generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
himselfe and of and by himselfe all which is and which is not Is not the knowledge or foreknowledge of God the cause why they are done No but his will What is the will of God It is an essentiall propertie of God Psal 139.11 Heb. 4.13 Ioh. 21.17 1. Tim. 6.16 whereby of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth What learne you hereby First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know not the causes thereof and that it be contrarie to our willes yet wee should beare it patiently and therein submit our willes to the good will and pleasure of God What is the power of God Iob 42.2 Luke 1.37 It is an essentiall propertie in God whereby he is able to doe all things What instructions doe you drâ—â— from the power of God First that we should not despaire of the things that God doth promise either in respect of our owne weaknesse or in respect of the apparent weaknesse of the things that God hath sanctified for our good Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euill seeing he hath power to destroy What is Gods goodnesse vers 7. Marke 10.18 James 1.17 It is an essentiall propertie in God whereby he is infinitely good in and of himselfe Is nothing then good but God Nothing of it self howbeit by him and from him doe come good things Gen. 1. which haue not their goodnesse of themselues What learne you hereof That whatsoeuer he doth is good yea it is perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and that seeing God is good to vs wee ought to be good one towards another What is his iustice It is an essentiall propertie in God whereby he is infinitely iust in himselfe and of himselfe What is the rule of this iustice His will for because he willeth it Ephes 1.11 Psal 115.3 Matth. 20.15 therefore it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God What is the graciousnes of God vers 8. It is an essentiall propertie whereby he is of himselfe most gracious and amiable Is he only gracious Only in and of himself for that whatsoeuer is gracious and amiable it is from him What learne you from this That we ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnes and amiablenes What is his loue It is an essentiall propertie in God whereby he loueth himselfe aboue all and others for himselfe What learne you from hence That we should loue him dearely and other things for him Seeing his mercie followeth of his loue what is his mercie It is an essentiall propertie in God whereby he is meerely ready of himselfe to helpe Why adde you this word meerely To put a difference betweene the mercie of God and that mercie that is in men for their mercie is not without some passion compassion or fellow-feeling of the miserie of others but the mercie of God is most perfect and effectual ready to help at all needs What is his holinesse vers 21. Holinesse is an essentiall propertie in God as he is full of truth iustice mercie c. and is a generall attribute of God in respect of all the speciall proprieties of his nature For this holinesse hee most iustly loueth liketh and preferreth himselfe aboue all What learne you from hence First that as euery one commeth neerer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our harts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions which can rise of God in our heart seeing that in him that is holinesse it selfe there can be no iniquitie What properties of God arise from all these before spoken of Gen. 17.1 Psal 50.12 16.2 Rom. 11.35.36 Perfection and Happinesse What is perfection Perfection is an essentiall propertie in God wherby whatsoeuer is in God is perfect What learne you from hence That hee is to seeke his owne glorie and not the glorie of any in all that hee willeth or willeth not doth or leaueth vndone What gather you thereof They are confuted that thinke God is moued to will or nill things in respect of the creatures as men that seeing a miserable man are mooued to pitie whereas God of himselfe and in himselfe It is to be vnderstood of reprobation not of condemnation is moued to saue or reiect to receiue some and to cast away others What else That all which he doth is perfect howsoeuer hee deale with vs. Hitherto of the perfection of God what of his felicitie It is the propertie of God whereby hee hath all fulnes of delight and contentment in himselfe 1. IOH. 5. vers 7. 7 For there are three which beare record in heauen the Father the Word and the holy Ghost and these three are one THE vnitie of the essentiall properties of God and his essence being already spoken of what remaineth to be spoken of touching him The Trinitie of the persons subsisting in the vnitie of the Godhead What is a person in Trinitie It is a distinct subsistence hauing the whole Godhead in it Ioh. 11.22 14.16 How is it distinguished Into the Father and of the Father Ioh. 14.9 Collos 2.3.9 What is the Father He is the first person in the Trinitie Ioh. 20.17 who hath by communication of his essence eternally begotten his only beloued sonne of himselfe How is it shewed that he begat him of himselfe In that he is called the brightnes of his glorie Heb. 1.4 and the ingrauen forme of his person And in that this generation being from eternitie there was no creature of whom he might beget him Hitherto of the Father what is of the Father The Sonne Holy Ghost What is the Sonne The second person in Trinitie from all eternitie begotten of the Father by communication of his Essence who is also called the Word Why is the Sonne and second person called the Word Because he is so often spoken of and promised in the Scriptures and is in a manner the whole Subiect of the Scriptures though other reasons also might be giuen hereof What is the manner of his eternall generation Psal 139.14 It is not reuealed touching the manner and therefore our ignorance herein is better then all their curiositie that haue enterprised arrogantly the search hereof For seeing our owne
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
spirit Because the spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Another difficultie is that it seemeth by these words that the spirit of adoption and sanctification proper to the faithfull may be lost whilest he exhorteth that we should not quench the spirit By no meanes but as God doth assure the faithfull of their continuance in him so he doth declare by these exhortations that the onely meanes whereby he will nourish this holy fire in vs is to take heed vnto the preaching of the word Now to returne to this matter I demand Is it not lawfull to separate these meanes Matth. 19. In no case for that which God hath ioyned together no man may separate Now doth it appeare more euidently that God hath 〈◊〉 those together Because hee saith by the Prophet that this is the couenant he will make with his people to put his spirit and word in them Esa 59.21 and in all the posterity of the Church What doe you heere learne That no man is to content himselfe to thinke hee hath the spirit and so to neglect the word because they goe together Who are by this condemned The Anabaptists Papists and Libertines which ascribe to the spirit that which they like Ioh. 14.26 although wickedly seeing the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the word What other sort of men is heere condemned Mark 4.1.2 c. compared with Esa 2.1.2 c. 2. Pet. 3.15.16 The Stancarists who esteeme the word to be fit to catechise and initiate or enter vs in the rudiments of religion but too base to exercise our selues continually in it whereas the Prophets and Apostles most excellent men did notwithstanding exercise themselues in the Scriptures Are none saued without hearing of the word Rom. 8.9.14 Yes for first children which are within the couenant haue the spirit of God Matth. 