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.
read definition p. 232. l. 31 read you shall no more call for me in Baal p. 245. l. 13. for private good read private prayer p. 254. l. 2 for preferring read preserving p. 255. l. 15. for revile read reveale p. 262. l. 21. for towards them read before them p. 272. l. 37. for owne read very p. 277. l. 43. for commended read commanded p. 289 l. 3. for goe read and therefore p. 293. l. 10. for retained read received l. 11. for retaine read receive p. 301. l. 5. read the publike are either p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out other p. 364. l. 36. for proposeth read purposeth p. 374. l. 13. for hands read hearts p. 405. l. 34. for of read and. p. 417. l. 41. read now in the time p. 420. l. 10. read But where God denieth p. 421. l. 17. leave out but. p. 423. l. 36. for which we have alone read which we have not p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication IMMANUEL OR THE MYSTERY OF THE INCARNATION OF THE SON OF GOD UNFOLDED By JAMES VSHER Archbishop of Armagh JOHN 1. 14. THE WORD WAS MADE FLESH LONDON Printed by M. F. for RICH. ROYSTON and are to bee sold at his shop at the sign of the Angel in Ivy-Lane MDCXLV THE MYSTERY OF THE Incarnation of the SON OF GOD. THE holy Prophet in the Book of the Proverbs poseth all such as have not learned wisdome nor known the knowledge of the holy with this Question Who hath ascended up into heaven or descended who hath gathered the wind in his fists who hath bound the waters in a garment who hath established all the ends of the earth What is his name and what is his SONS name if thou canst tell To help us herein the SON Himself did tell us when hee was here upon earth that None hath ascended up to heaven but hee that descended from heaven even the Son of man which is in heaven And that wee might not bee ignorant of his name the Prophet Isaiah did long before foretell that Vnto us a Childe is born and unto us a Son is given whose name shall bee called Wonderfull Counseller The Mighty God The Everlasting Father The Prince of Peace Where if it bee demanded how these things can stand together that the Son of man speaking upon earth should yet at the same instant bee in heaven that the Father of Eternity should bee born in time and that the Mighty God should become a Childe which is the weakest state of Man himself wee must call to minde that the first letter of this great Name is WONDERFULL When hee appeared of old to Manoah his name was Wonderfull and hee did wonderously Judg. 13. 18 19. But that and all the wonders that ever were must give place to the great mystery of his Incarnation and in respect thereof cease to bee wonderfull for of this work that may bee verifyed which is spoken of those wonderfull judgements that God brought upon Aegypt when hee would shew his power and have his name declared throughout all the earth Before them were no such neither after them shall bee the like Neither the creation of all things out of nothing which was the beginning of the works of God those six working dayes putting as it were an end to that long Sabbath that never had beginning wherein the Father Son and holy Ghost did infinitely glorifie themselves and rejoyce in the fruition one of another without communicating the notice thereof unto any creature nor the Resurrection from the dead and the restauration of all things the last works that shall goe before that everlasting Sabbath which shall have a beginning but never shall have end neither that first I say nor these last though most admirable peeces of work may bee compared with this wherein the Lord was pleased to shew the highest pitch if any thing may bee said to bee highest in that which is infinite and exempt from all measure and dimensions of his Wisdome Goodnesse Power and Glory The Heathen Chaldeans to a question propounded by the King of Babel make answer that it was a rare thing which hee required and that none other could shew it except the Gods whose dwelling is not with flesh But the rarity of this lyeth in the contrary to that which they imagined to bee so plain that hee who is over all God blessed for ever should take our flesh and dwell or pitch his tabernacle with us That as the glory of God filled the Tabernacle which was a figure of the humane nature of our Lord with such a kinde of fulnesse that Moses himself was not able to approach unto it therein comming short as in all things of the Lord of the house and filled the Temple of Solomon a type likewise of the body of our Prince of Peace in such sort that the Priests could not enter therein so in him all the fulnesse of the Godhead should dwell bodily And therefore if of that Temple built with hands Solomon could say with admiration But will God in very deed dwell with men on the earth Behold heaven and the heaven of heavens can not contain thee how much lesse this house which I have built of the true Temple that is not of this building wee may with greater wonderment say with the Apostle Without controversie great is the mystery of Religion God was manifested in the flesh Yea was made of a Woman and born of a Virgin a thing so wonderfull that it was given for a signe unto unbeleevers seven hundred and forty yeers before it was accomplished even a signe of Gods own choosing among all the wonders in the depth or in the heighth above Therefore the Lord himself shall give you a signe Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Esa. 7. 14. A notable wonder indeed and great beyond all comparison That the Son of God should bee made of a Woman even made of that Woman which vvas made of by himself That her womb then and the heavens now should contain him vvhom the Heaven of Heavens can not contain That hee who had both Father and Mother whose pedegree is upon record even up unto Adam who in the fulnesse of time vvas brought forth in Bethlehem and when hee had finished his course was cut off out of the land of the living at Jerusalem should yet notwithstanding bee in truth that which his shadow Melchisedec was onely in the conceite of the men of his time without Father without Mother without pedegree having neither beginning of dayes nor end of life That his Father should bee greater then hee and yet hee his Fathers equall That hee is before Abraham was and yet Abrahams birth preceded his wel-nigh the space of two thousand
part thereof unto idle and curious questions 2 Pet. 3. 16. 3. By abusing it to prophane mirth by framing jests out of it or against it Psal. 22. 13. Also by making Playes and Enterludes thereof 4. By maintaining Errour sinne and prophanenesse by it Mat. 4. 6. Isa. 66. 5. 5. By applying it to Superstition and unlawfull Arts to Magicall spels Sorceries and Charmes for the healing of diseases finding out of theft c. Deut. 18. 11. Acts 19. 13. How is Gods Name taken in vaine in regard of the Sacraments and other holy Mysteries and Ordinances of God When they are unworthily received and prophanely used Mal. 1. 11 12. 1 Cor. 11. 27. 29. Jer. 7. 4 10. So much of the chiefe particulars forbidden in this Commandement What are the helps or hinderances of the obedience thereof 1. That we both inure our hearts to feare and reverence the great and dreadfull Name of the Lord our God Deut. 28. 58. Eccles. 9. 2. and keep a carefull watch over our lips and lives lest by any meanes we dishonour him Psal. 39. 1. 2. That we avoid both the company of prophane persons who set their mouth against Heaven Psal. 73. 9. and all unnecessary dangers wherby divers have been occasioned to deny the Lord Mat. 26. 69 c. What is contained in the Reason annexed to the Commandement A dreadfull penalty That the Lord will not hold him guiltlesse that taketh his Name in vaine What is the summe of this threat That God will not leave this sin unpunished 1 King 2. 9. but will grievously punish the breach of this Commandement whereby he threatneth extreme miseries and judgements to the Transgressors For it being our happinesse to have our sins covered and not imputed Psal. 32. 2. it must needs be extreame unhappinesse to have it reckoned and imputed unto us What is implyed herein A fit opposition That howsoever mans Lawes take not hold of offending in this kind yet God will not acquit them Psal. 1. 5. nor suffer them to escape his righteous and fearefull Iudgements Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished although the Magistrate and the Minister also would pronounce him innocent and although the Malefactor flatter himselfe as if all dangers were past nay the more free that usually he escapes the Iudgements and punishments of men the more heavy plagues and vengeance will surely light upon him from God except he repent Hitherto of the Commandements concerning that service which is to be performed to God at all times as occasion shall require which is that which concerneth the speciall time wholly to be bestowed in his Worship The fourth and last Commandement of the first Table which setteth forth a certain day especially appointed by the Lord himselfe to the practise of the Worship prescribed in the three former Commandements for therein consisteth the chiefe point of the sanctifying of that day What are the Words of this Commandement Remember that thou keep holy the Sabbath day c. Exod. 20. 8 9 10 11. What are we to observe in these words First the Commandement and then the Reasons annexed thereunto What is the meaning of the Commandement It challengeth at the hand of every man one day of seven in every week to be set apart unto a holy rest and requireth all persons to separate themselves from their ordinary labour and all other exercises to his service on the same that so they being severed from their worldly businesses and all the works of their labour and callings concerning this life they may wholly attend to the worship of God alone Neh. 13. 15 16. Esa. 58. 13 14. Why doe you adde these words apart and separate To make a difference between the Sabbath dayes wherein wee must wholy and only serve God and the exercises of the other six days wherein every man must serve him in his lawfull calling What need is there of one whole day in every week to serve God seeing we may serve him every day That is not enough For 1. To the end that we should not plunge our selves so deeply into the affairs of the world as that we should not recover our selves the wisdome of God hath thought it fit that one day in seven there should be an intermission from them that we might wholly separate our selves to the service of God and with more freedome of spirit performe the same 2. A whole day is needfull for the performance of all the parts of Gods service and worship as hearing of publike Prayer and the Word preached Chatechising Administration of the Sacraments exercise of holy Discipline and consideration of the glory of God in the creatures 3. If Adam in his perfection had need of this holy day much more have we who are so grievously corrupted 4. If the Lord in love and wisedome considering our necessities both of soule and body hath set out a weeks time for both of provision that as every day we set apart some time for food and spend the rest in labour so we set one day in the week aside for our spirituall food and bestow the other dayes on our earthly affaires so as this day may in comparison be accounted the soules day wherein yet wee must have some care of our bodies as on the six dayes we must have some care of our soules What is forbidden in this Commandement The unhallowing or prophaning of the Sabbath either by doing the works of our calling and of the flesh or by leaving undone the works of the Spirit But is not this Commandement Ceremoniall and so taken away by the death of Christ No but is constantly and perpetually to be observed and never to cease till it bee perfectly consummated in the heavenly Sabbath Hebr. 4. 9 10. How prove you that 1. Because it is placed in the number of the perpetuall Commandements otherwise the Morall Law should consist but of nine words or Commandements which is contrary to Gods Word Deut. 4. 13. 2. Because this Commandement amongst the rest was written by the finger of God Exod. 31. 18. whereas no part of the Ceremoniall Law was 3. For that it was written in Tables of stone as well as the other Deut. 5. 22. As to signifie the hardnesse of our hearts so to signifie the continuance and perpetuity of this Commandement as well as the rest 4. Because it was before any Shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law have respect unto for the Sabbath was first instituted in Paradise before there was any use of Sacrifices and Ceremonies Gen. 2. 1 2 3. 5. The Ceremonies were as a Partition wall betwixt the Iews and the Gentiles but God doth here extend his Commandement not onely to the Iewes themselves but also to strangers Exod. 20. 10. Nehem. 13. 15 16 c. 6. Our Saviour Christ willing his followers which should live about forty yeares after his Ascension
