12.1 Remember thy Creators Isa 42.5 Thus saith God the Lord he that created the Heavens and they that stretched them out The Psalmist Ps 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the breath of his mouth That is God the Father by the Son through the Holy Ghost created all Psal 67.6 7. Some observe God is thrice named here to note the Trinity of persons When Moses beginneth to rehearse the Law and to explain it the first thing that he teacheth them is the Trinity in Unity and Unity in Trinity Deutr. 6.4 Hear O Israel the Lord our God the Lord is One Three words answering the three Persons Galatinus and the middle word Our God deciphering fitly the second who assumed our nature Jarchi as is well observ'd by Galatinus R. Solomon Jarchi writing on that Cant. 1.11 We will make c. interprets it I and my Judgment-hall Now a Judgement-hall in Israel consisted of three at least which in their close manner of speech they applied to God John 8.56 Your Father Abraham rejoyced to see my day and he saw it Austin and was glad Abraham in these words acknowledgeth the Mystery of the Trinity saith Austin Add unto these Cottons 7. Vial. p. 5. what Mr. Cotton hath out of Brightman on Rev. 4.3 God is here resembled saith he by three precious stones holding forth the three Persons in Trinity A Jasper having as they say a white Circle round about it representing the Eternity of the Father A Sardine stone of a fleshly colour representing Jesus Christ who took our flesh upon him An Emrald being of a green colour refreshing the eyes of them that look upon it representing the Spirit who is as the Rainbow a token of fair weather and is a comfortable refresher wheresoever he cometh There was Concilium augustissimum as one terms it a most Majestical meeting of the three Persons in Trinity about the work of mans Creation Gen. 1.26 And afterwards about his Redemption Mat. 3.16 17. So likewise in the matter of mans Sanctification remarkable is that of the Apostle 1 Cor. 12.4 5 6 7. where the diversities of gifts are said to be of the Spirit The diversities of Ministeries whereby those gifts are administred of the Lord that is of Christ And the diversities of operations effected by the gifts and Ministeries to be of God that is the Father When Jesus was baptized prayed the Heavens were opened and the Aire clarified by a new and glorious light and the Holy Ghost in the manner of a Dove alighted upon his Sacred Head and God the Father gave a voice from Heaven Thou art my beloved Son in whom I am well-pleased This was the greatest meeting that ever was upon Earth where the whole Cabinet of the mysterious Trinity was opened and shewn as much as the capacities of our present imperfections will permit The second Person in the vail of Humanity the third in the shape or with the motion of a Dove But the first kept his primitive state and as to the Israelites He gave notice by way of Caution Ye saw no shape but ye heard a voyce So now also God the Father gave testimony to his holy Son and appeared only in a voyce without any visible representment Also in the transfiguration of Christ the Son standeth the Father by his voyce witnesseth and the Holy Ghost overshadows him in a Cloud as before by a Dove Now the pur-blind Progeny of Adam being able to discern no clearer of the Godhead than he in the Gospel which saw men walking like Trees O blindness more than gross not to see or seeing not to discern when the Sun it self lodgeth in his Zenith Therefore many have ransack't Nature for Mediums to perswade the Doctrine of the Trinity One tells us That a Spring begets a River and that from both are derived smaller Brooks all which make but one water Another shews a Root from which riseth a Body and from thence Branches yet all but one Tree Another Dyonis de divin nomin 5.2 the Trinity may be shadow'd forth though but darkly by light the Father being as the body of light the Son as the beams and the Holy Ghost as the splendour of both Dionysius illustrateth it by the similitude of three Candles Damâ—sâ—â— de fid l. 1. c. 4. enlightning one and the same Room And Damascen of the Parelii when there appear as it were three and yet it is but one Sun And thus as difficult as the thing is Divines both Ancient and Modern Vid. Zanch. de tribus Elohim l. 8 c. 6. have in their Writings brought many similitudes and resemblances to express it by Amongst them all this is one of the clearest viz. The light of the Sun the light of the Moon and the light of the Aire all which are for nature and substance one and the same light and yet are they notwithstanding three distinct lights too Mr. Perkins on the Creed for the light of the Sun is of it self and from no other the light of the Moon is from the Sun and the light of the Aire is from them both So the Father the Son and the Holy Ghost are all one simple and undivided Godhead but yet three distinct Persons the Father having the foundation of Personal subsistence from himself and from no other the Son from the Father of whom he is eternally begotten and the Holy Ghost from the Father and the Son from both which he eternally proceedeth And God said let us make man in our Image after our likeness Holy Holy Holy Gen. 1.26 Isa 6.3 is the Lord of Hosts Jesus went up straight way out of the water the Spirit of God descending like a Dove lighted upon him And lo a voyce from Heaven Mat. 3.16 17. saying This is my Beloved Son in Whom I am well pleased Jesus was transfigured Matth. 17.2 5. a bright Cloud overshadowed them and behold a voyce out of the Cloud c. Go Matth. 28.19 and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For he received from God the Father honour and glory 2 Pet. 1.17 when there came such a voyce to him from the excellent glory 1 John 5.7 There are three that bear Record in Heaven the Father the word and the Holy Ghost and these three are one De Christo THE second person in the glorious Trinity is God the Son Jesus Christ The Name Jesus signifieth a Saviour so he was called before at Nomen Jesu salutis ben ficium quod ab illo expectandum denotat and after his birth A Saviour considering his Potency able to save considering his Habit proclaimed by the Angel at his Conception he shall save or regard his Act hence call'd Jesus at his Circumsion Or look into his Passion where he was Victus Victor unloosing others himself being
