11. 27. 16. 17. Iohn 14. 21. Psalme 25. 14. bringeth them out of darknesse to light Acts 26. 18. Is this Calling of one sort only No there is an externall gathering common to all together with some light of the Spirit and certaine fruits of the same attained unto by some that are not heires of the promise for many are called with this outward and ineffectuall calling who are not chosen Isa. 48. 12. Mat. 22. 14. And there is an internall and effectuall calling peculiar to those few that are elect whereby unfaigned faith and true repentance is wrought in the heart of Gods chosen and God become in Christ their Father doth not only outwardly by his Word invite but inwardly also and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation Gen. 9. 27. Psal. 25. 14. 60. 6. 5. 4. Ioel. 2. 32. Acts 2. 39. How doe both these kinds of Callings differ Howsoever we are to judge charitably of all outwardly called 1 Cor. 1. 2. because who among them is also inwardly called is only knowne to God 2 Tim. 2. 19. yet doth this outward calling differ from the inward 1. In that it is wrought only by outward meanes and common illumination Heb. 4. 2. without the spirit of regeneration Jude vers 19. or any portion of saving faith Luke 8. 13. 2. In that they are admitted only to an outward and temporary league of formall profession Acts 8. 13. Rom. 9 4 5. not to that intire fellowship with Christ required unto salvation 1 Iohn 2. 19. 1 Cor. 1. 8 9. What are the
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
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned by the Papists are superfluous because some of them have no warrant at all out of the Word of God and God hath not promised a blessing upon the using of them others of them though they bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull washing of the blood and spirit of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth our entrance into the Covenant of Grace and our ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself being baptized by John Mat. 3. 13. and giving commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Why call you it the first Sacrament Because Christ gave order to his Apostles that after they have taught and men beleeve they should baptize them that so they might bee enrolled amongst those of the houshold of God and entered into the number of the Citizens Burgesses of the heavenly Jerusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee considered the proportion and union which is between those two parts which is as it were the very form and inward excellency of a Sacrament What are the outward signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale of the Covenant And it is monstrous presumption for Women or any other private persons who are not called to meddle with such high Mysteries nor can there bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall water unto the party to be baptized diving or dipping him into it or sprinkling him with it In the name of the Father the Son and of the holy Ghost Is the action of diving or dipping materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised with us in these cold Countries Some there are that stand strictly for the particular action of diving or dipping the baptized under water as the onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse a stretching the liberty of the Church further then either the Church would or the symbolicalnesse of the outward sign with the thing signified can safely admit it typifying our spirituall buriall and resurrection Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptized very warrantable especially in young children to whom further wetting may bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely washing and applying water to the body as a cleanser of the filth thereof Secondly then as in the other Sacrament a spoonfull of wine is as significant as a whole gallon so here a handfull of water is as significant as a whole river Thirdly the action of sprinkling beares fit resemblance with the inward grace as well as dipping and hath authority in the Scriptures read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ and the blood of sprinkling speaks better things then the blood of Abel Fourthly it is not unlikely that the Apostles baptized as well by sprinkling or powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body
for the cleansing of it Thus much of the Sacramentall element and Sacramentall actions which are the outward part of baptism What now is the inward part Those spirituall things which are signified and represented and exhibited in and by the outward element and actions as the water signifies the blood of Christ the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood the Ministers applying the water to the body of the baptized to cleanse it signifieth Gods applying the blood of his Son to cleanse the soule for justification and remission of sins and not onely to signifie but to seale up unto the beleever that the inward part is effected as well as the outward How come these visible things to signifie such invisible mysteries First there is a naturall fitnesse and aptnesse in the outward things to expresse the inward as for water to bee a resemblance of the blood of Christ thus they agree First water is a necessary element the naturall life of man cannot be without it and the blood of Christ is as necessary to his spiritual life Secondly water is a comfortable element as the Hart panteth after the water brooks Psal. 42. 1. The thirst of the body cannot bee quenched but by water hence the heighth of misery is described by a barren and dry ground where no water is Psal. 63. 1. so the thirst of the soule cannot bee quenched but by the blood of Christ Joh. 4. 