to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all
holy to the Lord as we ought What be the sins condemned in the second part of this Commandement Generally the omission of any of the former duties and in particular 1. Idlenesse which is a sinne every day but much more on the Lords day 2. Prophane absence from or unfaithfull presence at Gods Ordinances 3. Neglect of calling our selves to a reckoning after holy Exercises 4. Being weary of the duties of the Sabbath thinking long till they be ended Amos 8. 5. Mal. 1. 13. What are the helps or hinderances to the keeping of this Commandement We must adde to the forementioned duties of remembrance an ardent endevour to taste the sweetnesse of holy Exercises Psa. 24. 2 3. 84. 1. c. that so we may come to make the Sabbath our delight 2. We must avoid and abhorre all prophane opinions either disanulling the necessity of the Sabbath or equalling any other day to it together with such meetings and Companies Exercises and occasions whereby we shall be in danger to be drawne to the unhallowing of the Sabbath day Ezek. 22. 26. So much of the Commandement What reasons are used to inforce the same Foure Whence is the first taken From equality by a secret reason of comparison of the lesse That forasmuch as God hath allowed us six dayes of seven for our affaires to doe our owne businesse in whether it be labour or honest recreation and reserved but one for himselfe when as he might most justly have given us but one of seven and have taken six to himselfe we ought not to thinke it much to spend the whole seventh day in the service of God What learne you from hence The unequall and wretched dealing of most men with God who by the grant of this Commandement urge usually at their servants hands the worke of a whole day in every of the six dayes yet upon the Lords day thinke it enough both for themselves and those under them to measure out unto the Lord three or foure houres only for his service using one measure to mete the service due unto themselves and another to mete the service due unto God which is a thing abominable before God Pro. 11. 1. And so much the more as the things are greater and of more value which they mete with lesser measures Whence is the second Reason taken From Gods owne right who made the Sabbath and is Lord of it For the seventh day is the Sabbath of the Lord thy God This day is his and not ours Whence is the third From the example of God That as God having made all things in the six dayes rested the seventh day from creating any more so should we rest from all our works God himselfe ceasing from his worke of Creation on that day and sanctifying it with what joy ought we to imitate our God herein Gen. 2. 2 3. Exod. 31. 17. Did God cease from all works on the seventh day No verily he did then and still continueth to doe a great worke in preferring the things created Ioh. 5. 17. What learne you from this 1. That we be not idle on the Lords day seeing Gods example is to the contrary but attend upon the Lords service 2. That as the Lord preserved on the Sabbath day things created in the six dayes before but created none other new so by his example we may save things on that day which otherwise would be lost but we may not get or gaine more Whence is the fourth and last reason drawne From hope of blessing because God ordained not the Sabbath for any good it can doe to him but for the good of unthankfull man and therefore he blessed and sanctified it not onely as a day of service to himselfe but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same Exodus 31. 13. Esa. 56. 6 7. What is meant by Sanctifying it The setting it apart from worldly businesses to the service of God What by Blessing Not that this day in it selfe is more blessed then other dayes but as the acceptable time of the Gospell is put for the persons that receive the Gospell in that time so by blessing this day he meaneth that those that keep it shall be blessed and that by setting it apart and separating it by this Commandement from other dayes to be kept holy by publick exercises of his holy worship and service God hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought Wherein shall they be blessed that keep the Sabbath day 1. In all the holy exercises of the Sabbath which shall serve for their further increase both of the knowledge and feare of God and all other spirituall and heavenly graces accompanying salvation 2. In matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as on the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soever it have and bring some curse or other upon our labours in the week dayes which in themselves are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or as a Father of an houshold doth teach his Subjects or Family their duties towards himselfe What is taught in the second Table Our duties to our selves and our neighbours the performance whereof is commonly called Justice or Righteousnesse wherein God teacheth his Subjects and Familie their duties one towards another What is the summe of the Commandements of the second Table Thou shalt love thy Neighbour as thy selfe Lev. 19. 18. Mat. 22. 39. Or As you would that men should doe unto you doe you unto them likewise Mat. 7. 12. Luke 6. 31. What generall things doe you observe belonging to this Table 1. That it is like unto the first Matth. 12. 39. and therefore that according to the measure of our profiting in the first Table we profit also in this In which respects the Prophets and Apostles doe commonly try the sincerity and uprightnesse in profiting under the first Table by the forwardnesse in the second 2. That the workes thereof are in higher or lower degree of good or evill as they are kept or broken towards one of the houshold of faith rather then towards a neighbour simply 1 Cor. 6. 8. 10. 32. Gal. 6. 10. Deut. 22. 2 3. 3. That out of our bond to our neighbour we draw all our duties to all men 1 Thes. 3. 12. 5. 15. reaching them even to the wicked so farre forth as we hinder not Gods glory nor some great duty to others especially the houshold of faith for sometime it may so fall out that that which men require and that otherwise are right may not bee given as Rahab though subject to
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
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
except hee shew himself unto us not that hee is hidden in the darknesse for hee dwelleth in the light but that the dulnesse of sight and blindnesse of our hearts cannot reach unto that light except hee declare himself unto us like as the Sunne is not seen but by his own light so God is not known but by such means as hee hath manifested himself By what means hath God revealed himselfe By his Divine works and by his holy Word as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm The Heavens declare the glory of God and the firmament shewth his handy work and so continuing unto the seventh verse touching his Works and from thence to the end of the Psalm touching his Word The law of the Lord is perfect converting the Soule the testimony of the Lord is sure making wise the simple What gather you of this That all curious searching to know more of God then hee hath shewed of himself is both vain and hurtfull to the searchers especially seeing by his Works and Word hee hath declared as much as is profitable for men to know for his glory and their eternall felicity Therefore Moses saith Deut. 29. 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever What bee the Divine works whereby God hath shewed himself The Creation and preservation of the world and all things therein so the Apostle to the Romans saith That all men are inexcusable seeing that which may bee known of God is made manifest within them for God hath made it manifest unto them For the invisible things of God while they are understood in his works by the Creation of the world are seen even his eternall power and Godhead Rom. 1. 19 20. Also preaching amongst the grosse Idolatrous Lystrians Act. 14. 17. hee saith that God hath not left himself without Testimony bestowing his benefits giving rain and fruitfull seasons from heaven filling our hearts with food and gladnesse And preaching among the learned and yet no lesse superstitious Athenians hee citeth and canonizeth the Testimony of the Poets to shew that God is not farre from every one of us for in him wee live move and have our beeing Act. 17. 27 28. For whosoever amongst the Heathen Poets and Philosophers which professed wisdome hath not been wilfully blinde have learned by contemplation of the Creatures of the world that God is the Maker and preserver of the same What use is there of the knowledge obtained by the Works of God There is a double use the one to make all men void of excuse as the Apostle teacheth Rom. 1. 20. and so it is sufficient unto condemnation The other is to further unto salvation and that by preparing and inciting men to seek God If happily by groping they may finde him as the Apostle sheweth Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word or after they have known God out of his Word by contemplation of his infinite power wisdome and goodnesse most gloriously shining in his Works to stirre them up continually to reverence his Majesty to honour and obey him to repose their trust and confidence in him and so the Children of God doe use this knowledge of God gathered out of his Divine Works as appeareth in many places of the Scriptures and especially of the Psalmes which are appointed for the exercise of the whole Church Psal. 8. Psal. 19. Psal. 95. Psal. 104. 136. c. Are not the Works of God sufficient to give knowledge of the onely true God and the way unto everlasting happinesse They may leave us to bee without excuse and so are sufficient unto condemnation but are not able to make us wise unto Salvation because of things which are necessary unto Salvation some they teach but imperfectly others not at all as the distinction of the Persons in the Godhead the fall of man from God and the way to repaire the same Where then is the saving knowledge of God to bee had perfectly In his holy Word for God according to the riches of his Grace hath been abundant towards us in all wisdome and understanding and hath opened unto us the Mystery of his will according to his good pleasure which hee hath purposed in himself as the Apostle teacheth Ephes. 1. 7 8 9. What course did God hold in the delivery of his Word unto men In the beginning of the world hee delivered his Word by Revelation and continued the knowledge thereof by Tradition while the number of his true worshippers were small but after hee chose a great and populous Nation in which hee would bee honoured and served hee caused the same to bee committed to writing for all ages to the end of the world for about the space of two thousand five hundred yeeres from the Creation the people of God had no writen Word to direct them Thence for the space of three thousand one hundred yeers unto this present time the Word of God was committed unto them in writing yet so that in half that time Gods will was also revealed without writing extraordinarily and the holy books indited one after another according to the necessity of the times but in this last half the whole Canon of the Scriptures being fully finished wee and all men unto the worlds end are left to have our full instruction from the same without expecting extraordinary revelations as in times past Were these Revelations in times past delivered all in the same manner No for as the Apostle noteth Heb. 1. 1. at sundry times and in divers manners God spake in times past unto the Fathers by the Prophets The diverse kindes are set down in Numb 12. 6. and 1 Sam. 8. 6. and may bee reduced to these two generall heads Oracles and Visions What call you Oracles Those Revelations that God as it were by his own mouth delivered to his servants and that ordinarily by Vrim and Thummim or by Prophets extraordinarily called What doe you understand by Visions Those Revelations whereby God signified his will by certain images and representations of things offered unto men as may bee seen in the Visions of Daniel Ezekiel Jeremie c. How were these Visions presented unto men Sometime to men waking sometime to men sleeping sometime to the mind sometime by the eyes to the imagination of men sleeping were offered divine dreams in expounding whereof we read that Joseph and Daniel excelled but now they together with all other extraordinary Revelations are ceased Where then is the Word of God now certainely to be learned Onely out of the Book of God contained in the holy Scriptures which are the onely certain testimonies unto the Church of the Word of God 1 John 5. 9. 2 Tim. 3. 15. Why may not men want the Scriptures now as