many and lords many But to us there is but one God the Father of whom are all things Rom. 1.25 Isa 57.15 1 Tim. 1.17 1 Tim. 6.15 16. and we in him Who is blessed for ever The high and lofty one that inhabiteth eternity whose Name is holy The King eternal immortal invisible the only wise God The blessed and only Potentate the King of kings and Lord of lords Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen Psa 89.6 Who in the Heaven can be compared unto the Lord Who among the sons of the mighty can be likened unto the Lord Psa 48.14 This God is our God for ever and ever Psa 144.15 Happy is that people that is in such a case yea happy is that people whose God is the Lord. Of God his Attributes and Properties THOV canst not see my face said God to Moses for there shall no man see me and live Man could not behold this Vision but be opprest Exod. 33.20 and swallow'd up with Majesty as the sight of the eye is dazled with the Suâ— or a Chrystal Glass broken with the fire The High Priest entring into the Holiest of all darkned it with the smoak of the incense when he went in Pompey who was one that presumed to enter within the Holiest of all not being Priest when he came out being ask'd What he saw answered That the House was full of a Cloud To which the Psalmist Psal 18.17 He made darkness his secret Place his Pavilion round about him were dark Waters and thick Clouds of the Skies As we cannot see the Sun in Rotâ in the Circle but in the Beams so neither God otherwise than in his Words and Works Only if we in borrowed speech for our understanding call him a Spirit though in proper speech so God is not no more than he is an Angel or a Soul which is determined finite and comprehended in some one place as every Angel and every mans Soul is and add unto this Spirit such Attributes as may fully difference him not only from all spirits Humane or Angelical but from all Creatures then we are come as near him as we can and in this Mortality can approach no nearer Of his Eternity God only is properly Eternal that is without beginning or ending without all measure of time Aeternitas est quae nihil habet mutabile Aug. in ibi nihil est praeteritum quasi jam non sit nihil futurum quasi nondum sit quia non est ibi nisi est Mans dayes are but dayes of time God is fixed in Eternity mans dayes are moveable the dayes of God move not Some distinguish thus between these three Tempus est mensura hominum Eternity Evâ—ternity and Time habens principium finem Aeviternitas est Angelorum principium habens sed non finem Eternitas est propria Deo nec principium habens nec finem Eternity is that which is peculiar unto God his are the dayes of Eternity Eviternity is proper to Angels and Spirits which have a beginning but shall have no end Time is the portion and lot of man who hath had a beginning and shall have an end Time is the measure of those things which actually corrupt and change Aeternitas est duratio semper praesens est unum perpetuum hodie quod non transit in praeteritum aut futurum Drexel Eviternity is the measure of things incorruptible and unchangeable not in themselves but by the appointment of God Eternity is peculiar to God in whom it is absolutely impossible any change should be Time hath continual successions Eternity a constant permanency all the dayes of God are but a day Mans day was is and shall be Gods day alwayes is True it is other Spirits are Eternal there is an everlastingness of the Spirits of Men and Angels for having had beginning they shall never have end but that is a gift and of grace and à parte post as the Schoolmen say in respect of future But God is a Spirit absolutely Eternal in his Essence and in his Nature and à parte post ante before everlasting without beginning without succession innovation or termination in regard of which Eternity as being a vast Ocean the little drop which we call time vanishing into nothing and so far is the Eternal Spirit beyond all Spirits of men and Angels Object If it be objected Where is a beginning there is time but in God there is a beginning for the Son and Holy Ghost have their beginning from the Father Answ I answer A beginning is twofold 1. Ordinis Of Order 2. Temporis Of Time They had no beginning in respect of time for that should have excluded Eternity but only a beginning of order which standeth in Eternity the Son being in time as Eternal as the Father Hence is concluded That clear distinction of this uncreated and creating Spirit from all created Spirits of Men and Angels As also that we should not insist or content our selves with such things as time can only afford us but fasten upon him that is Eternity and upon that Eternal happiness with him 1 Sam. 15.29 Psal 90.2 Isa 57.15 Hebr. 9.14 The Eternity of Israel Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from Everlasting to Everlasting thou art God the high and lofty One that inhabiteth Eternity the Eternal Spirit Of his Infiniteness In God there is such infiniteness and unmeasurable greatness Spiritus insinitus non corpore non inquam quant tate magnitudine mole sâ—d qualitate virtute bonitate si quid praestantius ab homine de Deo dici vel cogitari potest Comarus that to him nothing can be added neither may any bounds measure or limits be admitted All other Creatures are finite in holiness wisdom life glory c. But he is infinite in all That is infinite 1. Which is without end 2. Which is without bound In both God is infinite as he had no beginning so he shall have no end or period of his Being he is infinite in reference to duration or time and he is infinite in reference to place or extent This is a good Argument to prove there is but one God for there is nothing infinite but God and it is altogether impossible that there should be two Infinites The Heavens cannot hold two Suns much less can the World hold two Infinites Infinity runneth through all the Titles of God He is infinite in Power infinite in Wisdom Justice Righteousness and Mercy Hence it is gather'd That God is incomprehensible and passeth all bounds of created minds and understandings and so cannot fully be conceived of us nor of any but of himself And surely if he be above all the mind can conceive much more beyond all that any