13. Thirdly water is a free element as it is necessary usefull and comfortable so it is cheap and easie to come by without cost so is the blood of Christ Esa. 55. 1. Hoe hee that thirsteth come and drink freely Fourthly water is a common element none are barred from it any may go to the river and drink and the blood of Christ is offered as generally to all rich and poore high and low bond and free every one may lay claim unto him come have interest in him Joh. 1. 12. Who ever receiveth him who ever beleeveth the proposall is without restraint none can say I am shut out or excepted Fifthly water is a copious and plentifull element there is no lesse in the river for thy drinking of it there is enough for all men so is the blood of Christ all-sufficient it can never bee drawn dry of his fulnesse wee may all receive and yet hee bee never the more empty hence the Scripture speaks of plenteous redemption Sixthly lastly and especially water is a cleansing and a purifying element and it resembles the blood of Christ fitly in that for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin And here we may also observe the symbolicalnesse betwen the Sacramentall action of washing and the inward grace signified First nothing is washed but that which is unclean even so the Sacramentall washing implies our naturall pollution whosoever submits to this Sacrament of Baptism doth by so doing acknowledge himself to bee defiled whoever brings a childe to bee baptized doth by so doing make confession of originall corruption and sinfulnesse as Johns hearers were baptized of him in Jordan confessing their sins Mat. 3. 6. Secondly as the applying of the water to the body washeth and cleanseth so it is with the blood of Christ it cleanseth not the soule but by being applyed to it in the merit and efficacy of it by the sanctifying Spirit of which the outward ministeriall washing is a sign and seale 1 Cor. 6. 11. What is there besides the naturall fitnesse of the outward things to expresse the inward 2. There is also considerable Gods divine institution ordaining and appointing these things to typifie to the soule Christ crucified in his cleansing quality for otherwise though there were never such aptnesse in the creature yet it hath nothing to do to meddle with a Sacrament unlesse the Lord do specially appropriate it to serve for such a purpose and then with Gods institution there goeth a blessing and a speciall vertue and power attends on a divine Ordinance that which makes the outward signs significant is Gods Word and appointment But is Christ and the cleansing power of his bloud only barely signified in the Sacrament of Baptisme Nay more the inward things are really exhibited to the beleever as well as the outward there is that sacramentall union between them that the one is conveyed and sealed up by the other hence are those phrases of being born again of water and of the holy Ghost Joh. 3. 5. of cleansing by the washing of water Eph. 5. 26. so arise and be baptized and wash away thy sins Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptisme c. the Sacraments being rightly received doe effect that which they doe represent Are all they then that are partakers of the outward washing of baptisme partakers also of the inward washing of the Spirit Doth this Sacrament seal up their spirituall ingraffing into Christ to all who externally receive it Surely no though God hath ordained these outward means for the conveyance of the inward grace to our souls yet there is no necessity that we should tie the working of Gods Spirit to the Sacraments more then to the Word the promises of salvation Christ and all his benefits are preached and offered to all in the ministery of the Word yet all hearers have not them conveyed to their souls by the Spirit but those whom God hath ordained to life so in the Sacraments the outward elements are dispensed to al who make an outward profession of the Gospel for in infants their being born in the bosome of the Church is in stead of an outward profession because man is not able to distinguish corn from chaffe but the inward grace of the Sacrament is not communicated to all but to those onely who are heirs of those promises whereof the Sacraments are seals for without a man have his name in the Covenant the seal set to it confirms nothing to him What is the advantage then or benefit of baptisme to a common Christian The same as was the benefit of Circumcision to the Jew outward Rom. 2. 28. Rom. 3. 1 2. there is a generall grace of Baptisme which all the baptized partake of as a common favour and that is their admission into the visible body of the Church their matriculation and outward incorporating into the number of the worshippers of God by externall communion and so as Circumcision was not onely a seal of the righteousnesse which is by faith but as an overplus God appointed it to be like a wall of separation between Jew and Gentile so is Baptisme a badge of an outward member of the Church a distinction from the common rout of Heathen and God thereby seals a right upon the party baptized to his ordinances that he may use them as his priviledges and wait for an inward blessing by them yet
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity