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
9. Whether is grace properly attributed to God in the second sense or no Yea most properly for God doth justifie us that is he doth account us for just through his Sonne Jesus Christ and that of his free grace and favour without any desert of our parts or any thing in us Rom. 3. 20. 24. 4. 16. What be the causes of this grace or favour of God The efficient cause is his goodnesse and free will the finall cause cause thereof is the salvation of his chosen children and the glory of himselfe and of his Son Christ Jesus What be the effects of Gods grace to us wards In generall the grace of God whereof there is no cause in us but onely his own goodnesse and will is the first cause the middle cause and the the last cause and the onely cause of all that belongs to our salvation Rom. 9. 11. And particularly it is the cause of our Election of our Redemption of the sending of Christ into the world of our Calling of the preaching of the Gospell Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell Gal. 1. 15 16. Eph. 3. 8. 9. It is the cause of our Faith of the forgivenesse of our sinnes of our whole justification of our regeneration of our renovation of our love to God and our neighbour of the Holy Ghost in us of our good works of our obedience of our perseverance of the feare of God of eternall life and of life it selfe 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word the begining the continuance and the accomplishment of our whole salvation doth depend wholly upon the grace and favour of God and what good thing soever we have or have had or may have belonging either to this life or to the life to come is to be attributed wholly to the grace and favour of God What is the love of God It is an essentiall property in God whereby he loves himselfe above all and others for himselfe 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2 3. What learn you from hence That wee should love him dearely and other things for him That we may the better know what the love of God is declare first what love is in our selves It is a passion of the mind whereby we are so affected towards the party whom we love that we are rather his then our own forgetting our selves to doe him good whom we so love And is love such a thing in God No the true love of God is not such as our love is What difference is there There is great difference two wayes First in time for love was in God before it was in us or in any thing created for he loved himselfe and us also before the world was John 17. 23. Secondly they differ in nature and quality for that love which is in God is most perfect and pure Rom. 9. 13. without passion but in us it is imperfect and matched with passions with impure affections and grief of the mind After what manner doth the Scripture expresse the love of God In the Scriptures God doth compare himselfe to a father and to a mother loving their children to a hen gathering her chickens together under her wings to a good shepherd seeking up his sheep and to divers other things And wherefore serve these comparisons They are for our profit two wayes First to shew us that Gods love towards us is most vehement and sincere Secondly to make us bold in coming to him and calling upon him so for this love Christ Jesus calleth us by all the names of love as his servants his kinsmen his friends his spouse his brethren and by many names moe to shew that he loveth us with all loves the fathers love the mothers love the masters love the husbands love the brothers love c. and if all loves were put together yet his love exceedeth them all for all could not doe so much for us as he alone hath done If love doth not signifie any affection or passion in God as it doth in us what then doth it signifie In God it signifieth three things most perfect first the eternall good will of God towards some body for the love of God supposed towards the Elect is his everlasting good will or his purpose and determination to shew them mercy to doe them good and to save them as in Rom. 9. 11. 13. Secondly the effects themselves of his love or good will whether they be temporall concerning this life or eternall concerning the life to come as in the 1 John 3. 1. Thirdly the pleasure and delight which he taketh in that which he loveth and so it is taken in Psal. 45. 7. 23. What things doth God love besides himselfe Besides himselfe God loveth all things else whatsoever he made but he loveth not sinne and iniquity for he never made it as Saint John saith 1 John 2. 16. Again he loveth his Son being manifested in the flesh and he loveth his chosen children for his Sons sake with whom he is well pleased Mat. 3. last verse Obj. 1. The Scripture saith that God doth hate all that work iniquity how then can God both hate and love one and the same man In every wicked man we must consider two things First His nature Secondly his sinne His nature is the work of God and that he loveth but his iniquity is not of God and that he hateth Obj. 2. God doth afflict his children therefore he doth not love them Whom he loveth he correcteth and therefore he correcteth them because he loveth them even as a gold-smith tryeth his gold in the fire because he loveth it Whether doth God love all alike or no No he preferreth mankind before all his other creatures for which cause God is called Philanthropos that is a lover of men and this appeareth by three effects of his love First he made him according to his own Image that is in righteousnesse and true holinesse Gen. 1. 26. Eph. 4. 24. Secondly he made him Lord over all his creatures Psal. 8. 5 6. Thirdly he gave his own Son to death for his ransom Doth God love all men alike No for he loveth his Elect better then the Reprobate for the Elect he calleth effectually by his Spirit in their hearts when he calleth others but by the outward voyce of the Gospell c. Again amongst the Elect themselves some are actually wicked and not yet reconciled nor called as was Paul before his conversion but the rest are called and already made holy by Faith in Christ as Paul was after his conversion and of these he loveth the latter sort with a greater measure of love then the former as the Scripture testifieth in Prov. 8. 17. What manner of love doth God beare
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
Secondly in men the thing which is understood and the understanding it self is not all one but in God it is all one What reason have you for this The reason is because only God is altogether life and his life is altogether understanding and his understanding is the highest degree of life and therefore he hath his conceiving and begetting most inward of all What mean you when you say most inward of all I mean that the Father conceiveth of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing but that which he himself is and that is the second subsistence in the Trinity which we call Everlasting Son of God Now let me hear what the holy Ghost is and how he proceedeth from the Father and the Son For the understanding of this matter wee must consider two things First that in the essence of God besides his understanding there is a will Secondly what be the properties of this will in God Esa. 46. 10. What are the properties of Gods will First it applieth his power when where and how he thinks good according to his own mind Secondly it worketh everlastingly upon it self as his understanding doth What doe you gather by this That because it hath no other thing to work upon but it self it doth delight it self in the infinite good which it knoweth in it self for the action of the will is delight and liking And what of that That delight which God or his will hath in his own infinite goodnesse doth bring forth a third Person or subsistence in God which we call The holy Ghost What is that same third subsistence in God The mutuall kindnesse and lovingnesse of the Father and the Son What mean you by this mutuall lovingnesse and kindnesse The Father taketh joy and delight in the Son or his own Image conceived by his understanding and the Son likewise rejoyceth in his Father as he saith himself and the reason thereof is this the action of the will when it is fulfilled is love and liking What resemblance can you shew thereof in some thing that is commonly used amongst us When a man looketh in a glasse if he smile his image smileth too and if he taketh delight in it it taketh the same delight in him for they are both one If they be all one then there are not three beeings The face is one beeing the image of the face in a glasse is another beeing and the smiling of them both together is a third beeing and yet all are in one face and all are of one face and all are but one face And is it so in God Yea for even so the understanding which is in God is one beeing the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing and the love and liking of them both together by reason of the will fulfilled is a third beeing in God and yet all are but of one God all are in one God and all are but one God Which of these three is first There is neither first nor last going afore or comming after in the essence of God but all these as they are everlasting so they are all at once and at one instant even as in a glasse the face and the image of the face when they smile they smile together and not one before not after another What is the conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together whereupon we conclude three distinct Persons or in-beeings which we call the Father the Son and the holy Ghost in one spirituall yet unspeakable substance which is very God himself But what if some will be yet more curious to know how the Son of God should be begotten and how the holy Ghost should proceed from the Father and the Son how may we satisfie them Well enough for if any will be too curious about this point we may answer them thus Let them shew us how themselves are bred and begotten and then let them aske us how the Son of God is begotten and let them tell us the nature of the spirit that beateth in their pulses and then let them be inquisitive at our hands for the proceeding of the holy Ghost And what if they cannot give us a reason for the manner of their own beeing may they not be inquisitive for the manner of Gods beeing No for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves let them give us leave to be ignorant not only in this but in many things moe which are such as no eye hath seen nor ear hath heard nor wit of man can conceive Let us now hear out of the Scriptures what the holy Ghost is He is the third Person of the Trinity by communication of essence eternally proceeding from the Father and from the Son Are you able to prove out of the Scripture that the holy Ghost is God Yes because the many properties and actions of God are therein given to him as to the Father and to the Son Let us hear some of those proofs 1t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God 2ly Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ because the Lord anointed him c. 3ly 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us Gods Temples because the Holy Ghost dwelleth in us Saint Augustine in his 66. Epistle to Maximinus saith it is a cleare argument of his God-head if we were commanded to make him a Temple but of timber and stone because that worship is due to God only therefore now we must much more think that he is God because we are not cōmanded to make him a temple but to be a temple for him our selves What other reason have you out of the Scripture Peter reproving Ananias for lying to the Holy Ghost said that he lyed not to men but to God Acts 5. 3 4. Have you any more reasons from the Scripture Yea two more one from Saint Paul and another from Saint Paul and Esay together What is your reason from Saint Paul When he sheweth how many sundry gifts are given to men he saith that one and the selfe-same Spirit is the distributer of them all therefore he is God for none can distribute those gifts which Paul speaks of but God 1 Cor. 12. ver 6. 11. What is your reason from Esay and Saint Paul together Esay saith in the Chapter 6. 9. I heard the Lord speaking which place Paul expoundeth of the Holy Ghost Acts 28. 25. But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from