the twelve Tribes of Israel He went into the Sanctum Sanctorum once a year and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the towns and Cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the ways of the Lord. Yet all these are nothing to our Saviour Christ he excells them as much as the Sun doth the Starres or the body the shadow They were all but shadows of him he is the true high-Priest They were but men he is God and man they sinful he without sin they mortal he immortal their sacrifices were but figures of his sacrifice the blood of Lambs Goats offered by them took away no sin his blood purgeth us from all sin they received tithes of their brethren but they themselves paid tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven Wherein we may behold the supereminent dignity of Christ his Priest-hood It cannot be denied but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church many glorious things are recorded of it There was a costly Tabernacle a sumptuous Temple the wonder of the world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moons divers festival days the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. Which were kept with wonderful solemnity there were many washings and purgings for the clensing of the people Therefore let us magnifie God for this our high-priest by whom we have an entrance into the Kingdom of heaven The high Priest went into the Holy of Holies himself but he carried none of the people with him they stood without Our high-Priest is not only gone into heaven himself but he hath also brought us thither That high-priest offered Bulls Calves Lambs for the sins of the people this high-priest offered himself for us all Therefore let us honour and reverence this our high-priest yea let us subject our selves to him in all things which hath made us Kings and Priests to God his Father that we may reign with him for ever and ever The Lord hath sworn and will not repent thou art a Priest for ever Psal 110.4 after the order of Melchisedeck For such an high-Priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens Hebr. 7.26 27. Who needeth not daily as those high-Priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Seeing then that we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 4.14 16. And let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Of Christs Prophetical Office Christ is said to be a Prophet like unto Moses that is both in the Participation of nature and of office A true man and a true Mediatour Similes they are but not Pares Christ being worthy of more glory than Moses Christ is a Prophet and more than a Prophet the Arch-Prophet to whom Moses and all must vail bonnet Let our mind then be wholly fixed on Christ consider that in him all the treasures of wisdom lie hid he is a rich and plentiful store-house in whom we may find all the pearls and jewels of wholesome doctrine In him there is salvation and in no other therefore all other teachers set aside listen to him When the Judge of an Assizes gives the charge all that be present especially they of the grand Inquest consider seriously what is spoken Christ Jesus the Judge of the whole world gives a charge by his Ministery When the King makes a Speech in Parliament the whole House considers earnestly what he sayes Christ Jesus the King of kings speaks to us in the Ministery of the Word The Queen of Sheba observed Solomon well Behold here is a greater than Solomon therefore let us diligently consider him Besides the matters which this great Prophet declareth are of great moment touching the eternal salvation of our souls If one should talk to us of gold or silver we would be attentive Christ speaks to us of that which surpasseth all the riches in the world what mad-men are we that regard him no more But alas since the Fall every man hath Principium lasum his brain-pan crackt as to heavenly things neither can he recover till Christ open his eyes and give him light Moses truly said unto the Fathers Act 3.22 Quinque dicuntur de Deo Paternitas in nascibilitas filiatio proc ssio communis spiratio Aug. Paternitas innascibilitas conveniunt solum modò Patri Filiatio tantum modò Filio Spiâ—itâ—i verò Sancto processio Communis Spiraâ—io Patri filio respectu Spiritus Sancti A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever I shall say unto you De Spiritu Sancto THE Holy Ghost is the third Person in Trinity proceeding from the Father and the Son being himself most holy and the worker of holiness in all Angels and good men He is distinct from the Father and the Son equal unto the Father and the Son and the same God in Nature and Essence with the Father and the Son though not the same person He is called The Spirit The Holy Spirit A Spirit because he is that essential vertue proceeding and as it were spired or breathed from the Father and the Son Or from his effect who blowing where he listeth inspireth holy motions and graces into the hearts of the Elect. Or because he is a spiritual invisible and incorporeal essence And Holy Spirit 1. For distinction sake for Gods Spirit is holy that is it hath all holiness and it hath it in it self not by illumination from any higher cause and so are not the spirits of Men or Angels holy mens spirits have sin in them on earth And the Angels and blessed souls in heaven have no holiness but what they received 2. Gods Spirit is holy by effect for it is his proper work to sanctifie the Elect and so to work holiness upon the spirits of men by spiritual regeneration The Holy Ghost is oft-times in Scripture signified by Fire Water We shall find it according to the nature of fire 1. To illighten us 1. Mat. 3.11 Isa 4.4 as the least spark of fire lightens it self at least and may be seen in the greatest darkness 2. To enliven and revive us fire is the most active of all other elements as having much form little matter so whatsoever is born of the Spirit is Spirit that is nimble and active full of life and motion
all the calamities of this life here the children of God are oftentimes made the wickeds footstools they sit on them and tread on them A rich man though wicked shall be more esteemed Here they sit as forlorn persons none regards them Many times they sit weeping and wailing for their sins for their sufferings But let this comfort us against them all how contemptible soever we sit here we shall sit with Christ Jesus though not in that degree of glory yet in the same Kingdom of glory with him for ever This man after he had offered one sacrifice for sins for ever Heb. 10.12 sate down on the right hand of God Cap. 8.1 We have such an High Priest who is set on the right hand of the Majesty in the heavens To which of the Angels said he at any time sit on my right hand Cap. 1.13 until I make thine enemies thy footstool Intercession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed in Scripture both to Christ and the Spirit but when it is attributed to the Spirit it is rendred by Comforte when to Christ by Advocate And not without reason since the Spirits work is to speak comfortably to us and Christs to plead powerfully for us It is said The Holy Ghost maketh intercession for us yet the Holy Ghost is not our Intercessor He doth not in our nature pray for us as Christ doth Rom. â— 26 but he teacheth us to pray Neither doth he in his own person make intercession with sighs and groans for the Holy Ghost cannot sigh and groan but he stirres up to it Christus Oratur à nobis As the Father Orat in nobis By his holy Spirit Orat pro nobis