wombe of a Virgin without the help of man by the immediate power and operation of the holy Ghost forming him of the onely substance of the woman and perfectly sanctifying that substance in the Conception Luk. 1. 34 35. 42. So was hee borne holy and without sinne whereunto all other men by nature are subject VVhy was it necessary that Christ should bee conceived without sinne First because otherwise the God-head and Man-hood could not be joyned together for God can have no communion with sinne much lesse bee united unto it which is sinfull in a personall union Secondly being our Priest he must be holy harmlesse undefiled and perfectly just without exception Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe he could not have satisfied for the sinnes of other men neither could it be that an unholy thing could make us holy VVhat fruit then and benefit have we by his originall righteousnesse First his pure Conception is imputed unto us and the corrupruption of our nature covered from Gods eyes whiles his righteousnesse as a garment is put upon us Secondly our originall sinne is hereby dayly diminished and fretted away and the contrary holinesse increased in us VVhat is his actuall holinesse That absolute obedience whereby he fulfilled in act every branch of the Law of God walking in all the Commandements and perfectly performing both in thought word and deed whatsoever the Law of God did command and failing in no duties either in the worship and service of God or duty towards men Matth. 3. 15. Rom. 5. 18. 4. 8. VVhat benefit have we hereby 1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse 2. We are enabled by him dayly to dye unto sinne and more and more to live unto righteousnesse of life But receive we no more by Christ then those blessings which we lost in Adam Yes we receive an high degree of felicity by the second Adam more then we lost by the first Rom. 5. 1. for being by faith incorporated into him and by communication of his Spirit unseparably knit unto him we become the children and heires of God and fellow-heires with Christ Jesus Gal. 4. 6 7. 1 Cor. 12. 12 13. Rom. 8. 9 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven where we shall lead not a naturall life as Adam did in Paradise with meat drink and sleep but a spirituall life in all unspeakeable manner and glory There remaineth yet the second part of Christs Priesthood namely his Intercession what is that It is that work whereby he alone doth continually appeare before his Father in heaven to make request for his elect in his own worthinesse making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them and taking away all the pollution that cleaveth to their good works by the merits of his passion Rom. 8. 34. Heb. 9. 24. 12. 24. 1 Joh. 2. 1 2. 1 Pet. 2. 5. Exod. 28. 36 37 38. In how many things doth his intercession consist In five 1. In making continuall request in our name unto God the Father by the vertue of his own merits Secondly in freeing us from the accusations of our adversaries Thirdly in teaching us by his Spirit to pray and send up supplications for our selves and others Fourthly in presenting our prayers unto God and making them acceptable in his sight Fifthly in covering our sins from the sight of God by applying unto us the vertue of his mediation What fruit then have we by his intercession 1. It doth reconcile us to the Father for those sins which we doe dayly commit 2. Being reconciled in him we may pray to God with boldnesse and call him Father 3. Through the intercession of our Saviour Christ our good works are of accompt before God How are we made Priests unto God by our communion with Christ Being sanctified by him and our persons received into favour Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves soules and bodies and all that we have as a reasonable sacrifice to God the Father and so we are admitted as a spirituall Priesthood 1 Pet. 2. 5. to offer up the sacrifices of our obedience prayers and thanksgiving which howsoever imperfect in themselves Esa. 64. 6. and deserving rather punishment then reward Psalm 143. 2. Tit. 3. 5. are yet as our persons made acceptable unto God and have promise of reward Matth. 10. 41 42. by the onely merit and intercession of the same our high Priest So much of our Saviours Priestly-office which is exercised in things concerning God how doth he exercise his office in things concerning man By communicating unto man that grace and redemption which he hath purchased from his Father Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18 19. What parts of his office doth he exercise therein His Propheticall and Kingly office Acts 3. 22 23. Psal. 2. 6 7 8. What is this Propheticall office The office of instructing his Church by revealing unto it the way and meanes of salvation and declaring the whole will of his Father unto us in which respect he was he is and ever shall be our Prophet Doctor or Apostle Esa. 61. 3 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8 9 10. Heb. 3. 1 2. For what reasons must Christ be a Prophet First to reveale and deliver unto his people so much of the will of God as is needfull for their salvation Secondly to open and expound the same being delivered Thirdly to make them understand and beleeve the same Fourthly to purge his Church from errors Fifthly to place Ministers in his Church to teach his people In what respect doe you say that he is the onely teacher of his Church 1. In that he only knowing the Fathers as his Sonne hath the prerogative to reveale him of himselfe and others by him to us for no man knoweth the Father but the Sonne and he to whom the Sonne will reveale him Mat. 11. 27. 2. In that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale What were then the Prophets and Apostles They were his Disciples and servants and spake by his Spirit 1 Pet. 1. 10 11. 3. 19. Nehemiah 9. 30. Eph. 2. 17. What difference is there between the teaching of Christ and of the Prophets and Ministers sent from him 1. Christ taught with another authority then did ever any other Minister before or after him Mat. 5. 22. 28. 32. 34. 44. 7. 28 29. Mark 1. 22. 2. By vertue of his Propheticall office he did not only bring an outward sound unto the eare but wrought as he did before his comming and as he doth now by the ministery of his word an alteration of the mind so farre as