naturall Son of God How is he said to be conceived by the Holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which Fathers doe naturally in the begetting of their children not that any of the substance of the Holy Ghost which is indivisible came to his generation in the womb of the Virgin Why is he called the Word John 1. 1. As for other reasons declared in the doctrine of the Trinity so also because he is he whom the Father promised to Adam Abraham and all the holy Patriarchs to make his promises of salvation sure unto them as a man that hath ones word thinketh himself sure of the matter that is promised Why is the Word said to have been in the beginning Joh. 1. 1. Not because he began then to be but that then he was and therefore is from all eternity What gather you of this that he is the Wisdome of God That our Saviour is from everlasting as wel as his Father for it were an horrible thing to think that there were a time when God wanted Wisdome Why is he called the Character or Image of his Father Because God by him hath made himselfe manifest to the world in the Creation and especially in the Redemption of it What learn you from hence That whosoever seeketh to come to the knowledge of God must come to it by Christ. How is the Godhead of Christ proved Not onely by abundant testimonies of Scripture Esa. 7. 14. 9. 6. 25. 9. John 1. 1. 20. 28. Rom. 9. 5. 1 Joh. 5. 20. But also by his miracles especially in the raising of himselfe from death Rom. 1. 4. together with the continuance and conquest of the Gospell Acts 5. 39. and that not by carnall power or policie but onely by the power of his Spirit Zach. 4. 6. and patient suffering of his Saints Rev. 12. 11. Why was it requisite that our Saviour should be God Because first none can satisfie for sin nor be a Saviour of soules but God alone Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good is worthy to redeem another mans sin which deserveth everlasting punishment Secondly the satisfaction for our sins must be infinitely meritorious otherwise it cannot satisfie the infinite wrath of God that was offended therefore that the work of our Redemption might be such it was necessary our Saviour should be God to the end his obedience and sufferings might bee of an infinite price and worth Acts 20. 28. Heb. 9. 14. Thirdly No finite creature was able to abide and overcome the infinite wrath of God and the sufferings due unto us for our sins Therefore must our Saviour be God that he might abide the burthen of Gods wrath in his flesh sustaining and upholding the man-hood by his divine power and so might get again and restore to us the righteousnesse and life which we have lost Fourthly our Saviour must vanquish all the enemies of our salvation and overcome Satan Hell Death and Damnation which no creature could ever doe Rom. 1. 4. Heb. 2. 14. Fifthly he must also give efficacie to his satisfaction raising us up from the death of sin and putting us in possession of eternall life Sixthly he must give us his Spirit and by it seale these graces to our soules and renew our corrupt nature which only God can doe What comfort have we then by this that Christ is God Hereby we are sure that he is able to save by reconciling us to the Father And what by this that he is the Sonne That uniting us unto himselfe he may make us children unto his heavenly Father Heb. 2. 10. Being God before all worlds how became he man He took to himselfe a true body and a reasonable soule being conceived in time by the Holy Ghost and born of the Virgin MARY Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31 32. 2. 7. and so became very man like unto us in all things even in our infirmities sin onely excepted Heb. 5. 7. In which respect he hath the name of the Sonne of man given unto him Matth. 26. 24. because he was of the nature of man according to the flesh and the Sonne of David Mat. 9. 27. because he sprang of the linage and stock of David How doth it appeare that he was true man Besides manifold predictions and cleare testimonies of Scripture Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5 c. it is abundantly proved by plentifull experiments especially by his partaking of humane infirmities his Conception Birth Life and Death 1 Pet. 3. 18. Joh. 4. 6 7. Luk. 1. 31. 2. 7. Heb. 2. 9. 14 15. How by his Conception Because according to the flesh he was made of a woman and formed of her onely substance she continuing still a pure Virgin by the power of the most High Rom. 1. 3. Gal. 4. 4. Luk. 1. 34 35. Why is he said to be born Mat. 2. 1. To assure us of his true humanity even by his infancie and infirmitie Luk. 2. 7. Why was he born of a Virgin Luk. 1. 27. That he might be holy and without sin the naturall course of originall corruption being prevented because he came not by naturall propagation What learn you from hence That God is faithful as well as merciful ever making good his word by his work in due season Luk. 1. 20. 45. Act. 3. 18. 24. Why is there mention of the Virgin by her name Mary Luc. 1. 27. For more certainty of his birth and linage Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty Luk. 2. 24. compared with Lev. 12. 8. What gather you from hence The marvellous grace of Christ who being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Did he not passe through the Virgin Mary as some say like as saffron passeth through a bag and water through a Pipe or Conduit God forbid he was made of the seed of David and was a plant of the root of Jesse for he took humane nature of the Virgin and so the Word was made flesh If he was only made flesh it would seem that the Godhead served instead of a soul unto him Flesh is here taken according to the use of Scripture for the whole man both body and soul otherwise our Saviour should not have been a perfect man and our souls must have perished everlastingly except his soul had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh In no wise no more then he was turned into sin or into a curse because it is said He was made sin and made a curse for us 2 Cor. 5. 21. Gal. 3. 13. If the Godhead be not changed into the Manhood is it not at least mingled with it Nothing lesse for then he should be
the world Esa. 9. 7. What fruit receive we by the Kingly office of our Saviour Christ By it all the treasures brought in by his Priestly and Propheticall office are dealt to us continually For from it all the means of applying and making effectuall unto us Christ and all his benefits doe come yea without it all the actions of his other offices are to us void fruitlesse and of none effect What comfort have we by this Hereby we are assured that by his Kingly power we shall finally overcome the flesh the world the devill death and hell To whom will this blessed King communicate the means of salvation He offereth them to many and they are sufficient to save all mankind but all shall not be saved thereby because by faith they will not receive them Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithfull in some sort also made partakers of this honor of his Kingdome Yes verily For they are made Kings to rule and subdue their stirring and rebellious affections and to tread Satan under their feet Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures and three offices of our Saviour Shew now in what state did Christ God and man perform this three-fold office In a two-fold estate 1. Of abasement and humiliation Phi. 2. 7 8. 2. Of advancement and exaltation Ph. 2. 9. Col. 2. 15. Eph. 1. 20 21. In the former he abased himself by his sufferings for sin whereof we have heard largely in the declaration of his Priesthood In the latter he obtained a most glorious victory and triumphed over sin thereby fulfilling his Priesthood and making way to his Kingdome What was his estate of Humiliation It was the base condition of a servant whereto he humbled himself from his Conception to his Crosse and so untill the time of his resurrection Phil. 2. 7 8. Wherein did this base estate of the Son of God consist In his Conception Gestation and Birth and in his Life diversly as in his Poverty Hunger Thirst Wearinesse and other Humiliations even unto death of which heretofore hath been spoken What learn you from this that Christ first suffered many things before he could enter into his Glory Luk. 24. 26. 46. That the way to reign with Christ is first to suffer with him and such as bear the Crosse constantly shall wear the Crown eternally Rom. 8. 17 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation His glorious condition Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection Acts 2. 24 31 36. and comprehending his Ascension Eph. 4. 8. Acts 2. 34. Heb. 9. 24 25. Sitting at the right hand of God his Father Psal. 110. 1 2 5 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world Mat. 25. 31. What is the first degree of this estate His glorious Resurrection for after he had in his manhood suffered for us he did in the third day rise again by his own power from the dead Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4. What it needfull that Christ being dead should rise again Yes it was for his own glory and our good Acts 2. 24. 1 Cor. 15. 21 22. How for his glory That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and a Saviour Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30 31. How for our good That having paid the price of our redemption by his death we might have good assurance of our full Justification by his life 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What speciall comfort ariseth from this that the Lord of life is risen from death 1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification that he that had the power of death is destroyed Heb. 2. 14. his works dissolved 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory 1 Cor. 15. 54. 2. It comforteth me because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world 3. It ministreth unto me a comfortable hope that I shall rise again in the last day from bodily death What fruits then are we to shew from the vertue of his resurrection We are to stand up from the dead to awake to righteousnesse to live unto God and dying in him or for him to look for life again from him Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself To let us know that as he had power to lay down his life so he had also to take it up again Joh. 10. 18. What gather you hence That being Lord both of quick and dead he can and will both quicken our souls here to the life of grace and raise our bodies hereafter to the life of glory Rom. 14. 9. John 5. 21. Phil. 3. 21. Why did he rise the third day Because the bands of death could no longer hold him this being the time that he had appointed and the day that best served for his glorious resurrection Act. 2. 24. Mat. 20. 17. 12. 40. Why did he not rise before the third day Lest rising so presently upon his death his enemies might take occasion of cavill that he was not dead Mat. 27. 63 64. 28. 13 14. And why would he not put it off untill the fourth day Lest the faith of his Disciples should have been weakned and their hearts too much cast down and discouraged Mat. 28. 1. Luc. 24. 21. What gather you hence That as the Lord setteth down the tearm of our durance so doth he chuse the fittest time of our deliverance Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation His Ascension Mark 16. 19. Ephes. 4. 8 9. For we beleeve that Christ in his humane nature the Apostles looking on ascended into heaven What assurance have you of Christs Ascension The evidence of the Word the testimony of heavenly Angels and holy men Luc. 24. 51. Acts 1. 9. Wherefore did Christ ascend into heaven Because he had finished his Fathers work on earth Joh. 17. 3 4 5. and that being exalted in our nature he might consecrate a way prepare a place Joh. 14. 2 3. and appear in the presence of God to make intercession for us Heb. 4. 29. 9. 24. VVhat benefits did he bestow upon his Church at his Ascension He triumphed over his enemies gave gifts to his friends and taking with him a pledge of our flesh he sent and left with us the earnest of his Spirit Eph. 4. 8. Heb. 10. 12. 20. 2