As our Advocate Oramus Ad illum Per illum In illo Aug. Ad Deum non opus est suffragatore sed mente devotâ for Christ is our eye whereby we see the Father and our mouth whereby we speak to the Father And none is in such favour with the Father as the only Son that lyeth in his bosome When Christ is said to intercede we must not imagine he doth it in heaven after the same manner he did when he was on the earth to fancy a supplicating voice bended knees with sighs and groans or with strong cries and tears This suiteth not with the Majesty of Christ in heaven neither doth he it after such a carnal manner But Christ is said to make intercession for us two kind of wayes 1. Non voce sed miseratione not by uttering any voice to his Father but by having pity and compassion on us 1. By a fourfold presentation Vnigenito filio Deum pro homine interpellare est apud coaeternum patrem sâ—ipsum hominë demonstrare Greg. l. 21. Moral c. 13. viz. 1. Of his Person in both natures Divine and Humane 2. Of his merit the force and efficacie of his Passion the recordation of his obedience 3. Of his will and desire in our behalf not in a begging or precarious way yet he signifieth it 4. Of our Prayers and Supplications which we make in behalf of our selves and others and the Prayers of the Church which she maketh in our behalf He perfumes our prayers with the odour of his sacrifice and so presents them to his Father The consideration of Christs perpetual intercession in Heaven for us may be singular comfort to all Christians Preces sacrisicii sai odore sanctificat Calv. We count him happy that hath a friend in the Court then how happy are we that have such a friend as Christ in the Court of Heaven Say on my Mother said Solomon to Bathsheba I will not say thee nay So saies God the Father to Christ Say on my Son make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessor let us flie to him Only let us not grieve him with our sins but glorifie him by an holy life then we may boldly commence our suits to him and he will prefer them to his Father to our everlasting joy and comfort We have an Advocate with the Father 1 Joh. 2.1 Jesus Christ the righteous Christ is entred into heaven it self Hebr. 9.24 now to appear in the presence of God for us He ever liveth to make intercession for us Cap. 7.25 Predestination JNterpreters have observed Praedestinare nihil aut majus aut minus significat quà m destinare Chamierus that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to predestinate is but six times found in the New Testament and never in the Old And it is used either De rebus concerning things twice Acts 4.28 and 1 Cor. 2.7 Or else De personis concerning persons four times Rom. 8.29 30. and Eph. 1.5 11. And so Significat non simpliciter praedestinare ad aliquid saith Mr. Leigh out of Zanchy Sed ita praedestinare ad aliquam rem ut etiam sines terminos constituas Quâ—tenus pro objecto habet homines est aeternum et immutabile Dei decretum de suturo hominum statu aeterno Wendelinus quibus ad rem consequendam certò deducatur is quem praedestinasti puta media omnia tempus loca alia id genus They say it is never applied to Reprobates However Divines under Predestination do usually consider the Decree both of Election and Reprobation It will not be good for any to teach this Doctrine till they have well learned and digested it for about it have been many disputes with unhappy issue and it is a Doctrine which hath been if it be not by some at this day much misused and exagitated In Rom. 8. we see our calling was according to Gods purpose Crit. Sacr. so I say our calling justification glorification do depend upon Predestination not Predestination upon them Before Augustines time Prelates and Doctors of the Church some I meane having no occasion to enter into an exact handling of this point taught that men are Predestinated for the foresight of some things in themselves of which opinion was Augustine at first but after reclaimed But it seems the will of the Arminians hath made a foord in the depths of God it hath found out the wayes that are past finding out It made Paul stand at a stay and cry O the depth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these lead along their Scholars that they passe over almost with dry feet The path of Election and grace is discovered and these men will tell you the reason of Gods counsel But we say and so doth the Scripture Elegit nos ab aterno ad gratiam ad gloriam ad salutem ad salutis viam quam praeparavit ut in ea ambulemus Act. 18.48 Crediderunt quotquot erant ordinati ad vitam etaernam Credere est effectum ordinationis The Turks use to say what is by God written in a mans forehead before his birth cannot in his life be a voided But let none be so
covetous oppressors as Zacheus was to call us out of our oppression and make us new creatures in Christ Jesus Excellently saith a Divine of our time There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemliness appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God and Co-heirs of Christ Scipio when a Harlot was offered him answered Vellem si non essem Imperator I would if I were not General of the Army Antigonus being invited to a place where a notable Harlot was to be present asked counsel of Menedemus what he should do He bade him only remember that he was a Kings son So let men remember their high and heavenly calling and do nothing unworthy of it Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian They were wont to say of Cowards in Rome There is nothing Roman in them Luth. in Gen. Of many Christians we may say There is nothing Christian in them It is not amiss before we be serviceable for the world to put Alexanders question to his followers that perswaded him to run at the Olympick games Do Kings use to run at the Olympicks Every believer is Gods first-born and so higher than the Kings of the earth Psal 89.27 He must therefore carry himself accordingly and not stain his high blood Many be called but few chosen God hath saved us and called us with an holy yea heavenly calling Mat. 20.16 2 Tim. 1.9 Heb. 3.1 Eph. 4.1 I beseech you walk worthy of the vocation wherewith ye are called Conviction It is said that Frogs will leave croaking if but a Light be hanged over the lake wherein they are A cleer discovery of the Truth is a powerful means to muzzle the mouths of Hereticks God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked By his word he telleth a man as he did the Samaritaness all that ever he did Yea the Word is a most curious Critick judging exactly and disclosing the words which he speaks in his very bed-chamber that is in the most secret retirements of his heart Conscience alone hath