our businesses in the six working dayes that our worldly affaires enter not or incroach into the possession of the Lords day Not only willingly but not so much as by any forgetfulnesse As when through want of foresight or forecasting the payment of mony due by obligation or any such businesses that might be prevented shall fall out on that day 2. We should sanctifie our selves and those that are under us to keep that day What is contrary to this The neglect of Preparation for the Sabbath before it come and of fitting our hearts for holy service when it is come What are the parts of this Commandement They are two First to keep the Lords rest Secondly to sanctifie this rest For it is not sufficient that we rest from worldly businesses but it is further required that it be a holy rest The first sheweth what works we are to decline upon this day the other what duties we are to performe What are the workes that we must decline and leave undone on the Lords day Not onely the workes of sinne which we ought to leave undone every day but also the workes of our ordinary callings concerning this life and bodily exercise and labours which upon other dayes are lawfull and necessary to bee done Marke 3. 4. Ezek. 23. 37 38. Num. 15. 32 33. Exod. 31. 10 11 12 13 14. 34. 21. Nehem. 13. 15 c. Esa. 58. 13. What instances have you in Scripture of the performance hereof The Israelites ceased both from those works which were of the least importance as gathering of sticks Num. 15. 32. and from such also as were of greatest weight as working at the Tabernacle and building the Temple on the Sabbath day and consequently all other workes betwixt these extreams as buying and selling working in seed time or harvest were forbidden unto them Are we as strictly bound to rest from all our outward businesses and to forbeare all worldly labour upon this day as the Israelites Yea so farre forth as the morality of the Commandement reacheth but by the Ceremoniall Law there was enjoyned unto the Iewes a more exact observation of outward rest which to them was a part of their Ceremonial worship whereas unto us the outward rest is not properly any part of the sanctification of the day or of the service of God but only a meanes tending to the furtherance of the same even as in Fasting and Prayer Fast is of it selfe no part of Gods service but a thing adjoyned thereunto and so farre forth onely acceptable in the worship of God as it maketh a way and readier passage for the other 1 Cor. 8. 8. What did that most strict observance of outward rest signifie unto the Jewes Their continuall Sanctification in this world Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come whereof this was a Type no lesse then the land of Promise Heb. 4. 4 5. 10. How was the latter of these specially typified In this world Gods Children are subject to the fiery tryall but after these troubles rest is provided for them 2 Thes. 1. 7. and no fire to be feared in that after world For a more lively representation of that there was a charge laid upon the children of Israel that no fire might be kindled throughout all their habitations upon the Sabbath day Exodus 35. 3. though it were for the very preparing of the meat which they should eate Exodus 16. 23. which was allowed unto them even in the two great solemne dayes of the Passeover Exo. 12. 16. Is it then lawfull for us to make a fire and dresse meat upon the Lords day Yea certainly because these were proper to the Pedagogy or manner of government of the Children of Israel under the Law as may appeate by this that there was no such thing commanded before the Law was given by Moses and consequently being not perpetuall must necessarily follow to bee Ceremoniall Now after the Sabbath that Christ our Lord rested in the grave the Ceremoniall Sabbath lyeth buried in that grave together with those other Rites which were shadows of things to come the body being in Christ Col. 2. 16 17. Therefore we being dead with Christ from these Ceremonies are no more to be burthened with such Traditions ibid. verse 20. Nor to bee brought under the bondage of any outward thing It is a liberty purchased unto us by Christ and we must stand fast unto it that blessed houre being come wherein the true worshippers are to worship the Father in Spirit and Truth John 4. 23. To leave then the Ceremoniall Sabbath and to come to the Morall How is the Rest required therein laid downe in the fourth Commandement By a Declaration First of the Works from which there must be a cessation Secondly of the persons that must observe this Rest. How is the former of these expressed In these words In it thou shalt not doe any Worke Exodus 20. 