2. without the ordinary meanes of the word and Sacraments Secondly some also of age and places where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as some natural fooles madmen or deafe home to shew that God is not tied to meanes What must we heere take heed of That we presume not vpon this sith that notwithstanding this secret working of God yet it is as vnpossible to come to heauen if hauing the meanes and capacitie of receiuing them we contemne the meanes as it is Impossible to haue a haruest Matth. 13. 1. Pet. 1. where no seed time hath gone before or to haue children without the parents seed seeing amongst such the spirit of God doth onely worke faith by the preaching of the word MAT. chap. 13. vers 3. 3 Then he spake many things to them in parables saying Behold a sower went forth to sow c. vnto the ninth and after from the eighteenth to the twentie foure Proceed to the diuers working of Gods spirit in his Church First it is in things common to the godly with the wicked secondly in things proper to the godly What are the things common to both First in the couenant of grace secondly in the couenant of workes What are the things common to both in the couenant of grace First to vnderstand something of the word of grace and to giue consent vnto the same with some delight in the knowledge thereof If they vnderstand it how is it that one sort are said not to vnderstand They haue some vnderstanding but it is said to be none because it is no effectuall knowledge for they come without affection and goe away without care What haue we heere to obserue First to take heed not to deceiue our selues 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 Secondly to beware also of the great subtilty of Satan who as a swift bird snatcheth the word out of vnprepared hearts euen as also doth a theefe which taketh away whatsoeuer he findeth loose What second thing is common to both To haue delight in the word and a glimpse of the life to come What difference is there betweene a godly ioy and this This is like the blaze of the fire and is neuer full and sufficient whereas the godly ioy is aboue that in gold and siluer Secondly the wickeds delight is for another purpose then is the godlies for it is only to satisfie a humour desirous to know something more then other whereas the godlies ioy is to know further to the end they may practise Why is it said they haue no roote Because they vnderstand the things but are not grounded vpon the reasons and testimonies of the word Proceed now to the third sort They are they which keepe it it may bee with some suffering of persecution yet the thornes of couetousnesse or of wordly delights ouergrow the good seed and make it vnfruitfull So much of things common to both pertaining to the couenant of grace Now declare the like in the couenant of workes First the wicked may confesse their faults Exod. 9.29 Acts 24.25 1. Sam. 24.17 Mark 6.20 Numb 23.14 Secondly bee pricked in conscience with a terror of them Thirdly to be sorie for them Fourthly to doe many things that are taught Fiftly to desire to die the death of the righteous and all these onelie for feare of iudgement whereas the godly confesse are pricked are sorry c. because they haue offended a louing God and a gratious Father and doe not some things but all they are commanded and desire to bee saued to the end they may glorifie God Are not three parts of the foure in the Church likely to be condemned by this parable No in no case for it is but curious and an vncomfortable doctrine it being a farre different thing to haue three sorts of wicked men in foure sorts and to haue thrice as many of one sort So much of the things common to the godly with the wicked What are things proper to the godly Two things first the receiuing of the seed in a good heart secondly the bringing foorth of fruit with patience What is here meant by receiuing of the seed into a good heart By the seed is meant the word of promise whereby God hath said hee will bee mercifull vnto vs in Christ By the receiuing into a good heart is meant the receiuing of it by faith in Christ What is faith A perswasion of my hart that God hath giuen his Sonne for me and that he is mine and I his Where it is
are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his kingdome commeth and his will is done What is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
vers 3. VVhat comfort learne you from that God reigneth First Ecclesiast 5.7 that when wee are wronged and oppressed by tyrannie of men wee may haue our recourse to the iust and righteous iudgement of God which is the righteous Iudge of the world Secondly Psal 93.10.11 97.1 that although all the world rore and fret yet wee should not feare because the Lord is greater VVhat learne you of that the Prophet saith he is high and higher then they That which himselfe teacheth vers 5. Psal 145.12 that we extoll him with praises VVhat are the parts of his kingdome Two 1. His decree 2. The execution of his decree vers 4. VVhat is Gods Decree It is an action of his most perfect will which maketh the thing he decreeth perfectly good Seeing his Decree is defined by his will what must we consider therein Wee must not subiect it to our shallow and base capacitie to measure it by our reason considering that the will of God from whence the decree commeth is vnsearchable VVhat gather you from that fourth verse Acts 27.20.21.22.23.24.25.26.17.31.32.34.44 That hee hath not only decreed the things themselues but also their circumstances of place or time so that they shall not come in any other place or time then he hath ordained and then and there they shal come to passe necessarily VVhat is the principall decree of God in the things he hath ordained for his glorie That which is of the good or euill of men or Angels which is called predestination VVhat is predestination It is the decree of God touching the euerlasting state of men and Angels VVhat are the parts of predestination Two Election and Reprobation VVhat is Gods election of them It is his predestination of certaine men and Angels to euerlasting life to the praise of his glorious grace VVhat is Reprobation It is his predestination of certaine men and Angels to destruction to the praise of his glorious iustice Rom. 9.22 VVhat is the cause why these are chosen and refused and not these The meere will and pleasure of God GEN. Chap. 1. vers 1 2 3 4 c. to the 13. 