but a weak light and that light is partial but a serious application of the Word discovereth wickedness when our blind Consciences do not I was alive without the law once Rom. 7.5 but when the commandment came sin revived and I died Conversion This is the main end of the Gospels ministery to open mens eyes and to turn them from darkness to light and from the power of Sathan unto God We our selves may challenge no more than S. Austin in his child Adeodatus Nihil agnosco meum nisi peccatum I own nothing in our Conversion but the faults and defects Bernard for a certain time after his conversion remained as it were deprived of his senses by the excessive consolations he had from God Cyprian confesseth to Donatus his friend that before his conversion he thought it was impossible for him to change his manners and to find such comfort as now he did in a Christian life Accipe quod sentitur antequam discitur And so he goes on Austin saith the like of himself And the Eunuch after conversion went on his way rejoycing Divines say The infallible evidence of conversion is when a man hath changed his first principles and his last ends Cyprian called Caecilius that converted him Novae vitae parentem And doubtless it 's an high honour to have any hand in such a work He which converteth a sinner from the error of his way Jam. 5.20 shall save a soul from death and shall hide a multitude of sins I cannot here omit a passage of a very grave Divine Mr. Ley his Pattern of Piety 145. I have known saith he a person who neither by education or affection was disposed to Popery who having the ill hap when his Conscience was perplext to fall into the hands of a Popish Priest upon this reason because as the Priest suggested that Religion afforded more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves he became a Papist Job 33.24 But it is honour enough to Ministers and may be comfort enough to their hearers that God gives them commission to deliver a Penitent man from Hell not as the means for that is Christ alone but as instruments 1. To apply Christ crucified or rather risen again unto him 2. To pronounce his safety and salvation upon the due use of that means And this is the greatest honour that ever was done to any meer creature Angels had never such a commission They indeed are Ministers for the good of those that shall be heirs of salvation Heb. 1.14 But Ministers are called Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 21. Take heed unto thy self 1 Tim. 4.16 and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Regeneration There are two parts in this work of grace 1. The one is Qua regeneramur by which we are begotten 2. The other is Qua renascimur by which we are born again The one is Gods act purely the other implieth the manifestation of life in our selves A distinction that serveth to clear some controversies in Religion The Word of God is the instrument of our Regeneration being made prolifical and generative by the Spirit The Father is the original cause Jam. 1.18 The Son is the meritorious and effective And the Holy Ghost consummates and applies it 1 Pet. 1.3 through faith wrought and increased in us by the Word and Sacraments So that here is God the Father's will God the Son's merit and God the Spirit 's efficacy Tit. 3.5 6. By his overshadowing the soul is the new creature hatched and brought forth When the Donatists upbraided Austin with the impurity of his former life he answered How much more they blame my former fault by so much the more I praise and commend my Physitian Miratúrque novas frondes non sua poma saith the Poet Virg. Georg. 2◠speaking of a graffed tree So may Regenerate persons themselves and all that behold them wonder at the change which is wrought in them Every man by his first birth is still-born dead in sin by his new birth he becometh alive to God As the Father said of the Prodigal This my son was dead and is alive And surely what difference was between Lazary lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Yea look what alteration there is in the same Air by the arising of the Sun the like is in the same person by the infusion of holiness Paracelsus in his second book De vita longa saith that Lepra curatur per regenerationem Chymically it is to be
again is twofold 1. Essential 2. Personall Gods essential glory is that infinite majesty which is common to the Father the Son and the Holy Ghost in the unity of the divine essence This glory is no other than God himself which the most profound or delicious Oratory of men or Angels cannot sufficiently express Which Moses earnestly desirous to behold but a thing impossible directed his suite unto God in these words I beseech thee shew me thy glory The Personal glory of God Exod. 33 1â— is that which is proper to each person of the Deity For example It is the Fathers glory to be from no other to beget a Son from eternity which is Jesus Christ the Righteous It is the Sons glory that he is coessential with the Father coeternal with the ancient of dayes without beginning without ending that he assumed our humanity to make us partakers of his divinity It is the glory of the holy Ghost that he proceeds from the Father and the Son that his majesty is equal with theirs that he is the sanctifier of the elect that he is the sole supporter and comforter of afflicted soulâ— and that he is with the Father and the Son one and the same God over all blessed for ever Amen The humane glory of God I call that which is ascribed and rendred to him by men with a strong concurrence of all the powers and faculties of soul and body and especially on this ground as a Saviour to sinners a Physician to the sick a Redeemer to the Captives a perfect way to wanderers a Pastour to the lost sheep of the house of Israel life to them that were dead and salvation to them that were condemned was sent from heaven in compassion of our wretched condition appointed the Son of God to be all these unto us For as many saviours were sent from God to save the Israelites from bodily oppression so was Christ from his Father to ease us of the unsupportable burden of our inquities wherewith we were heavily laden As the Prophet was sent with a bunch of figs Physician-like to cure Hezekiah's malady Isa 61. so was Christ with the comfortable ointment of his ever blessed Spirit to mollify our bruises to close our wounds to cleanse our putrifying sores to bind up our broken hearts and with his saving righteousness to heal all our mortal infirmities As Moses was sent from God to deliver the children of Isr ael from the Aegyptian bondage so Christ from his Father to proclaim liberty to the captives the opening of the prison to them that are bound and