10. What is required of us hereby That for the space of that whole naturall day we cease in minde and body from all our worldly labours yea from the workes of our lawfull Calling and all other earthly businesses whatsoever more then needs must be done either for Gods glory or mans good What gather you of this That all exercises which serve not in some degree to make us fit to the Lords worke are unlawfull upon the Lords day Why doe you say that we must rest in minde and body Because this rest must be of the whole man in thoughts words and deeds Esa. 58. 13. Is it meerely unlawfull to doe any bodily or outward businesse on the Lords day No. First for such works are excepted as are presently necessary either for common honesty or comelinesse Secondly the actions of Piety requisite for the performance of Gods service on that day Acts 1. 12. Mat. 12. 5. Thirdly extraordinary exigents of Charity for the preservation of the Common-wealth 2 Kings 11. 9. Fourthly the preservation of our owne and others life health and goods in case of present necessity or great danger of their perishing if they were not saved on that day Mat. 12. 10 11. Marke 3. 4. Luke 13. 15 16. What be the speciall breaches of this part of the Commandement 1. The making of the Sabbath a common day through common labours in our ordinary callings Neh. 13. 15. vaine speech and talking of our worldly affaires Esa. 58. 13. thinking our owne thoughts and no other but a common use of the Creatures 2. The making it a day of carnall rest unto idlenesse feasting pastimes c. which draw our mindes further from God then our ordinary labours Exod. 32. 6. Whither are referred all recreations which distract us as also excessive eating and drinking which causeth drowsinesse and unaptnesse unto Gods Service and Worship 3. The making it a day of sinne or the Devills holy day by doing that on the Lords day which is no day lawfull Mar.
his name Psal. 145. 1 2 3. among which the chief and principall are his Attributes or Properties What are the Properties or Attributes of God They are essentiall faculties of God according to the diverse manner of his working 1 Joh. 4. 16. Psal. 145. Are they communicable with the creatures No yet of some of them there are some shadows and glimpses in Men and Angels as Wisdome Holinesse Justice Mercy c. other some are so peculiar to the divine Essence that the like of them are not to be found in the creatures as simplenesse infinitenesse eternity c. How may these Properties be considered They may be considered either in themselves as they are essentiall or in their works or effects which are all perfect either as they be absolute or as they be actuall absolute in himself by which he is able to shew them more then ever he will as he is able to doe more then ever he will doe Mat. 3. 9. God is able of stones to raise children unto Abraham actuall is that which he sheweth in the Creation and government of the vvorld as Psal. 135. 7. All things that he will he doth c. Again something we may conceive of his Essence affirmatively knowing that all perfections which vve apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himselfe that he is one true God and holy but much more by deniall or by removing all imperfections whatsoever as of composition by the titles of simple spirituall and incorporeall of all circumscription of time by the title of eternall of all bounds of place by that of infinite of all possibility of motion by those titles of unchangeable incorruptible and such like What description can you make of God by these Properties God is a Spirit eternall or more fully God is a spirituall substance having his beeing of himself infinitely great and good Joh. 4. 24. 8. 58. Exod. 3. 14. 34. 6 7. Ps. 145. 3. 8 9. What learn you hence To acknowledge both my beeing and wel-beeing from him and for him alone Acts 17. 28. 1 Cor. 10. 30. Eph. 2. 10. What mean you when you say that God is a substance God is such a thing as hath a beeing in himself of himself and which giveth a beeing to all other things What mean you by that addition Of himself It hath a secret opposition to all creatures which have a beeing but not of themselves whereas God alone is he in whom we live and move and have our beeing Acts 17. 28. which proveth that he alone hath his beeing of himself How many things conceive you of God when you say that he is a Spirit Sixe things First that he is a living substance Secondly that he is incorruptible Thirdly that he is incorporeall without body flesh bloud or bones for a spirit hath no such matter Luke 24. 39. Fourthly that he is invisible i. he cannot be seen with any mortall eye neither can any man possibly see him Fiftly that he is intangible not felt Sixtly that he is indivisible i. he cannot be divided How prove you that God is invisible and not to be seen with carnall eyes That no man hath seen God is plainly set down 1 Joh. 4. 12. that no man can see God is as plainly proved Exod. 33. 20. 1 Tim. 6. 16. and besides Scripture the same is also manifest by reason for we cannot see our own souls which are ten thousand times a more grosse substance then God much lesse can we see God which is a most pure and spirituall substance Obj. 1. We read Gen. 18. 