of the second Commandement What is the third Thou shalt not take the Name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his Name in vaine Exod. 20. 7. What is contained in these words 1. The Commandement 2. The Reason What is the summe of the Commandement That we impeach not but by all meanes advance the glorious Name of God in all things whereby he maketh himselfe knowne to men Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God Mat. 5. 16. What doe you observe herein The high honour that God sheweth unto us who being able without us to maintaine his owne Name and glory either by himselfe or by his Angels hath notwithstanding committed the maintenance thereof unto us which should teach us to be very chairy of it and carefull to discharge our duty faithfully in walking worthy of this honour and defence of his Name which he vouchsafeth us What is the meaning of those words Thou shalt not take Thou shalt not take up upon thy lips or mouth as this phrase is opened in Psal. 16. 4. and 50. 16. that is not speake use or mention for the tongue is here specially bound to the good abearing Why was it needfull to have a speciall Commandement for the direction of the tongue in Gods service Because it is an untamed evill and unbridled Iam. 3. 8. and therefore a whole Commandement cannot be imployed amisse for the direction of it in the use of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuses of our tongues towards our neighbours there is much more need of a Precept both for direction and restraint of it in the matters concerning God and his most glorious Name What are we to understand by the Name of God The speech is taken from the manner of men who are knowne by their Names to signifie God himselfe both in his Essence and Majesty Isa. 26. 8. Exod. 3. 13 14. 34. 5 6 7. And in all things whereby he hath made himselfe knowne unto us as he is holy 1. Titles and proper names as Iehovah Elohim Iesus 2. Properties and Attributes as Love Wisdome Power Iustice Exod. 33. 18 19. 34. 5 6 7. 14. 3. Works and Actions Psal. 8. 1 9. 14. 5 10. 4. Word both Law and Gospell Psalme 138. 2. Deut. 18. 19. 22. 32. 3. Acts 9. 15. Whence the Law of Christ Esa. 42. 4. is expounded to be his name Matth. 12. 21. 5. Sacraments Matth. 28. 18 19. Acts 2. 38. 6. Censures 1 Cor. 5. 4 5. Matth. 18. 20 7. Prayer Gen. 4. 26. 8. The whole worship of God with all the Ordinances pertaining thereto and whatsoever he honoured reverenced and glorified Deut. 5 Mal. 1. 11 12. Mich. 4. 5. Acts 21. 13. What is meant by this word in vaine All abuse of them and all rash negligent and carelesse dealing therein where mentioning the smaller fault he declareth the hainousnes of the greater For if the taking of his name in vaine only be a sinne how hainous a sin is it when it is blasphemed or used for confirmation of a lye What is then forbidden in the Commandement Every wrong offered to the glory of God and doing of ought that may any way reproach the Lord to cause him to be lesse esteemed Mal. 1. 6. 12. All unreverent and unholy use of his name and prophaning of his Titles Properties Actions and Ordinances either by mouth or by action Lev. 21. 32. What are the parts of the Prohibition Two 1. The mentioning or using of Gods name in word or in deed when it should not be used and when there is no just cause so to doe 2. The using of it amisse and abusing it when duty bindeth us to use it with feare and holinesse What is required in this command 1. That we sanctifie Gods Name as it is holy and reverend Matth. 6. 9. Psal. 111. 9. and labour by all we can to lift it up that others may be moved by us more to love serve and honour him 2. That we use the things aforesaid with all reverence and circumspection to such uses as they are appointed unto by God In a word that we have a carefull and a heedy watch to all things that may advance Gods glory and use all sincere and diligent behaviour therein What is that wherein this our carefulnesse is required 1. A diligent preparation and advisednesse before we meddle with any of these holy things that we bethinke our selves before hand what we are to doe and consider both of the cause that should move us to speake of them and of the reverent manner of using them 2. A reverent disposition in the action it selfe that wee use earnest attentivenesse therein and seriously thinke how powerfull God is to punish the taking of his name amisse as also how able and ready to blesse them who shall reverently and holily behave themselves in the right use thereof for which cause we are to remember that the Name of God is fearefull as it is written Psal. 99. 3. Deut. 28. 58. Declare now what particular duties are contained in this Commandement 1. The honouring of God and his Religion by our holy conversation Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joyned with hypocrisie Tit. 1. 16. Mat. 15. 7 8 9. prophanenesse and an evill life whereby the Name of God and profession of Religion is dishonoured Rom. 2. 24. 2. Confession of Christ unto suffering yea martyrdome if cause be Rev. 2. 13. the contrary whereof is shrinking in case of perill and denying God the honor of our suffering for him Mat. 10. 33. 3. Honourable and reverent mention of God and his Titles Properties Attributes Works Word and Ordinances Psal. 19. 1 2. 71. 15. Prov. 31. 26. What vices are repugnant to this An unreverent mention or an unadvised sudden and causelesse speaking of any of these and all abusing of the Names and Titles of God How is that done 1. By saying in our common talke O Lord O God O Jesus c. or in wondring wise good God good Lord c. in matters of light and no moment and for such foolish admirations and taking Gods Name lightly upon every occasion is here condemned 2. By idle wishes 3. By imprecations and cursings Gen. 16. 5. 2 Sam. 16. 8 9. 4. By Blaspheming 5. By the abuse of Oathes Jam. 5. 12. Is there any true use of Oathes Yes in matters of importance that cannot be decided but by an Oath it is good and lawfull to sweare by the Name of God and a duty specially commanded Deut. 6. 13. and 10. 20. so that it be done truly advisedly and rightly for so is the Commandement Jer. 4 2. Thou shalt sweare in righteousnesse How are we to sweare in truth Affirming what we know to be
3. 4. but then most abominable Ezek. 23. 37 38. 4. The keeping a peece of the day not the whole or giving liberty to our selves in the night before the whole Sabbath be ended 5. The forbearing our selves but imploying others in worldly businesses for preventing of which sinne God is so large in naming of the persons which in this Commandement are forbidden to worke Why is there a particular rehearsall of these persons in this Commandement To take away all excuses from all persons in this Commandement for the Lord did see that such was the corruption of men that if they themselves did rest upon this day from labours they would thinke it sufficient not caring how they toyled out and wearied their servants at home with continuall labour as many doe so that it were better to be such mens Oxen then their servants so small care they have of their soules What is the speciall use of this rehearsall To teach us that all sorts and degrees of persons are bound to yeeld this duty unto God and that the Sabbath is to be kept both by our selves and those that doe belong unto us Was it not ordained also for the rest and refreshing of men and beasts especially Servants which could not otherwise continue without it That also was partly intended as may appeare by Deut. 5. 14. but not principally for the things here contained doe concerne the worship of God but that wearing and toyling out of servants and beasts is against the sixt Commandement and working is here forbidden that men might be the more free for the worship of God and therefore though servants had never so much rest and recreation upon other dayes yet they ought to rest upon this day in that regard Why is there mention made of allowing rest to the beasts First that we may shew mercy even to the beasts Prov. 12. 10. Secondly to represent after a sort the everlasting Sabbath wherein all Creatures shall bee delivered from the bondage of corruption Rom. 8. 20 21. Thirdly because of the whole imployment of men in the Lords service for beasts cannot be travelled or used in any worke upon that day unlesse man be withdrawne from Gods service yea though the beast could labour without mans attendance yet his minde would some time or other be carryed away and distracted thereby that it would not be so fit as it ought to be for Gods service To whom especially is the charge of this Commandement directed To Housholders and Magistrates who stand charged in the behalfe both of themselves and of all that are under their roofe and Government Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder That not only himselfe keep the Lords day but also his Wife Children and Servants as much as may be For as they serve him in the weeke dayes so he must see that they serve God on the Lords day What gather you of this That a Housholder should be as carefull of the Lords businesse as of his owne And if he will not keep such a servant as is not carefull in his ordinary worke much lesse should he keep any that will not be carefull in the Lords worke how skilfull soever he be in his owne What is the Magistrates part To see that all within his gates keep the Lords day Jo. 24. 15. even strangers though Turks and Infidels Neh 13. 15. causing them to cease from labour and restraining them from all open and publick Idolatry or false Worship of God much more all his owne Subjects whom he ought to force to heare the Word 2 Chron. 34. 33. So much of the first part of this Commandement touching our rest from all worldly businesses What followeth in the next place The second and greater part of this Commandement which is the sanctifying of this Rest and keeping it holy unto the Lord by exercising of our selves wholly in the service of God and performing the duties of that day Are we as strictly bound to these duties as the Jewes Yes verily and more then they because of the greater measures of Gods graces upon us above that which was upon them What is required of us herein To make the Sabbath our delight to consecrate it as glorious to the Lord Isa. 58. 13. and that with joy and without wearinesse Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day as nature will beare in holy Exercises What are these Exercises They are partly duties of Piety Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word Prayer singing of Psalmes and feeding our selves with the Contemplations of the heavenly Sabbath partly of mercy 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sicke and needy comforting the sad and such like How are these duties to be performed Hartly publick in the Church where the solemne worshipping of God is the speciall worke and proper use of the Sabbath Partly private out of the Church and that either secretly by our selves alone or joyntly with others What if we cannot be suffered to use the publicke meanes Such as are necessarily debarred from the publick duties must humble themselves before God mourning and sorrowing for this restraint Mat. 24. 20. Psal. 42. 6. 84. 1 2 3. and with so much more care and earnestnesse use the private meanes Psal. 53. 1 2. What is the first duty we are to performe in the publick Assembly To joyne in Prayer with the Congregation which is an excellent duty for if as Christ saith When two or three are gathered together in his Name he will grant their requests how much more will he heare his servants when two or three hundred are gathered in his Name What is the second To heare the Word read Luke 4. 16. Acts 3. 16. 15. 20. for blessed is he that readeth and they that heare the Word Rev. 1. 3. What is the third To heare the Word preached Luke 4. 16. 22. Acts 13. 14 15. 15. 21. 20. 7. What is the fourth To communicate in the Sacraments by being present when the Sacrament of Baptisme is administred unto others and by receiving the Sacrament of the Lords Supper our selves after a decent order in the appointed time Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptisme First that hee may give thanks to God for adding a Member to his Church Secondly that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized What is the fift duty to be performed in the Congregation Singing of Psalmes What is the sixt Exercise of the Discipline of the Church against offenders 1 Cor. 5. 4. What is the seventh Collection for the poore and Contribution for relieving the necessities of the Saints of God 1 Cor. 16. 1 2. where we are to give according to our wealths and the