with his stretched out arme to redeem mankind from Satans servitude As the Lord made a way thorow the red sea to bring his People to the land of Canaan so hath he appointed Christ to be the living way through the red sea of whose blood we that wandred in the labrinth of our own wicked imaginations must passe into the land of the living As God sent David to be a shepheard to his people of Israel so did he Christ the Son of David to be that good shepheard that should lay down his life for his sheep the Israel of God As Elisha was sent of God as an instrument to put life into the Shunamites dead child so Christ came to be our life through whom by faith we who were doâ—d in sins and trespasses shall live everlastingly As Jonas was the Lords messenger of Ninevies salvation if they did repent though condemned So Christ the Angel of the Covenant is Gods messenger of eternal salvation to mankind condemned for sin if we believe in him All which the Angels knowing and men obtaining the Angels sung and men may prosecute what they have begun Glory be to God on high If we return not glory to the highest for this unparallel'd and incomparable love of his we may be justly censured for ingrateful miscreants and for ever debar'd of the grace of God and deservedly shut out of the Court of heaven Hazard not therefore your Christian reputation and hopes of glory through neglect of God but be as the glorious Angels making melody in your hearts and giving glory to God on high This glory due to God by man imports two things 1. Pious admiration 2. Religious honour The sending of the Son of God to be manifested in the flesh for our redemption must work in us an admiration of the infinite wisdom of God of his infinite power and of his infinite goodness Admire 1. Gods infinite wisdom who could find out a means to work our salvation when men and Angels saw none it came not into the apprehension of mans shallow brain to contrive how possibly an infinite satisfaction due to God by man Ephes 1.8 could by man be given unto the infinite justice of God Yet his unsearchable wisdom hath brought it about wherein according to the Apostolical verdict he hath abounded towards us in all wisdom and prudence For saith Anselm God was made man that both he which had sinned might satisfie and he which was infinite might pay an infinite price Admire 2. Gods infinite power who of two things the divine and humane natures most distant and different in themselves could make one so nearly that one and the same should be God and man Others may admire our Creation but let us admire our Redemption though both acts of infinite power It is admirable that our flesh and our bones were formed of God but yet 't is more admirable that God would become flesh of our flesh and bone of our bones It is a mystery out-reaching our capacities wherein is contained the greatest sublimity and the greatest humlity the greatest power and the greatest infirmity the greatest majesty and the greatest frailty What is higher than God lower than man more powerfull than God weaker than man more glorious than God more frail than man Yet God by his alsufficient omnipotency hath conjoyned them together that we might be conjoyn'd to God for ever Admire 3. Gods infinite goodnesse in promising a Saviour to us when in Adam we had lost all goodness And in performing his promise in the fulness of time without the least shadow of variation when yet we were enemies God was then manifested in the flesh See see God himself whose pure eyes cannot indure to behold iniquity did descend to us because we by reason of the weight of our ponderous sins could not ascend to him In which extraordinary act he made an exact demonstration of his unlimited goodness 1. In his mercy 2. In his Justice In his mercy The Creator that was offended assumed the flesh of the creature offending Man had forsaken God and turned to Satan and yet God that was forsaken makes diligent search after the forsaker is not this infinite mercy far exceeding the limits of the finite understanding and thought of man Our nature is become more glorious by Christ in the union than it was deformed by Adam in the transgression We have
not shut against you his fatherly providence is tendred to you he withholds no good thing from you he sent first his Son and now that his Son is ascended to him he sends the Spirit of his Son to you into your hearts that by that meanes he may abide with you for ever But why compared â— the love of God to the love of man mans love in respect of Gods not being so much as a grain of mustard-seed to the whole earth or the whole earth to the vast heavens or the smallest drop of water to the whole Ocean I answer for my 〈◊〉 thus that by the marvellons defect and straitness of the one you may in some though in the smallest measure conceive survey you cannot the infinite greatness of the other He sent his Son but his Son return'd in his presence was joy in his absence griefe wherefore God bereaving us of his Sons bodily presence in his tender love sent the Spirit of his Son to raise our dead spirits to comfort us without him comfortless he adopted us sons being his enemies by his Sons coming now for farther confirmation and stronger assurance he signs it he seals it by sending the Spirit of his Son into our hearts Because sons Not natural but elected adopted sons such as many justly challenge the prerogatives and liberty of sons God That is the Father Hath sent forth As Kings do their Ambassadours to signify their pleasure and desires they neither adde nor diminish from their Commission so the Holy Ghost what he receives from the Father shows to them to whom the Father sends him he speaks not of himself but what he hears he speaks what he receives he delivers The Spirit That is John 16.13 14 the Holy Ghost the third person in Trinity Of his Son To wit of the natural Son of God Jesus Christ Gods Son begotten by eternal generation time out of mind 〈◊〉 your bear tsâ— Into your 〈◊〉 Crying Making you with confidence and assurance to cry the Spirit properly cryes not for then it should cry and pray to it selfe Sic ipse Spiritus postulat i.c. ad postulandum cos quos replevit inslammat but it is said to cry when it works that effect in us according to that Rom. 8.15 Ye have received the Spirit of Adoption whereby ye cry Abbâ— Father We are said to cry by the Spirit as a man to see by the eye Abba Father Abba it is an Hebrew word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyes to be willing here it is translated Father and the reason of that name is rendred to be because of the propensity of the will and desire of a father towards his children being their chiefest wel-willers and wel-wishers