1. that God appeared to Abraham and Deut. 5. 24. that he shewed himself to the Israelites God gave them indeed some outward sights whereby they might be certain of his presence and therefore it is said that the Lord appeared unto them but his substance or essence they saw not for to know God perfectly is proper to God onely Joh. 6. 46. Obj. 2. We read Gen. 1. 26. that man was made according to the image of God It would seem therefore that God is corporeall and visible as man is The image of God consisteth not in the shape and figure of his body but in the mind and integrity of nature or as the Scripture saith in wisdome righteousnesse and holinesse Col. 3. 10. Eph. 4. 24. Obj. 3. Why then doth the Scripture attribute unto him hands feet c The Scripture so speaketh of him as we are able to conceive thereof and therefore in these and such like speeches humbleth it self to our capacity attributing members unto God to signifie the like actions in him To what use serveth this doctrine that God is a Spirit It teacheth us first to worship him in spirit and in truth Joh. 4. 23 24. Secondly to drive away all fond imaginations and grosse conceipts of God out of our hearts and all pictures similitudes of God out of our sights that we frame not any image of him in our minds as ignorant folks doe who think him to be an old man sitting in heaven c. For seeing that God was never seen wherunto shall he be resembled Moses urgeth this point hard and often to the Israelites saying Deut. 4. 12. they heard a voice but saw no similitude and addeth ver 15. Take ye therefore good heed unto your selves he saith not only take heed but take good heed and therefore take good heed for saith he again ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire then he commeth in the next four verses to the thing that they must therefore take heed of that ye corrupt not your selves and make you a graven Image the similitude of any figure the likenesse of male or female c. Rom. 1. 23. How may the Attributes or Properties of God be distinguished Some doe concern the perfection of his essence some his life which in God be one and the same thing distinguished onely for our capacity What call you the perfection of Gods essence His absolute constitution by which he is wholly compleat within himself and consequently needeth nothing without himself but alone sufficeth himself having all things from himself and in himself Or thus perfection is an essentiall property in God whereby whatsoever is in God is perfect Gen. 17. 1. Psa. 16. 2. 50. 12. Rom. 11. 35 36. What ariseth from hence All felicity and happinesse all endlesse blisse and glory What is the felicity of God It is the property of God whereby he hath all fulnesse of delight and contentment in himself What learn you from the perfection of God That he is to seek his own glory and not the glory of any in all that he willeth or willeth not doth or leaveth undone What gather you thereof They are confuted that think God is moved to
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
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
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
have no other Gods before him that is in the secret of our heart whereof he alone taketh notice So in the second by the words Make Bow Worship he forbiddeth any outward service of Religion to any other Wherefore must God be worshipped both by our bodies and our soules Because he is the Lord and Maker of them both 1. Cor. 6. 20. What gather you from hence That such as dare to present their bodies to a Masse or to any other grosse Idolatry and say that they keep their hearts to God are here convicted of falsehood and hypocrisie So much of the second Commandement in generall what are the particular branches of it There is here first required that all solemne religious Worship should be given to the true God and secondly that it be given to him alone and not communicated to anything which is not God So that the summe of the first part is Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4. 10. How are we to worship the Lord our God By those meanes onely which himselfe approveth in his Word according to the saying of Moses Doe that which I command thee and doe no more Deut. 4. 2. 12. 