1 In the beginning God created the heauen and the earth 2 And the earth was without forme and voide and darkenes was vpon the deepe and the Spirit of God moued vpon the waters 3 Then God saide Let there bee light and there was light 4 And God saw the light that it was good and God separated the light from the darkenesse HItherto of the decree of God What is the execution of it It is an action of God working all things effectually according to his decree VVhat are the parts of the execution Two Creation and Gouernment VVhat is Creation It is the execution of the decree of nothing making all things very good VVhere is this taught In sundrie places of the Scripture but especiallie in Genesis 1. and 2. chap. VVhat are the generall things considered in all this creation First the Creator of these which is God the Father the Sonne and the holy Ghost Secondly his omnipotencie that he made all by his word that is by his only will who calleth things that are not as though they were Thirdly that he made not all at once and in a moment but in six daies and six nights VVhy did hee worke them in six daies which could haue perfected all in a moment First because hee would teach vs the better to vnderstand their workmanship euen as a man which will teach a childe in the frame of a letter will first teach him one line of the letter and not the whole letter together Secondly that wee might also by his example finish our worke in six daies How many sorts of creatures are there Two Visible Inuisible VVhat are the things inuisible The Angels and Soules of men Why is not mention made of the creation of the Angels more expressely especially being creatures in glorie passing all others They are not expressely mentioned because Moses setteth foorth the things that are visible But that they were in one of the sixe daies created it is most euident Psal 103.20 c. Psal 148.2.5 Col. 1.16 What are the visible things Two The rude masse or matter of the world made the first night wherein all things were confounded and mingled one in another And secondly the beautifull frame thereof which hee made the rest of the six daies and nights What are the parts of that rude masse Heauen and earth as it were the center and circumference for as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certaine grosse lineaments of that picture which they will after set foorth and fill vp with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof Why is the rude masse called heauen and earth By a trope of the matter whereof all the bodilie creatures were made it seemeth that the rudenes was in the earth only containing the water and the drie land because the Prophet saith that the earth was voide and without shape It is true that Moses giueth this to the earth rather then to the masse of the heauens because the confusion and rudenesse was greater there then in the masse of the heauens because the water and drie land being mingled together there was no forme or figure of them VVhereof was the rude masse of heauen and earth made Of nothing as appeareth both by the word of creation which Moses vseth signifying the making of a thing of nothing and that hee made this in the beginning that is when before there was not any thing but God the Creator and before which there was no measure of time by man or Angels It being without forme and voide how was it kept By the holy Ghost which as a bird sitting ouer her egges kept and preserued it VVhat were the things which were made of this rude masse The beautifull frame and fashion of this world with the furniture thereof What doe you consider in the frame and fashion of the world Two things the elements which are the most simple substances by the vneuen mixture whereof all bodies are compounded and the bodies themselues that are compounded of them What doe you generally obserue in all them First that they are all said to be good which stoppeth all the mouthes of those that speake against thē How did he make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts That they are hurtfull it commeth not by the nature of their creation in regard whereof they at the first should only haue serued for the good of man What other things doe you obserue generally Secondly that their names are giuen them Thirdly that their vses and ends are noted What is the first of the
man and especially they of best spirits is of knowledge he surmiseth vnto them a great increase thereof Whereas we ought to remember that which Moses saith that the secrets of the Lord are to himselfe Deut. 29.29 and that the things he hath reuealed are to vs and to our children Hauing heard of the outward causes of the fall what are the causes that rise from our parents themselues They are either outward things of the bodie or the inward affections of the minde moued by them What are the outward things of the bodie They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an instrument of this sinne and in that it was said it was good to eate the taste is made to be an instrument of it How could Eua tell it was good to eate which neuer had tasted it She knew it by the beautifull colour it was so for if we be able in this darknesse we are fallen into to discerne commonly by the sight of the fruit whether it be good and especially the Simplists in Physick by the colour only of the herbe to tell whether it be hot or cold sweete or sower how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe What learne you from these outward instruments of the bodie That which the Apostle warneth Rom. 6. that we beware that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they be now after the corruption vnlesse they be well looked vnto What more particularly learne you out of them Of the tongue that as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature Iames 3. and it is set on fire of hell What of outward senses That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted What learne you from thence First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes Iob 31.1 by a strong and painfull resistance of the euill that commeth by the abuse of them Matth. 5. as it were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so there should be a stronger watch set vpon them those being the senses that Adam and Euah were especially deceiued by What obserue you of that it is said She saw that it was desireable for knowledge That was only her error which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruite and receiuing the delicate taste thereof And withall how we can heape reasons true and false to moue vs to follow our pleasure What learne you from thence That the heart inclining to error doth draw the senses to an vnlawful vse of them and that the abuse of the senses doth strengthen the heart in error What gather you hereof That before the heart was corrupted there was no abuse of these outward senses but that being corrupt the abuse of them doth set the heart deeper in error What was the effect of all these outward and inward meanes The eating of the forbidden fruite which was the sinne that brought the fall What obserue you in that she gaue it also to Adam to eate The holy Ghost thereby by a special word of amplification doth aggrauate the sinne against her What learne you from thence First the nature of sinners to draw others to the condemnation they are in as Satan Euah and Euah her husband euen those that are neerest them whose good we should procure Secondly that wee should take heed of that the Apostle warneth vs not to communicate vnto other mens sinnes as if wee had not enow of our owne to answere for which especially belongeth vnto those in Charge Thirdly how dangerous an instrument is an euill and deceiued wife which the Lord commandeth men should beware to make choice of and if the man which is strong much more the woman What learne you of that Adam eat forthwith First that which hath been before noted that the Diuel by one of vs tempteth more dangerously then in his owne person so that Satan knew he could not haue deceiued Adam by himselfe as by Euah Secondly for that in excesse of loue he yeelded it teacheth husbands to loue their wiues but it must be in the Lord as the wiues must doe their husbands Hitherto of the former part of this chapter touching the sinne of Adam Now let vs come to the other of the things that follow the sinne It followeth that their eyes were opened and that they saw themselues naked Why were they not naked before and hauing the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednes before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocencie from the top of the head to the sole of the foote wherefore by nakednes hee meaneth a shamefull nakednes both of soule and body as the Scripture speaketh