blessing of God upon the week going before What are the private duties that are to be performed out of the Church Such as we performe either in secret by our selves alone or in common with our families at home or others abroad both before the publick exercises in the Church the better to performe them and after the more to profit by them What be they in particular First Private Prayer Secondly Reading of the Word Thirdly holy Conference touching the Word of God and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16. Fourthly Examination of our selves and those that belong to us what we have profited by the hearing of the Word and other exercises of Religion Fiftly Catechising of our families Sixtly Meditation upon Gods Word Properties and Workes as well of Creation as of Providence especially that which he exerciseth in the government of the Church Psal. 80. 88. 92. Seventhly reconciling such as are at variance and visiting the sick relieving the poore c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath VVhat proofe have you of this continuall exercise and imployment 1. In the Law every evening and every morning were Sacrifices which on the Sabbath were multiplyed Numb 28. 9. 2. The 92. Psalme entituled A Psalme for the Sabbath to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same untill night That wee may know then how to spend a Sabbath well declare more particularly how we may bestow the whole time in exercises of holines and first begin with the evening preparation Our care must be over night that having laid aside all our earthly affaires we begin to fit our selves for the Lords service that so we may fall asleep as it were in the Lords bosome and awake with him in the morning VVhat must be done in the morning when we awake We are to put away all earthly thoughts and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after wherein first we are to consider the great benefit of the Lords Sabbath and so cheere up our hearts in the expectation to enjoy the same Secondly to covenant with the Lord more religiously to sanctifie the whole day after In making of our selves ready what are we to doe Rising as early for the Lords service as we doe for our owne businesses and bestow no more time nor care about our apparell and such like then needs must we may then occupy our minde about such matters as bee most fit for that time which ordinarily may be these two 1. To thinke upon Gods goodnesse in giving us such apparell and other necessaries which many others want so that wee may judge all things we have rather too good for us then bee discontented with any thing we enjoy 2. Considering how well our bodies be apparelled and provided for to seek more to have our soules better apparelled with Christ Iesus Being up and ready what are we to set our selves to Wee must set our selves to our morning sacrifice either alone or with others if it may be some short Prayer for our preparation being used VVhat Meditations must we here enter into Two especially the one for that which is past the other for that which is to come VVhat for that which is past To cast our weeks account at least how God hath dealt with us in benefits and chastisements and how wee have dealt with him in keeping or breaking his Commandements that by both we may finde matter to comfort and humble us to move us to thankfulnesse for mercies received and to earnest suit and labour for pardon of our trespasses and supply of all our necessities VVhat for that which followeth To prepare our selves for the publick Ministerie and as it were to apparell our selves and make our selves fit to go to the Court of the Lord of Hosts with his children and before his Angels What things are necessary hereunto 1. A due regard whither we goe before whom what to doe and what ends wherewith to honour God and to receive grace from him 2. An earnest hunger so to use the meanes to Gods honour and our good 3. True faith that we shall enjoy our desire 4. Ioy and Thankfulnesse in the hope of such Blessings 5. Humility in regard of our unworthinesse 6. Vnfained purpose of amendment of life What must be added unto these To the Meditations fervent Prayer must be joyned and Reading for our furtherance in Gods service and such as conveniently can are to joyne together in a Christian Family to read pray and confer and Governours to instruct their Families in such matters as are then befitting Having thus spent the time privately what is to be done in publick We are to goe to Church in all comely sort before the publick Ministry is begun and then with all diligence to attend and to give consent thereunto and so to take to heart whatsoever shall be brought unto us that by all the holy exercises we may be edified in all needfull graces The publick Ministry ended what are we to doe We are to occupy our minds on that we have heard and when we come to place and time convenient to set our selves more especially to make use of it to our selves and others pertaining to us and to water it with our prayers that it may grow and bring forth fruit What say you to our diet and refreshing of our nature on this day Care would be had that it be such as every way may make us fitter for holy duties And to this end we are to season it with Meditation and speeches of holy things How is the afternoone to be spent 1. The time before the Evening Sacrifice we are to bestow either alone or with others in such Exercises as may best quicken in us Gods Spirit 2. For the Evening Sacrifices in all respects to behave our selves as in the Morning and to continue to the end 3. This publick Ministry fully ended to keep our minds in like sort as before on that we have heard and so being come home either alone or with others to enter into an examination of our selves for the whole day How are we to end the day 1. With thanks for Gods blessings on our labours 2. Humble suit for pardon of all our faults escaped 3. Earnest desire of grace to profit by all that we may persevere unto the end and be saved Doe you make any difference betwixt the Sabbath nights and other nights Yes we should lay our selves downe to rest in greater quietnesse that night upon the sense and feeling of the former Exercises so that our sleep should be the more quiet by how much the former Exercises of that day have been more holy otherwise we should declare that we have not kept the whole day so
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
〈…〉 benefits received How many Petitions are there in the Lords Prayer Six equally divided as it were into two Tables whereof 〈…〉 concerne God as doth the first Table of the Law three doe concern◠our selves and our neighbours as doth the second Table For in the three first we make request for those things that concerne Gods Majesty whose glory and service we are to preferre before our owne good Iohn 12. 27 28. In the three latter for those things that concerne the necessity of man and our owne welfare which we must referre to the former Psalme 50. 15. So that by the very order of the Petitions we learne this instruction that we must and ought first to thinke upon Gods glory before any thing that appertaines or belongs to us and that we should seeke the service of God before our owne good John 12. 27 28. yea and preferre the glorifying of the name of God before our owne salvation Rom. 9. 3. As also by the order of the Commandements which being divided into two Tables the first concernes the Worship of God the second our selves What observe you from this Our hypocrisie for were it not for our selves and our wants we would not come to God at all in prayer As in Popery all their prayers are for themselves and their salvation c. whereas this word thy in all these Petitions doth shut forth the consideration of our selves to the end that we might have our minds altogether fastened upon the service of God What further observe you proper to those Petitions that concerne the glory of God That as they must be begged in the first place so must they likewise be performed with further zeale of spirit and earnestnesse of affection as may be gathered in that they are propounded without any band or coupling of one with another How are the three first Petitions divided Thus 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 are the words of the first Petition Hallowed be thy Name Mat. 6. 9. Luke 11. 2. What is the summe of this Petition That in all things God may be glorified That he who in himselfe his words and works is most glorious and holy may be acknowledged and honoured for such by us Psal. 46. 8. 1 Pet. 2. 9. Why is this Petition set before all Because it is that which ought to be dearest unto us and for that all things are to be referred unto it Prov. 16. 4. 1 Cor. 10. 31. What is to be considered for the further opening of this Petition First for the meaning of the words apart then of them together What is meant by the word Name By the name of God we are to understand God himselfe 1 King 5. 5. Isa. 26. 8. as he maketh knowne to us the fame and glory of his nature otherwise unconceivable Gen. 32. 29. For the name of God in the Scripture signifieth God himself because the nature of a thing is taken for that it is the name of as Acts 1. 15. his Essence and all things by which he is knowne unto us What are those Names whereby God is made knowne unto us First his Titles as Jehovah Elohim the Lord of Hosts and such like Exod. 3. 14. and 6. 3. Secondly his Attributes and Properties as his wisedome power love goodnesse mercy justice truth Exod. 33. 18 19 c. 34. 5 6 c. which being essentiall in him are for our capacity expressed under the name of such qualities in us and are called the names of God because as names serve to discerne things by so God is knowne by these things Thirdly also his memorials signified by his name because he getteth glory by them What are these Memorials First the works and actions of God as the Creation and government of the world Psal. 104. but especially the worke of redemption Psalme 19. 14. Secondly the things that belong unto God as his Worship Word Sacraments and disclipine but especially his Word Psalme 138. 2. 19. c. which is the booke of grace and the boxe of ointment out of which the sweet savour of his name is most effectually powred Cant. 1. 2 3. What is meant by the word Hallowed Sanctified and reverenced for to hallow is to set apart a thing from the common use to some proper end and therefore to hallow the name of God is to separate it from all profane and unholy abuse to a holy and reverend use Can any man adde any thing unto Gods holinesse No no we cannot adde any holinesse unto God or take any from him but as God is holy in his properties and actions and also in his Ordinance both in the Church and Common-wealth so wee desire they may be and that not onely by our selves but also by all men acknowledged and reputed as they are worthy in themselves to be reputed and accounted And in this respect onely are we said to hallow his name when we acknowledge it and honour it for such Psal. 96. 7 8. thereby as it were setting the Crowne of holinesse and honour upon the head of God contrariwise failing so to doe we are guilty of the profanation of Gods holy name not that he can receive any pollution from us but onely as a man that lusteth after a chast woman is said by our Saviour to be guilty of adultery with her though she remaineth in her self spotlesse and undefiled Matth. 5. 28. May none else be glorified but the name of God When it is said Hallowed be thy name thereby is noted that no glory or honour should be given to any thing in the world but to the name of God Esa. 42. 8. 48. 11. further then they are instruments whereby we may arise to the glorifying of it for God will not give his glory to any other thing no not to the manhood of our Saviour Christ. What is to be considered in the words together That it is a singular benefit of God to admit us to the sanctifying of his name and as it were to set the Crowne which is his glory upon his head and to hold it there especially seeing he is able himself alone to doe it and when he would use others thereto he hath so many Legions of Angels to doe it yea can raise up stones to doe it What doe you then aske of God in this Petition That as God is glorious in himselfe so he may be declared and made knowne unto men that therefore God would have himselfe known and acknowledged by all men but especially by my selfe to be most holy that whether we speak think or any way use his name properties works or Word we may doe it holily and with all reverence That his wisdome power goodnesse mercy truth righteousnesse and eternity may more and more be imparted unto me and other of Gods people That he may be acknowledged just wise c. in