The intention then of the words is this The adoption and free election thorough Jesus Christ into the right and liberty of sons pertains not to the Jews alone but to the Gentiles also to the Galatians by the redemption wrought by the Son of God for this purpose annointed by the Father ye receive the adoption of sons God thus making you sons sent his Spirit to you his Spirit sent to you dwells in your hearts and dwelling in your hearts makes you cry with an assurance of his good will Abba Father Of the words there are these parts 1. A person sent the Spirit of the Son 2. A person sending God 3. The sending it self sent 4. The place whither God sends the Spirit of his Son into your hearts 5. The office or effect of the Spirit Crying Abba Father 6. The reason moving and prevailing with God to send his Sons Spirit into your hearts because sons Of the first the person sent the Spirit of the Son the Holy Ghost It will be judg'd in me to be but a labour in vain to endeavour to prove that there is such a Spirit except there be some as I hope there are none so grosly ignorant as those disciples spoken of in the 19. of Acts who profest they did not so much as hear whether there were an Holy Ghest or no. This is a Principle of Religion to be taken of all for granted not to be call'd in question not to be proved to spend words and time in the demonstration hereof is to no more purpose than to prove 't is day when the sun shines this being sufficiently manifest in the works of nature that sufficiently apparent in the effects of grace Divine truth contained in the sacred Word of God stops all gainsaying proceedings in this point None but who will oppose God will oppose it if any man teach otherwise or doubt of the verity hereof he is proud knowing nothing but doting about questions and strifes of words he is a man of a corrupt mind and destitute of the truth carried away with the spirit of giddiness and of error I will therefore spare my pains in convicting such rude and giddy-headed spirits for I direct my lines to Christians well instructed in this Article of our faith not to Turks and Mahumetans and by Gods assistance teach and write what shall be more fit all things well weigh'd for them to learn and me to deliver 1. Why the Holy Ghost is called a Spirit 2. Why he is called the Spirit of the Son The third person is called a Spirit because 1. He is a spiritual incorporeal and invisible essence whose being is not like that of Angels though spirits they are but ministring spirits of Almighty God finite but he is infinite whom the world cannot contain whom the most piercing eye cannot see whom the most sublime wit cannot conceive The reâ—ulgene glory of those heavenly spirits dazzles our understanding in our meditations and discourses of them our imaginations cannot reach their transcendent and Metaphysical nature far distant from our spheare much more are we unable to fix our bodily or intellectual eye upon that spiritual being whose being and glory is absolutely in comprehensible dwelling in that light to which there can be no accesse and in that height to which no created nature can aspire He is called a Spirit 2. Nescis torda mâ—li â—â—ina gratiá Spiritus Sancti Ambros In regard of the mighty power and unresistible efficacy it hath in operation implyed in the rushing wind on the day of Pentecost and the fiery tongues His wonderful activity is made sufficiently manifest by the creation of the world and well known in the hearts of sinners by their conversion and new creation a work not of small importance Act. 2. a concurrence of all the powers of nature cannot effect it Men and Angels can do much but not so much let men of the rarest parts most eminent endowments and of the best quality laying grace aside do what they may say what they will they shall find themselves scanted of ability to begin much lesse to go thorough with so great a work The wind blowes strong and fire is very active so the Holy Spirit blows down the strong
holds of Sat an erected in the hearts of sinful men disperseth all chaffy cogitations of wickedness and filleth every corner of the soul with heavenly inspiration with transporting thoughts and meditations of an higher than an earthly nature and as fire it inflames the heart with the love of God whence proceeds zeal of Gods glory that fire of heaven and a fixt resolution as in Martyrs to suffer fire and fuggot for the profession of his name By reason or the working thus of his mighty power the Scripture stiles him by the name of the power of the most high Eâ— operante creabatur homo eo operante recreatur As by his working power man was created by the same renewed and born again As by his power he gave life Luk. 1. so he gives newness of life by his power Spiritus est qui vivificat it is the Spirit that quickens us before dead in sins and trespasses He is called a spirit 3. Because he is breathed from the Father and the Son that is he is that person by whom the Father and the Son do immediately work heavenly motions and saving graces in the hearts of the elect Spiritus à spirando wherefore when Christ breathed on his Disciples he said unto them receive ye the Holy Ghost Job 20.22 These I conceive to be the reasons why the third person in Trinity is called a Spirit Now must I shew the reasons why he is called the Spirit of the Son they as I Imagine are these First because he proceeds from the Son by an eternal procession and intelligible emanation the essence of the Son is communicated to him hence coeternal coessential consubâ—antial with the Son he is called the Spirit of Christ Contra Arianos Rom. 8.9 not as one saith by way of allenation nor by way of multiplication of the divine essence which can be but one but by communcating the very same numericall essence wherein the Father and the Son subsist unto him in an incomprehensible manner whence he is term'd also the Spirit of the Father Galat. 