otherwhere Reuel 3. What gather you from thence That the lothsomnes of sinne is hidden from our eyes vntill it be committed and then it flusheth in the faces of our consciences and appeareth in it proper colours Was that well done that they sewed figge-tree leaues to hide their nakednes In some respect for as much as they sought not a remedie for the nakednes inward it was not well but that they were ashamed to behold their owne nakednes of the bodie it was well for in this corrupt and sinfull estate there is left this honestie and shamefastnes that neither we can abide to looke on our own nakednes and shamefull parts much lesse vpon the shamefull parts of others although it be of those that are neerest ioyned vnto vs. What gather you from thence First that those that can delight in the beholding either of their owne nakednes or the nakednes of any other haue lost euen that honestie that the sinfull nature of man naturally retaineth Secondly that such as for custome sake haue couered their nakednes with clothes doe notwithstanding with filthie words as it were lay themselues naked are yet more wretched and deeplier poysoned with
for the whole contained in this commandement yea it reacheth also to the times which the familie appointeth that euery one for his priuate and lone prayer purposeth although the bond to that time is not so strict as is the bond to obserue daies of rest VVhat need is there euery sennight of a whole day to serue God in seeing we may serue God euery day That is not enough for to the end we should not plunge our selues so deeply into the affaires of the world from whence wee should not recouer our selues the wisedome of God hath thought good that one day in seuen there should be an intermission from them when wee should wholly separate our selues to the seruice of God What other can you alleage For that a whole day is needfull for the performance of the whole seruice of God hearing of publike prayer and the word preached catechising administration of the Sacraments exercise of holie discipline and consideration of the glorie of God in the creatures What further For that if Adam in his perfection had need of this helpe much more we which are so grieuously corrupted You are then of iudgement that the rest of the Lords day and of the seuenth day cannot be taken away Yea verely as that which is constantly and perpetually to be obserued How proue you that this commandement is not ceremoniall but perpetuall First no Ceremonie hath place in the morall Law whereof this is a part otherwise if this be Ceremoniall then there are but nine words Secondly for that it was written by the finger of God which the Ceremonies were not Thirdly it was written in tables of stone as to signifie the hardnesse of our hearts so to signifie the continuance of it Fourthly it was before any shadow or ceremonie yea before Christ was promised whom al ceremonies haue respect vnto But sith it sometime shadowed our eternall rest is it not therefore ceremoniall That followeth not for that the ceremonie of representation of the spirituall rest came after the commandement of the rest and therefore is accessorie and accidentall for which cause the time of correction and of abolishment of ceremonies being come that ceremonie may well fall away and yet the Commandement remaine as being not of the substance of the Commandement Haue you yet any further reason to confirme the perpetuity of the rest of the seuenth day Our Sauiour Christ willing his children which should liue about 40. yeeres after his ascension Mat. 24. to pray that their flight might not bee vpon the Sabbath thereby to hinder them in the seruice of God doth thereby sufficiently declare that hee held not this Commandement in the account of a ceremony But is our rest vpon the Lords day or Sunday perpetuall and vnchangeable or may not another seuenth day be placed in stead thereof No creature in heauen or earth can alter it Why so Because as God ceased from his labors on the Saturday so Christ ceased from afflictions on the Sunday As the one therefore was sanctified in regard of the creation much more should the other bee sanctified in respect of the restoring and redemption of the world being a greater worke then the creation Is there any further proofe hereof The continuall practise of our Sauiour Christ Iob. 20.19 and 26. and of the Apostles should bee a sufficient rule vnto vs Act. 2.1 and 20.7 c. Reuel 1.10 1. Cor. 16.1 much more when the Apostles haue added a commandement thereof When doth this our Sabbath begin At the dawning of the day for Christ rose in the dawning and to put a difference between the Iewish Sabbath and the true Christian Sabbath it is needfull that ours should begin at morning when by the resurrection of Christ the world began to be renued whereas the other began at night when the world in the creation thereof was finished Declare that by some example Act. 20. Paul being at Troas after he had preached a whole day vntill midnight celebrated the supper of the Lord the same night which was a Sabbaths day exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies whereof it is euident that it was done on the Lords day How is the Commandement set forth First in a short summe and after declared by parts What is the short summe Remember thou keepe holy the Sabbath day What is to be obserued in the word Remember That although all the Commandements are needfully and diligently to be remembred yet this more specially Why so First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that wee are naturally most negligent in the obseruation of this in suffering our selues to be with drawne by our worldly businesse from Gods seruice vpon the Lords day therfore this speciall warning is added to it What is it wee should here remember for the better sanctifying of the Sabbath That we should compasse all our businesse within the working daies that the worldly affaires enter not or encroch into possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when for want of foresight the payment of money due by obligation falleth out on that day What are the parts of the Commandement They consist partly in declining from things vnlawfull and partly in doing the dutifull workes of this day What must wee decline and leane vndone on the Lords day Generally all our workes Numb 15.32.33 Exod. 31.10.11.12 and particularly those of the least importance as gathering of stickes also those of greatest weight as to worke in haruest or on the Tabernacle and building the Temple What gather you from hence In the forbidding of the gathering of stickes Exod. 34.21 that the rest of the Lords day is broken by the smallest workes and in that it was forbidden to build the Lords house vpon the Lords day that the greatest and most important businesse as working in seed time and haruest is forbidden Is it meerely vnlawfull to doe any bodily worke on the Lords day Things belonging to common honestie and also to necessity for preseruation of life health and goods which otherwise would perish if they were not saued on that day are excepted Are we as strictly bound to keepe this Commandement as the Iewes Yes verily so farre as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Exod. 35.3 and 16.23 What do you say to the making of a fire and dressing of meat vpon the Lords day for neither of these were lawfull to the Iewes Not to make a fire or dresse meat on the Sabbath were proper to the Pedagogie or maner of the gouernment of the children vnder the Law as may appeare in that there was no Commandement of such strict obseruance of the Sabbath before the Law was giuen