all his works even in his ordaining of some to eternall life and other some to everlasting destruction That his infinite justice and infinite mercy over all his creatures but especially over his Church may be reverenced and adored by all men but especially by my selfe That the name of God may be reverently and holily used of all men but especially of my selfe That when the glory of God commeth in question between my selfe and any thing that belongeth unto me I may preferre that unto this Finally that God would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified What are those graces for which we pray here in particular 1. Knowledge of God Psalme 100. 3. 67. 2. That God would give us the knowledge of himselfe his Word and Works for we cannot glorifie his name unlesse we know it 2. Beliefe of his Word that wee and others may sanctifie God in believing his Word how unlike soever Iohn 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God because they beleeved not Numb 20. 12. Contrariwise Abraham glorified God in beleeving Rom. 4. 20. 3. Fearing the Lord alone and not men That the Lord be our feare Esa. 8. 12 13. 1 Pet. 3. 14 18. 4. Humility for our selves and others without which wee cannot glorifie God as it is meet Psalme 115. 1. 2 Sam 7. 18. Psal. 8. 4 5. 144. 3. Luke 1. 48. 5. Patience arising from thence whereby wee doe willingly submit our selves unto the correcting hand of God as Eli 1 Sam. 3. 18. Hezekiah Esa. 39. 8. 6. Thankfulnesse that we may praise him for his benefits more particularly where we are to hallow Gods name as well by praising it for the benefits we have received as for his wonderfull works in the Creation and government of the world the Church especially 7. Lips opened and tongues tuned to speak of him with reverence Psal. 51. 15. 44. 1. 45. 1. 8. A life so ordered that men may say he is a holy God who by his grace maketh us an holy people Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the vertues of our good God so the fruits of them may appeare in ours and all good peoples lives that so his name may be honoured and praised and he may get glory by the godly conversation of us and others VVhat doe we pray against in this Petition We pray against all ignorance of holy things we should know Hos. 8. 12. and against infidelity and want of good works whereby God wants of his glory we pray against all lofty and high things that hinder that God onely cannot be exalted Esa. 2. 11 12 13 14 15 16. especially the pride of our hearts which we are to confesse and lament Prov. 8. 13. Against all false religion and prophanenesse impatience unthankfulnesse Rom. 1. 21 c. those tongue-wormes of swearing blasphemy and unreverent speaking of God Exod. 20. 7. Esa. 2. 11 12 13 14 15. Prov. 8. 13. together with all wickednesse and ungodlinesse whereby Gods Name is dishonoured In a word we pray that God would remove and root out of our hearts tongues and lives all such vices by and for which his name is dishonoured especially an evill and scandalous life for which the name of God and his religion is evill spoken of in the world Rom. 2. 23 24. What doth this teach us Our dulnesse is hereby condemned who by nature are so ill-disposed to glorifie God and to use his name holily and reverently What is to be considered in the second Petition Let thy Kingdome come Matth. 6. 10. Luke 11. 2. One of the meanes how to have the name of God sanctified which is a dependance of the former Petition What is the summe of this Petition That God may reigne in our hearts and not sinne and that the Kingdome of our Lord Iesus Christ both by the inward working of his Spirit and also by the outward meanes may be enlarged dayly untill it bee perfected at the comming of Christ to judgement that the Kingdome of sinne and Satan being more and more abolished Acts 26. 18. Col. 1. 13. Christ may now reigne in our hearts by grace Col. 3. 15 16. and we with him for ever in glory 2 Tim. 2. 12. What is meant here by Kingdome That government which our Saviour Christ exerciseth first in the world then in the last day both in the whole Church and in every member thereof For by the Kingdome of God wee must understand here not so much that univerall soveraignty which as Creator he exerciseth over all creatures disposing them all to their proper ends for his glory Esa. 5. 6. Psal. 95. 3 c. as the spirituall regiment Psalme 110. 2. 1 Cor. 15. 25. of the Church and of all things for the good of the Church wherein God hath appointed Christ to be the King Psalme 2. 6. Hos. 3. 5. the Saints his Subjects Rev. 15. 3. the Word his Law Job 22. 22. the Angels and all creatures his servants Heb. 1. 6 the Ministers his Heralds and Ambassadors 2 Cor. 5. 20. Finally the Devills kingdome Matth. 12. 26. that is wicked Angels and men enemies to the Kingdome of Christ Luke 19. 27. his foot-stoole Psalme 110. 1. How is this Kingdome said to come 1. In regard of the meanes where the word of the Kingdome is published Matth. 12. 28. 13. 19. Marke 4. 15. 2. In regard of efficacy where from the heart obedience is yeelded Rom. 6. 17. 3. In regard of perfection it hath these degrees 1. Increase of grace in the time of this life Matth. 13. 18. 2. The translation of blessed soules into heaven in the moment of death Luke 23. 42 43. 3. Finally the full redemption of glorification of the Saints in soule and body in the life to come Matth. 25. 34. VVhat doe we then desire concerning the kingdome of God in this Petition We pray either for that he exerciseth in this world or for that hee exerciseth in the world to come called the kingdome of glory How many sorts are there in that kingdome he exerciseth in this world Two First that he exerciseth over all men and other creatures called kingdome of power Secondly that he exerciseth over all the Church called the kingdome of grace What desire we of God concerning the government he exerciseth over all Creatures That he would governe all the creatures both in the naturall course of things and in the civill and domesticall government of men yea in the rule of Devils themselves in such sort as they may serve for the good of his Church Psal. 97. 1. Mat. 6. 13. John 17. 2. What desire we concerning his government in the Church That it may be here in this world inlarged and that it may be accomplished in the last day Psalme 112. 6. Isa. 62. 7. What doe we desire for the
to our weaknesse 3. What miserable men they are that refuse the Sacraments Repeat the principall ends for which God hath instituted the Sacraments To help our insight as cleare glasses to releeve our memories as lasting monuments and to confirme our faith as most certain seales and pledges from whence they become our bonds of obedience and the markes and badges of our profession so the ends for which they are appointed are these foure 1. The clearing of our knowledge 2. The helping of our memories 3. The strengthening of our faith 4. The quickning of our obedience How may we more clearly consider of those things which are ministred in the Sacraments By considering distinctly the things given and received and the persons giving and receiving What are the things given and received They are partly outward and partly inward What are the outward The visible creatures ordained for signes and figures of Christ as under the time of the Gospel Water Bread and Wine Why hath God made choice of these creatures Both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally used of all Nations of the world What are we to learne from hence The wonderfull wisdome of God that hath chosen base and common things for so high and singular mysteries whereas he might have chosen things more rare and of greater price to set out such excellent benefits as are offered to us in the Sacraments wherein there is great difference between the time of the Law and of the Gospel What are the inward things The invisible and spirituall graces namely Christ with all his benefits What learne you of this Not to stick to the outward elements but to lift up our hearts unto God accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent So much of the things what are the persons The Giver and Receiver How many Givers are there Two the outward giving the outward and the inward giving the inward things Who is the inward giver God himself even the holy Trinity God the Father God the Son and God the holy Ghost What are the actions of God in a Sacrament They are principally two 1. To offer and reach forth Christ and his graces 2. To apply them to the hearts of the faithfull Communicant Who are the outward Givers The Ministers especially representing unto us the Lord whose Stewards they are 1 Cor. 4. 1. What is the Ministers office herein To consecrate the elements and then to distribute them Wherein consisteth the consecration of the elements Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer unto God First in praising God who hath ordained such means for the reliefe of our weaknesse Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained Is not the substance changed of the elements by this consecration No verily onely the use is altered in that they are separated from a common to a holy use which change and alteration continueth onely while the action is in hand Doth the Minister with the signe give the thing signified also No he onely dispenseth the signes but it is God that giveth and dispenseth the things signified Matth. 3. 11. Is God alwayes present to give the thing signified to all them that the Minister giveth the signe No not to all for some in receiving the signes receive together with them their owne judgement 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments and to such persons the signes and things signified are alwayes conjoyned Who are the persons that are to receive the Sacraments All Christians that are prepared thereunto Is there any speciall preparation required to the receiving of the Sacraments Yes verily for seeing men ought to come with preparation to the hearing of the Word alone they ought much more to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to us What is the preparation that is required in them that come to receive the Sacraments There is required in those that are of yeares of discretion to a worthy participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospel Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly much lesse the simple and common people tell me how farre is this knowledge faith and feeling necessary First concerning the Law it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of everlasting death due thereunto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospel that he be able in some measure to understand the Covenant of Grace which God in Christ hath made with the sons of men and then that by faith he be able in some measure to apply the same to himself VVhat ariseth from this knowledge faith and feeling to a further preparation thereunto A true and earnest desire to be made partaker of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiving VVhat duties in the action of receiving are to be performed First a grave and reverent behaviour befitting such holy Mysteries Secondly an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat duties are to bee performed after the partaking of the Sacraments If we have a sense and feeling of the gracious work of God by them we are to rejoice with thanksgiving if not we are to enter into judgment with our selves and to humble our selves for our want thereof And though we ought to be humbled if we feel not the work of God in us in or after the Sacraments as that which argueth want of preparation before or attention in receiving of them yet ought we not therefore to be altogether dismayed for as the sick man feeleth not the nourishment of his meat because of his malady and yet notwithstanding is nourished so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments through the weaknesse of their faith and although wee cannot feele it immediately yet after by the fruites thereof wee shall bee able to discern of our profiting thereby Hath the administration of the Gospel been alwaies after the same manner For substance it alwayes hath been the same but in regard of the manner proper to certain times it is distinguished into two kindes the Old and the New Heb. 11.