32. What is here required First that we give unto God that Worship which hee himselfe hath prescribed in his Word Secondly that we give him that alone without addition or alteration What is forbidden First the neglect of Gods Worship or any of his Ordinances when we contemne or despise or leave undone that service which hee hath commanded us to performe unto him Secondly the adding any thing unto or taking any thing from the pure Worship when we serve him by any other meanes then that which he himselfe hath commanded What are we to consider in the pure worship of God which he hath prescribed in his Word 1. The parts of it 2. The right manner of using of it What be the parts of it They are partly such as we give unto God and partly such as God giveth unto us What is required of us touching these kinds 1. That we use these things that God hath given us to that end that God hath given them for 2. That neither in giving to God nor taking from him we devise any thing of our owne to serve him withall What are the things God giveth us to serve him by His Creatures in the first place and his Word Sacraments Ministery Discipline and Censures of the Church which we must use according as they are instituted of God What duties are here required Our presence at the exercise of Religion the preaching hearing and reading of the Word of God together with meditation conference and all other means of increasing our knowledge therein the administring and receiving of the Sacraments c. Acts 2. 42. How doe you worship God in these In the Creatures by beholding his glory in them in his VVord by diligent hearing of it and carefull beleeving and practising of it in his Sacraments by receiving them duely in the Ministery and Censures by submitting our selves to them VVhat are the things that we give unto God They are either more or lesse ordinary VVhat are the more ordinary 1. To pray to God both publickly and privately 2. To praise God both alone and with others Are these duties required of all Christians Yea every true Christian must offer this Sacrifice to the Lord every day For in all ages and at all times it hath been the practise of Gods Saints to offer unto God the Sacrifice of Prayer and Praise as we may see by the practise of Daniel and Peter who went up at noone to pray Acts 10. 9. and Isaac who went out at Eventide to pray in the Fields Gen. 24. 63. What are the parts of Prayer Three 1. Confession which is the Sacrifice of a broken Heart and wounded Soule 2. Petition for such things as we lack 3. Thanksgiving for such things as we have received What are the things lesse ordinary 1. Fasts publicke or private Joel 2. 12 15. 2. Solemne Thanksgiving for speciall Blessings Psal. 50. 14. whereunto Feasting also is joyned when speciall occasion of joy is given us 3. Making and performing holy Vowes unto God What is Fasting And abstinence for a time from all the commodities and pleasures of this life so farre as comelinesse and necessity will suffer to make us more apt to Prayer and more able to serve God What is a Vow A solemne promise made unto God of some things that are in our power to performe which we do to declare out thankfulnesse to strengthen our faith and to further us in doing of good duties wherein we are backward our abstaining from some evill whereunto we finde our selves especially inclined So much of the parts of Gods solemne Worship What is required to the right manner of using of the same Our carefull sincere and diligent behaviour in all his Service that every thing may be done as he hath appointed and no otherwise What are the things required hereunto They are partly inward partly outward the former whereof concerne the Substance the latter the Circumstance of Gods worship What are the inward As all the powers of the soule are charged to joyne together by the first and great Commandement in the entertaining and loving so by this in performing all acts of solemne worship to the true God therefore herein there must bee a concurrence as well of the understanding that we have knowledge of the particular service which wee doe Romans 14. 5. 1 Cor. 14. 14 15. as of the will and affection that we may worship God in Spirit and in Truth Joh. 4. 22. What things are requisite to the performance of this Three 1. A diligent Preparation and advisednesse before we come to any holy exercise 2. A right disposition of the minde in the action of it selfe 3. A comfortable departure upon the sensible feeling of the fruit thereof What is required in the Preparation before the Action That wee bethinke our selves before-hand about what things wee come and dispatch our selves of all the things that hinder us in the service of God which sith we must doe in things otherwise lawfull much more in things unlawfull What is further to be observed herein That every Preparation be answerable to the exercise whereunto wee are called as in the parts of Prayer for example 1. In Confession we must have a true feeling of our former sinnes 2. In Petition we must have the like sense of our wants and bethink our selves what need we have of the things we aske and strive against our staggering and doubting of Gods promises 3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us and consider the greatnesse of them And so in all other Services of God VVhat Disposition of the minde is required in the Action 1. A reverent diligent and earnest attentivenesse to the thing withall the
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