hearing the word preached doth easilie bewray the great negligence and small obedience of the rest How is it shewed in the loue towards our neighbor In that we must loue him as our selfe which as it is so much the lesse then the former as man is inferior to God so wee being not able to accomplish it are much lesse able to fulfill the other How shall that be tried By examination of our selues in some particular as for example whether wee loue a stranger being our vtter and most deadly enemy as our selues which no man euer did nay a common man or to be playner euen our dearest friend as we doe our selues which cannot be found Looke Deut. 28.53.56 c. Wherefore that rotten righteousnesse of the Papists cannot stand VVhat profit ariseth of the second vse That by it as by a glasse we may the easier see and being shortly contriued we may better remember all our duties both to God and man it being as a Card to see countries easie to be caried about with vs. VVhat may you gather of this 1. Tim. 1.4.5 That sith the end of the Law is Loue all idle questions are to be left as vnprofitable not seruing to the practise of the same VVhy is the loue of God called the first and greatest Commandement Because wee should chiefly regard our duties to God and to bee most carefull to vnderstand his worship Why is the second table said to be like vnto the first For that they goe so hand in hand that no man can performe the one vnlesse hee accomplish the other which Iohn plainely teacheth in his first Epistle and fifteenth Chapter What is to be said of those that seeme to keepe the one and care not for the other If they will seeme to serue God aright and are not charitable they are meere hypocrites and if they deale vprightly with their neighbour and haue no loue of God they are profane politickes and very Atheists IER chap. 31. vers 31 32 33 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel with the house of Iudah 32 Not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord. 33 But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in then hearts and will be their God and they shall be my people 34 And they shall teach no more euery man his neighbor and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and will remember their sinnes no more WHat followeth to be spoken of The couenant of grace Seeing by the couenant of nor his life euerlasting is propounded what need is there that the couenant of grace should be set before vs Because as hath beene said the couenant of works cannot through the infirmitie of our flesh giue life vnto any And therefore if God should iustifie any by it he should be vniust as one that should giue the kingdome of heauen to wicked men Seeing the nature of a couenant is to reconcile and ioyne those together which are at variance as we see in the example of Abraham and Abimelech Laban and Iacob why is this called the couenant that can make no reconciliation betweene God and vs Although it be not able to reconcile vs yet it doth make way to reconciliation by another couenant neither is it meet strictly to bind Gods couenant with men to the lawes or couenants of one man with another for amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14.31.32 but God neither able to bee hurt or benefited by vs seeketh vnto vs for peace What is the couenant of grace Act. 16.30.31 That God will giue vs life euerlasting through Christ if we beleeue in him How are they conuinced by the giuing of this couenant which seeke righteousnesse in the law or old couenant Heb. 8.7 Because thereby they make God vnwise that would enter into a new and second couenant if the former had beene sufficient Of how many sorts is this It is either the old or new Testament VVhat is the old Testament It is the couenant of God vnder shadowes to giue life euerlasting by faith in Christ that was to come What is the new Testament It is the couenant of God without shadowes to giue life euerlasting by faith in Christ that is come Are these Testaments diuers They be in substance the same but in maner they differ What are the parts of this couenant of God Two the one is the couenant that God maketh with vs the other is the couenant that we make with God What is the summe of that couenant God maketh with vs That he will be our God What gather you from this couenant of God The surname of God as it is in diuers places and namely Exod. 3.15 What is properly ment when it is said the God of your fathers the God of Abraham the God of Isaac and the God of Iacob The singular glory and priuiledge of Gods people Heb. 11.16 in that God is content to take his surname of them Why is this surname added For that it is a fearefull thing to thinke of the proper name of God alone vnlesse this bee added to it whereby he declareth his loue and kindnes to vs. IOH. 1.14 And the Word was made flesh c. WHereupon dependeth the performance of this couenant of grace On the second person in Trinitie Christ Iesus the onely sonne of God What are we to consider in him First his Person secondly his office What haue we to consider in his person First his Godhead that maketh the person Secondly his manhood which hath subsistence in the person of the Godhead What say you of his Godhead That he is the onely naturall sonne of the most high and eternall God his father his word character and image God coessentiall and coequall with the father and the holy Ghost Doe you then hold that he is and is called the son of God in regard of his Godhead Yes verily and not according to his manhood according to the Apostle who saith that hee is without father according to his manhood Heb. 7. and without mother according to his Godhead It seemeth he is called the sonne of God in respect of his humane nature in the generation whereof it is said that the holy Ghost did that which fathers doe in the naturall generation especially seeing he is therefore said the sonne of the highest No but onely in regard of the eternall generation otherwise there should bee two sonnes one of
the ointment wherewith he was anointed The spirit of God Esa 61.1 How many mediators are there One onely How is that shewed By diuers reasons First because there is but one God and therefore but one Mediator 1. Tim. 2. one God and one Mediator betweene God and man Secondly because he onely is fit as he onely that partaketh both the natures of God and man which is necessarie for him that should come betweene both Thirdly that is declared by the types of Moses who alone was in the mountaine of Aaron or the high Priest who onely might enter into the holy place of holy places Fourthly by the similitudes wherewith he is set forth in this text I am the Way I am the Doore Fifthly because hee alone hath found sufficient saluation for all those that come vnto him Heb. 7. and .9 Ioh. 10. Can no man be mediator betweene God and man 1. Sam. 2.25 No verily for Ely saith that a man offending a man may be accorded by the Iudges but if he offend against God there is no man can make his peace How many parts are there of this his mediation Heb. 3.1 4.14 Heb. 5.1 c. Heb. 13.11.12 Heb. 7.1 Two his priesthood and his kingdome What is his Priesthood It is the first part of his Mediation whereby he opening the will of God did also yeeld that obedience whereof dependeth the whole merit of our saluation First in teaching then in doing the rest of the offices of the Priesthood How is he our Prophet Doctor or Apostle In that hee hath opened the whole will of his father How doth that appeare By his owne testimony Ioh. 15.15 I call you no more seruants because the seruant knoweth not what his master doth But I call you friends because all which I haue heard of my