he gave him the Tree of life to be a pledge of his promise It was not the Tree of life that gave Adam life but the promise Adam might have lived by the promise without the Tree but the Tree could doe him no good without the promise Thus God promiseth Christ and his benefits to the faithfull and to their seed and then he gives us Baptisme to seale these promises it is not Baptisme that saves us but the promises it is not water that purgeth our sins but the bloud of the Covenant why then was the Sacrament added for our weaknesse to be a strengthening to our faith not to give any strength or efficacy to the Covenant made in the bloud of Christ Gods Word is as sure as his bond his promise is as effectuall as his seal and shall as surely be accomplished the Sacraments onely give strength to our faith in apprehending it What infer you from this That where God is pleased to dispense his seals and Sacraments they are great comforts and pledges of his love and to despise or sleight them were a horrible sleighting even of the Covenant it selfe But where he denieth means and opportunity of enjoying the signes the things signified are never the farther off or lesse effectuall It is said Gen. 17. 14. that the uncircumcised should be cut off from Gods people because he had broke the Covenant but it is meant onely of voluntary and wilfull refusing of Circumcision for the people of God in the wildernesse were forty years without the outward sign of Circumcision they were not without the inward grace Davids child died the seventh day a day before the time appointed for Circumcision and yet both his words and his cariage expresse that he doubted not of the salvation of it so the theef upon the Crosse beleeving in Christ was received with Christ into Paradise though he were never baptized hee had the inward grace of Baptisme the washing of the bloud of Christ though not the outward signe when God affordeth means wee must wait upon him for a blessing in them and by them when he doth not afford means we must not tie the working of his grace to them God who sanctifieth some in the womb knows how to sanctifie all his elect infants and by his Spirit apply the merits of Christ unto them without the outward water Some have the outward signe and not the inward grace some have the outward sign and the inward grace some have the inward grace and not the outward sign we must not commit Idolatry by deifying the outward element the rule will hold It is not the want of the Sacraments but the contempt or wilfull neglect of them that is dangerous What other errors of opinion and practise doe you observe about Baptisme As some through ignorance and superstition have too high a conceipt of the outward signs so others through ignorance and prophanenesse have too mean and base an opinion of them some there are who esteem of Baptisme as of a meer Ecclesiasticall ceremony and Church complement as if there were no serious vertue or efficacy in it or profit to be expected by it or had no other use but to give the childe a name and there is an end they look no further How doth it appear that some have so sleight an opinion of this Ordinance By their answerable practises such as these and the like 1. Often Baptism is deferred and that upon every trifling occasion as if it were a businesse of no great weight and moment but might attend every ones leisure and many times through delay the child dieth without it which though it doth nothing prejudice the childes salvation yet it will lie heavy upon the parents conscience for neglecting Gods Ordinance when he afforded opportunity 2. Often the Minister is sent for home to perform that service with few in a private chamber when no eminent necessity urgeth to the dishonour of so sacred a businesse which ought to bee a most solemne and publike action of the whole Congregation 3. Though the child be brought to Church yet often some by-day is chosen and not the Lords Sabbath and it is then done as if it were only womens worke to be present at Baptisme who have most leisure to spend time about matters of smaller consequence 4. If it be on the Sabbath then the maine care and preparation is about matters of outward pomp and state every thing is fitted and prepared for the purpose but onely that which should chiefely be viz. the hearts and mindes of those that goe about a businesse of that nature 5. While the Sacrament is in performing the demeanor of many shew that they have a slight opinion of that service some turning their backs upon it going out of the Church so soon as sermon is done as if the word was worth the minding but not the Sacrament others prating and talking all the while as if there were nothing for them to learne by but no duty for them to performe in that action 6. Lastly infants are brought to the Sacrament of Baptisme in their infancy but are never by their parents taught the doctrine of Baptisme when they come to years of understanding Baptisme is not made use of as it ought in the whole course of mens lives these things shew that men commonly have a meane conceit of this Ordinance What is the best way to reforme these irreligious practises A serious pondering considering of the high dignity of this divine ordinance that wil cause a devout reverent demeanor in that holy busines 1. Every one should consider that it is no customary formallity but an honourable ordinance instituted by the lawful authority of God himselfe who never imposed any service upon his Church in vain It was honoured by our Saviour Christ himself who sanctified it unto us by submitting unto it in his owne sacred person confirmed by his practise by his precept c. 2. Every one should consider that there are infinite mercies sealed up by it to the faithful and to their seed It is a visible admittance of thy child if thou beest a Parent into the Congregation of Christs flock signifying its interest in the heavenly Ierusalem which is above Is this a busines to be mumbled over in a corner Christ came from Galile to Jordan to be baptized is the receiving of thy child into the bosome of the Church in a full Congregation no comfort unto thee is it not mercy to see the bloud of Christ ministerially sealed up unto thy Infant to purge it from that pollution which it hath brought into the world with it which also thou makest confession of by presenting it to this mysteriall washing Is it not joy to thy heart to heare the whole Congregation of Gods Saints pray for thy childe and that God hath honoured thee so much as to count thy very childe holy and within his Covenant thinke on these things 3. Every one that
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
every thought to the obedience of Christ. Where as wee must needs acknowledge that it is God which worketh in us both to will and to doe and that it is hee which sanctifyeth us wholly so are wee taught likewise to beleeve that both hee who sanctifyeth and they who are sanctifyed are all of one namely of one and the self-same nature that the sanctifyer might not bee ashamed to call those who are sanctifyed by him his brethren that as their nature was corrupted and their blood tainted in the first Adam so it might bee restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might bee transmitted unto the heires of salvation The same God that giveth grace is hee also that giveth glory yet so that the streams of both of them must run to us through the golden pipe of our Saviours humanity For since by man came death it was fit that by man also should come the resurrection of the dead Even by that man who hath said Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day Who then shall come to bee glorifyed in his Saints and to bee made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby hee is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him bee glory and dominion for ever and ever Amen PHILIP 3. 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD FINIS 1 Pet. 1. 19. 21. 2 Tim. 3. 15 16 17. 1 Tim. 1. 17. Psalm 147. 5. Exod. 34. 6 7. 1 Joh. 5. 7. 1 Chron. 29. 11 12. Psal. 145. 10 11 12. Act. 17. 24. Gen. 1. 26 27. Psal. 103. 19. 66. 7. Jude ver 6. Rev. 12. 7. Gal. 3. 10. Gen. 2. 17. Eccl. 7. 31. Rom. 5. 12. 14. Gal. 3. 10. Deut. 28. 45. Mat. 1. 21 22 23. Gal. 4. 4 5. Phil. 2. 7 8 9. Heb. 5. 4 5. Rom. 8. 34. Heb. 10. 12. Luk. 4. 18 19. Isay 9. 6 7. Heb. 3. 1. 2 Tim. 1. 9. Heb. 12. 23. Cant. 2. 16. Joh. 17. 21 22 23 24. Rom. 3. 24 25 26. and 4. 6 7. Rom. 8. 15 16 17. 23 24 25. Eph. 1. 4. Col. 3. 9 10. 12. 14. Mat. 22. 37 38 39 40. Exod. 20. 2 3. Exod. 20. 5 6. Exod. 20. 7. Exod. 20. 8 9 10 11. Exod. 20. 12. Exod. 20. 13. Exod. 20. 14. Exod. 20. 15. Exod. 20. 16. Exod. 20. Acts 26. 20. 2 Cor. 7. 10 11. Jer. 31. 18 19. Eph. 6. 10 11 12. 1 Pet. 5. 8 9. Gal. 6. 14. Rom. 8. 35 36 37. Gal. 5. 14. Col. 3. 5 6. Lev. 1. 74 75. Tit. 2. 11 12 13 14. Matth. 6. 6 7. Matth. 6. 9 10. Ver. 11. 12 13. Matth. 6. 13. Matth. 5. 16 17 18. Eph. 4. 28 29. Heb. 13. 16. Rom. 10. 14 15. Eph. 4. 11 12 13. Rom. 4. 11. Matth. 18. 15 16 17. Heb. 9. 1. 9 10. 1 Cor. 10. 1 2 3 4. Joh. 1. 17. Heb. 12. 27 28. Matth. 28. 19. 1 Pet. 3. 21. 1 Cor. 11. 23 24. 1 Tim. 4. 12 13. 2 Thes. 2. 3 4. Heb. 9. 27. 1 Thes. 4. 15 16 17. 1 Cor. 15. 51 52. Matth. 25. 34 35. All men desire eternall happinesse Religion the means to obtain happinesse No salvation but by the true Religion Diverse kindes of false Religion What Christian Religion is Of Catechising what it is Where to bee used and by whom The necessity of it a Eccles. 1. 2. True happines consisteth in God How we come to injoy God b Job 22. 21. c Joh. 17. 3. Gal. 4. 9. d Eccle. 12. 13. e 2 Cor. 5. 9. f 1 Sam. 2. 30. Means to know God By his Divine Works and holy Word Job 22. 20. Joh. 6. 68. Of the Divine Works of God Plato Galen Homer Virgil. Ovid. The uses of knowing God by his Works Of Gods holy Word the Scriptures How the Scriptures were delivered Revelations Oracles Visions What Scripture is That the Scriptures are the Word of God Reasons to prove God to be the Author of the holy Scriptures 1 Efficient Instrumentall 2 The simplicity and sincerity of the writers 3 The quality and condition of the Penmen of holy Scriptures 4 The heavenly matter of holy Scripture 5 The Doctrine of the Scriptures above humane capacity 6 The concord of the several writers one with another 7 The prophesies fulfilled in their due time 8 The Majesty and authority of the Scriptures 9 The motives used in them to perswade not reason but commands 10 The end and scope of the Scriptures which is Gods glory 11 Their admirable power 12 Their antiquity 13 The hatred of the Devill and wicked men against them 14 The preservation of the Scriptures 15 Their power to humble a man and raise him up again 1 Cor. 14. 25. 16 The consenant testimony of all men at all times 17 The known miracles done by the Writers of the Scriptures 18 The testimony of the Spirit in the hearts of men That the authority of the Scriptures doth not depend on the Church What are the books of holy Scriptures In what language the Old Testament was writen That the Scriptures of the Old Testament were first writen with vowels and pricks The books of Moses The books of the Prophets The Historicall books The Doctrinal books The Poeticall books The Prosaicall books The Apocryphall books The errors of the Apocryphal Books Of the books of the New Testament The properties of the holy Scriptures As 1 holy 2 Highest in authority 3. Sufficient in themselves That the Scriptures are a perfect rule for doctrine life and Salvation Objections against the sufficiency of the holy Scriptures answered Tim. Qu. An. Of the perspicuity of the holy Scriptures The Papists objections against the perspicuity of the Scriptures answered Ans. Why God hatâ— left some places of Scripture obscure Of the Translation of holy Scriptures An objection grounded on various readings answered Why the Scriptures must be expounded by the Scriptures The use of holy Scriptures Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered That there is a God Of the Nature of God Of Gods Essence The name of God Of the Properties or Attributes of God A description of God God a Spirit The perfection of God The felicity of God Of the simplenesse or singlenesse in God Gods infinitenesse Gods immensity or greatnesse Gods eternity The life of God Of the knowledge and wisdom of God Fore-knowledge and Counsell of God The Counsell of God Gods absolute wisdome and knowledge 1
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of