father I haue made knowne vnto you Whath learne you from thence That it is a foule errour in them that thinke that our Sauiour Christ deliuered not all things pertaining to the necessary instruction and gouernment of the Church but left them to the traditions and other meere inuentions of men What further That the Ministers of the word should not suppresse in silence the things that are necessarily to bee deliuered And that the people should content themselues with that Christ hath taught reiecting whatsoeuer else the boldnesse of men would put vpon them Did his office of Doctorship then first begin when he came into the world No but when he opened first his fathers will vnto vs by the ministery of his seruants the Prophets which the holy Ghost calleth the doctrine of the beginning of Christ Heb. 6.1 although it were diuers hundred yeers before his conception and after his owne time hee opened the same doctrine more plainely and fully by the Apostles and Euangelists VVhat difference is there betweene the teaching of Christ and of the Prophets and Ministers sent of him First Mat. 7.28.29 Mark 1.22 Mat. 5.22.28.32.34.44 that Christ taught with another authority then euer did any other Minister before or after him Secondly that by vertue of his propheticall office hee did not onely bring an outward sound vnto the eare but wrought as hee did before his comming and as he doth now by the Ministery of his word an alteration in the mind so far as to the clearing of the vnderstanding What haue we to gather that Christ taught and teacheth by the Prophets Apostles and Euangelists First in what estimation wee ought to haue the bookes of the old testament sith the same spirit spake then that speaketh now and the same Christ Secondly wee must carrie our selues in the hearing of the word of God not to harden our hearts What effect hath the carelesse and fruitlesse hearing of Gods word It hardneth mē to further iudgemēt for it is a two edged sword to strike to life or to death it is either the sauor of life to life of the sauor of death to death How doth hee aggrauate the refusall of this office of our Sauiour against the Israelites First by the time of 40. yeeres secondly by the place the wildernesse and by the multitude of his benefits What force hath the office of his prophecie in vs Wee are in some sort partakers of it by the knowledge of his will whereby to be able to exhort one another priuatly to good things and to withdraw one another from euill as occasion serueth HEB. 7. vers 13. c. to the end 13 For he of whom these things are spoken pertaineth vnto another tribe whereof no man serued at the Altar HItherto of that part of Priesthood which standeth in teaching which is also called his propheticall Office What is the summe of this text The declaration of the person office of Christs Priesthood being compared with the Priesthood of Aaron What are the parts of this text Two to wit what manner a one he ought to bee that hath this office and how he executeth it Wherein standeth the manner of him that shall haue this office Partly without him and partly in himselfe Without him as that hee was of the tribe of Iudah this of the tribe of Leui. Secondly that the Priests of Leui were appointed by the Law of the fleshly Commandement where Christ was appointed by the Law of the power of life Thirdly in that he was appointed of his father by an oath for euer to bee a priest after the order of Melchizedeck What benefit ariseth to vs in that this was confirmed with an oth It assureth vs of all the parts of his Priesthood to be performed vnto vs and that he paid the ransome for our sinnes Was not the word of God sufficient for the performance of this promise without the binding of it with an oth Yes doubtlesse but the Lord in this promise hauing to deale with man and willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath Whereby is the perpetuitie thereof confirmed In that it did not proceed by succession as from Aaron to Eleazer from Eleazer to Phinees and so by descent but is euerlasting alwaies abiding in him which is another difference of their priestly Office What profit commeth to vs by the perpetuitie of his Priesthood That he continually maketh intercession for vs to God and of himselfe alone is able to saue vs comming to the father through him So much of the qualitie of him that is to be Priest which is without him What is that part which is within him First that in himselfe he is holy Secondly to others harmelesse and innocent Thirdly vndefiled of others or of any thing and to speake in a word he is separated from sinners In al which he differeth from that of Aaron for they are neither holy in themselues nor innocent neither vndefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocencie and vndefilednesse That he being holy
and innocent vndefiled and so consequently separate from sinners the sinne is not attributed to the faithful and these his properties are imputed for theirs And therefore he freeth them both from original and actual sinne Contrary to the doctrine of the Papists who say that he deliuereth vs from originall sinne only and that we must make satisfaction for actuall What is touching the execution of this his office First in that they offered first for themselues hee for the people onely for himselfe he heeded not Secondly he but once they many times Thirdly hee offered himselfe they something else then themselues What is the vse of this To prooue the absolutenesse perfection and excellencie of this his priest-hood May not the Priesthood of the Papists be ouerthrown and prooued to be a false Priesthood Yes verily by all these arguments as first they are not of the tribe of Iudah neither confirmed by an oth and therefore not perpetuall Secondly they are not holy in themselues but vnholy neither innocent not vndefiled but defiling others and being defiled of them and so not separate from sinners but altogether sinfull and set in sinne Thirdly they offer first for themselues then for the people likewise many times and sacrifices which are not themselues and lastly they bring a great disgrace to the Priesthood of Christ by preferring themselues to him as the sacrificer to the sacrifice whom they say they offer ESAY 9. vers 6.7 6 For vnto vs a Child is borne and vnto vs a Sonne is giuen and the gouernement is vpon his shoulder and he shal cal his name Wonderfull Counsellour the mightie God the euerlasting Father the Prince of Peace 7 The increase of his gouernment peace shal haue none end he shall sit vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and with iustice from henceforth euen for euer the zeale of the Lord of hosts will performe this SO much of the Priesthood of our Sauiour Christ What haue we to consider in his Kingdome The benefits that wee receiue by it and the cause of it How are the benefits set foorth By the properties and effects of those properties and by the cause of those effects How are his properties here expressed They are first generally set foorth by comparison of the vnlikelihood of his Kingdome with the Regiment of worldly Potentates What difference or inequalitie is there First that where other Kings execute matters by their Lieuetenants and deputies armed with their authoritie in our Sauiours Kingdome although there be vsed instruments yet doe they accomplish his will and purpose not onely by his authoritie but also by his strength and vertue What further doctrine doe you note That the man of sinne or Pope of Rome is not the ministeriall head of the Church which is Christ his Kingdome sith he is himselfe present yea and that most notably by his spirit and more to the aduantage of his Church Joh. 16.7 then when he was bodily present How are his properties set foorth more particularly First that hee should be called Wonderfull not that it should be his proper name which was only Iesus but that he should be as renownedly knowne to be wonderfull as men are knowne by their names How is he wonderfull Partly in his person as is before said partly in his workes How is he wonderfull in his workes First in the creation of the world Secondly in the preseruation especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is wonderfull and first that he is wonderfull in counsell and the Counsellor VVhat is here generally to be obserued Esa 9.15 2. Sam. 20.16 Eccl. 9.16 In the gouernment of a kingdome counsell and wisedome are chiefe as that which is preferred to strength and therfore that we may assure our selues that in the kingdome of Christ all things are done wisely nothing rashly in which respect he is said to haue a long stoale and a white head Reuel 1.13.14 VVhat is further to be noted A great comfort for the children of God that our Sauiour Christ is our counseller who giueth all sound aduice VVhat are we here further to learne That when wee are in any perplexitie and know not which way to turne yet we may come to our Sauiour Christ who is giuen vs for a Counsellor By what meanes may we come to him for aduice By our humble supplication and prayer vnto him How may we receiue aduice from him By the doctrine of God drawne out of his holy word Psal 119.24 which is therefore tearmed the men of our counsell VVhat followeth That hee is wonderfull in might and the strong God VVhat haue we heere to learne First that as hee is wise and doth things pertaining to the good of his Church so he is of power to execute all that he aduiseth wisely Secondly that as there is in vs no aduice of our selues so there is in vs no sound strength to keepe vs from any euill but that as he giueth good aduice to his so doth he with his owne power performe and effect it And therefore although we be as the vine Phil. 2.23 of all other trees the weakest or as the sheepe of all other beasts the simplest yet wee haue for our vine a gardiner and for our sheepheard Christ Iesus the mightie strong God Thirdly that wee should take heed how wee depart from his obedience for he will doe what hee listeth For if to obey be a good meanes to helpe vs into the fauour of our earthly Princes it will much more helpe vs in the fauour of the King of Kings What other propertie followeth Two other which are as it were the branches and effects of the former first that he is the father of eternities secondly the Prince of peace Sith he is called the father of eternities is there not a confusion of persons In no case for it is a borrowed speech namely he is the author of eternitie What doe you here gather Dan. 2. That where other Kingdomes alter his is euerlasting What doctrine thereof is to be gathered First that the Kingdome of our Sauiour Christ being perpetuall he dasheth and crusheth in pieces all other mightie Monarchies and Regiments that shal rise vp against him and therfore that his Church and subiects generally and euery particular member need not feare any power whatsoeuer Esa 40.6 1. Pet. 1.24.25 Secondly that whatsoeuer we haue by nature or industrie it is momentany like vnto the grasse that fadeth away and whatsoeuer durable thing wee haue we haue it from Christ What is the second propertie arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subiects to continue in peace and quietnesse Of what nature is this peace Rom. 5. Ephes 2. It is spirituall First when wee haue peace with God Secondly
a man loue the truth For the truthes sake not for vaine glory fleshly delight or commoditie How appeareth it that men loue the word of God When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion How is it to be vnderstood that God giueth men vp to strong delusions Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sincke of Poperie some into the familie of loue some become Arians some Anabaptists all which are as it were diuers gaoles and dungeons wherinto he throweth those that are cold and carelesse professors of the Gospell What learne you by this That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued rather when the Lord ceaseth to reproue any or to striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked wils What is our duetie in such cases To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that we taste not of that baite whereby Satan seeketh to angle vs. What other cause is there of sending these errours That those may bee damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the finall effect of it there must bee sin to bring that effect iustly vpon them VVhat reason is annexed of their iust damnation Because they rest in vnrighteousnes hauing their eares itching for errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them MAT. chap. 24. vers 23. to the 29. 23 Then if any shall say vnto you Lo heere is Christ or there beleeue it not Hitherto wee haue heard of the tokens that goe long before the comming of Christ VVhat are the nearer tokens of the latter day They are such as shall come within an age of the second comming of Christ VVhat is the first of them That there shall arise false Christs and false Prophets and shall shew great signes and wonders What haue we heere to consider Two things especially first the errour secondly the remedie against it VVhat is the errour That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ not Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false prophets which shall get credit vnto the false Christs What learne you by this That the Church of God is put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelitie that after they know the truth they will sticke by it What doe you note of this kind of errour The danger of it in that it maketh shew of the corporall presence of Christ whereunto wee are naturally greatly giuen as appeareth not only by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by the great meanes they shall haue of the wonderfull miracles they shall doe especially when the true Ministers of God shall not haue for any warrant we haue out of the word any power thereunto What further doe you learne of this The extreame impudencie of the diuell in the wicked in those daies which hath neuer beene heard of before that a sinfull mortall man should take vpon him to be the son of the most High for notwithstanding there were many that took vpon them to be the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to bee the very sonne of God VVhat note you of this that if it were possible the very elect should be deceiued Not onely the certainety of their happie estate from whence they cannot fall but that the same certainety hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued So much of the error What is the remedy against it First an admonition then a confutation What is the admonition First not to go out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are often times by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly not to beleeue them although they should heare or see those things that are done by some particular calling of their place constraining them to bee present at the place where those are or otherwise to bee brought forciblie vnto them What is the confutation First that it cannot bee Christ that they should goe out into the wildernesse to see because he commeth with great brightnesse as the lightning commeth from the East and shineth vnto the West neither shall one need to go vnto the wildernesse to see him first because his light shall bee seene in all places of the world alike secondly also hee will not come on the earth but into the aire onely VVhat further That hee shall come suddenly as in a moment whereas before hee had space to goe from place to place Neither auailes it then to go out after seeke him because as speedilie as the Eagles are gathered to the dead carcase so the children of God being compared vnto Eagles shall suddenly be gathered to our Sauiour Christ who is compared to a carcase in respect of his death So much of the tokens which come within an age of the latter day What are the neerest tokens or rather such as are ioyned with the second comming of Christ The neerest are that the Sun shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terriblie the earth shall tremble and in a word all the powers of heauen and earth shall be shaken VVhat are we heereby to consider First the comming of Christ secondly the effects of it At what time shall his comming and the signes which are ioyned to it come to passe Immediately after the false Christs and Prophets which as hath beene spoken shall raise vp a maruellous errour and vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming
those things especially which belong to the life to come But how can we remember all the promises that God hath made thereon to ground our petitions especially being vnlettered There are generall promises that whatsoeuer wee shall aske according to his will it shall be giuen vs 1. Ioh. 15.14 Againe whatsoeuer we reade and heare that the seruants of God haue demanded in the Scripture vncontrolledly or without speciall calling that is a good warrant for vs to demand at the hands of God VVhat haue we further generally to bee obserued of prayer The necessitie and excellencie thereof It seemeth to be of no vse to make our petitions vnto God seeing he hath knoweth what we need either for his glory or our good and hath determined what to bestow vpon vs. Mat â— Yes verily wee must aske and that continually that is at set times without intermission by the commandement of Christ himselfe bidding vs aske and we shall receiue seeke and wee shall find knocke and it shall be opened vnto vs wherein wee should rest for as God hath for appointed all necessaries to be giuen vs so hath he also appointed the meanes whereby they should bee brought to passe whereof prayer is a chiefe so that the common proueth may be verified after a sort No prayer no pennie What other reason haue you for this We should therefore pray for the things we haue need of that hauing receiued them we might be assured we had them of God and not by accident of fortune as naturall men doe say How further is the necessitie of prayer considered Prayer is a key to open the storehouses of al Gods treasures vnto vs and as by knocking we enter into the place we desire to goe to so by prayer wee obtaine those things we need Also as men prouide gifts to make way for fauour Pro. 17.8 so prayer is a gift to appease Gods anger towards vs and as a stroke to teach those things that are aboue our reach and to put by those things that stand in our way And let vs hither adde that it is so necessarie as without it the vse and enioying the things wee haue is vnlawfull for as if wee take any thing that is our neighbours without asking him leaue we are accounted theeues 1. Tim. 4. so to take any thing of Gods whose all things are without asking them at his hand is fellonie Doth not God often times bestow his benefits without prayer Yes verily to the wicked many things either to prouoke them to repent or to make them inexcusable and to his children as a louing Father in regard of his ignorant and sometimes negligent child doth giue things vnasked euen so doth God towards his What is the excellencie thereof It is compared to incense or sweet perfumes Psal 14.41 for that they are as acceptable to the Lord as perfumes are to men and to the drops of hony as it were dropping from the lips of the Church as from a honie combe Cant. 4.11 Milke and honie is vnder her tongue How can God so infinitely wise take delight in our prayers that are so rude Because in Christ hee taketh vs for his children And therfore as parents rather take pleasure to heare their children stammer then some other to speake eloquently so doth the Lord take pleasure in the praiers of the Saints Of how many kinds is prayer Of two kinds either petition or thanksgiuing What is the petition It is a prayer whereby we desire all things necessarie And it is either for things of this present life with this exception so farre forth as the same shall be thought good vnto the wisedome of God or and that especially for the things of the life to come and that without exception VVhat is thanksgiuing Mat. 8.2 2. Sam. 15.25.26 It is a prayer wherein we magnifie the goodnesse of God and it is either in praising all his goodnesse wisedome power mercy and generally for the gouernment of his Church or for those particular fauors that by petition we haue receiued from his mercifull hands VVhat is annexed vnto both these kinds of prayer Confession of sinnes and of the righteous iudgement of God against them at the view whereof we being humbled may come more preparedlie to prayer in both kinds In what form manner should we frame our praiers We are herein for help of our weaknes and rudenesse in prayer to looke vnto the prayers of the holy men of God set downe in Scripture according as the estate wherein they were at the time of those prayers may best sort with the speciall causes wherein we are when we pray But especially and aboue any other yea aboue all them together wee are to looke vnto that most absolute prayer which our Sauiour Christ hath taught vs in the Gospell Dou you call that a prayer which of some is thought onely a forme of prayer to direct our prayers by It is both a prayer which we both may and ought to pray and also a forme of prayer whereunto we are to conform by which we ought to square al ours and therefore as S. Matthew 6. Matth. 6. â— biddeth vs pray after this sort so S. Luke biddeth vs say our Father c. May there not besides this prayer of the Lord be now vnder the Gospel a set form of praier in the church Yes verily so that it be left at the libertie of the Church to alter it and not at the liberty of priuat men without consent of the Church Wherefore is it conuenient that there be a set forme of prayer To help the weaker and ruder sort of people especially and yet so as the set forme make not men fluggish in stirring vp the gift of prayer in themselues according to diuers occurrents it being incident to the children of God to haue some gift of prayer in some measure Zach. 12.10 What is the Lords Prayer It is an absolute prayer in it selfe and a prayer giuing a perfect direction to frame al other prayers by What are the parts of this prayer Two the preface and the prayer it selfe What gather you of this that there is a preface set before the prayer Eccls 5.1 Psalm 26.6 Exod. 3. That Christian men are not to come malepertlie or rashly but with preparation for the Angell of the Lord standeth at the entrie to strike with hardnesse and blindnesse c. those that come without preparation for if we make preparation before we come to an earthly Prince 1. Tim. 2.8 and bethinke vs of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of Heauen and Earth How are we to prepare our selues Not onely to put off our euill affections but euen our honest and otherwise in their due time necessarie cogitations as the cares and thoughts of our particular vocations as of house or familie What is to be considered in the word father That we