3. for the essence of the Father is the essence of the Son and the essence of them both the essence of the Spirit he proceeds from both not simply as from two persons but in that they are one in essence not more principally from the Father lesse principally from the Son as Lombard and the schoolmen of this age affirm but from the person of the Father and the son in the unity of essence without any such distinction for upon the admission of this distinction we may justly infer an inequality of the persons of the Deity a thing without blasphemy not to be admitted the Spirit of holyness equally proceeds from both as from one beginning against the definition of the Greek Church but non voluntate sed natura seu necessitate naturae licet secundum voluntat is modum not by the act of the will but by the act of nature or by the necessity of nature according to the manner of the wills working which I cannot conceive in other terms than these that is God willing it He is called the Spirit of the Son 2. Because he is in the Son and the Son in him as the Son is in the Father and the Father in the Son to wit by their eternal essence And besides this the Spirit dwelt in him in the dayes of his flesh inriching his humane nature with all fulness of grace And at his baptisme the heavens opening Mat. 3.16 John saw the Spirit of God descending like a Dove and lighting upon him He is called the Spirit of the Son 3. Because the Son sends him to seal our adoption to us Joh. 15.26 When the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testify of me He sends that which is his and gives it too Joh. 20.22 receive ye the Holy Ghost And not onely the Son but the Father also sends him but in the Sons name whom the Father will send in my name saith Christ Joh. 14.26 Which shall testify of me Royard in Joh. 14. saith he Joh. 18.26 the Father sends him in his Sons name that is saith Royard to the glory of his name in which respect he is term'd the Spirit of the Son He is called the Spirit of the Son 4. Because he receives the wisdom and knowledge of the Son who is the wisdom of the Father and reveals it unto us He guides us into all truth Joh. 16.13 for as it followeth he shall not speak of himself but whatsoever he shall hear that shall he speak and he shall shew you things to come Verse 4. He shall glorify me for he shall receive of mine and shall shew it unto you Verse 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All saving knowledge and divine graces coming from the Son in whom the hidden treasures of pure wisdom do rest are confer'd upon us the sons of God by adoption by the Spirit of the Son of God by eternal generation From which discourse may be deduced three conclusions 1. That this Spirit of the Son is a Person he proceeds from the Father and the Son not as an accident but as a Person It was the grosse conceit of some heretical mistaken spirits erroneous in their judgments that this Spirit of the Son is only a motion or quality wrought by God in the hearts of his children or some divine inspiration infused from above by divine grace into the soules of them whom God had chosen out of the world to be more eminent than others Those conceits may seem plausible to corrupted reason not discerning the things of God which are spiritually discerned yet they contradict that which by Infallible consequence may be deducted out of the sacred truths of Gods word and right reason Laying therefore these two Gods word and right reason as two sure foundations and uncontrolable Principles which may justly sway our judgments I will presse the truth of this conclusion against all opposites The Spirit of the Son is a person Because he appeared in a visible shape The Holy Ghost descended in a bodily shape like a Dove upon Christ and he appeared like cloven tongues of fire and sate upon each of the disciples and they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance What motion what quality what inspiration can appear in such or any visible similitudes or bodily shapes or give utterance to men He is a person because called God When Peter taâ—t Ananiâ—s of his double dealing he told him he had lyed to the Holy Ghost and in lying to the Holy Ghost Act. 5. thou hast said he to him not lyed unto men but unto God The Essence of God is Tota in qualibet personâ Deitatis whole
sic jubeo then there is Reason that thinks of the means to compass the intent of the Will which being found there is a Power which is still in action till the Will as I may so say gets its will and obtains its end whence is drawn a similitude to express the profound mystery of the Trinity The Father is compared to the Will for he is the beginning of the action the Son to Reason for to him is given the dispensation of all things and he is the Wisdom of the Father the Holy Ghost to the Faculty or Power of effecting it who is the Perfecter of every act called The Power of the most High These three saculties are in the soul of man yet one soul not three and 't is a question never satisfactorily decided since first moved Whether these essentially and really differ from the soul or no If then these three faculties of the soul be one soul and one soul these three faculties why may not the Essence of the Godhead be communitated to three Persons and these three Persons remain one onely God Thus the glimmering light of Nature hath given us some light in this matter Lombard lib. 1. dist 12. E. which as the Master of Sentences saith Etsi sensu non percipiam tamen teneo conscientià Though unperceptible to mine outward sense yet in my conscience I hold for true Rules of Divinity exceeding our capacity are to be embraced by Faith not to be discussed by Reason And thus much for the Person sent the Spirit of the Son I proceed to the Person sending which is said to be God God the Father by his Son sent forth the Spirit of his Son In which discourse as much compendiousness as may be All that we enjoy in the time of our pilgrimage here on Earth are sent us from God the Giver of every good and perfect gift What Earth cannot afford us Heaven supplies The mission or donation of the Holy Ghost comes not within the reach of any mortal or immortal creature Wherefore the Father considering we cannot have a we being in this life but our condition should be without him miserable He sent us the Holy Ghost the onely Comforter of our distressed souls the onely Supporter of our future hopes of happiness to strengthen us and fill our hearts with joys unspeakable O the wonderful mercy of Almighty God! Qui misit unigeâ—â—tum immisit spiritum promisit vnltum quid tandem tibi negaturus est Bâ—rn de temp Nihil unquam ei negasse credendum est quem ad vitull bortatur esum Hierom. He sent his Son to save us and his Sons Spirit to comfort us God sent forth the Spirit of his Son into our hearts He denies us nothing that may further our good but sends us all things even his Spirit who deserve a denial of all things It is believe it it is his Mercy that is over all his works He makes our misery the object of his goodness our necessities the object of his bounty hence the Apostle discourseth thus God gave us his Son when we were enemies and how shall he not with him give unto us all things even to the Spirit of his Son God sent forth the Spirit of his Son It is counted a great gift that Jacob sent by the hands of his servants to paciâ—ie his brother Esau Gen. 32.14 15. It is counted a great gift that Joseph sent to Jacob his father Gen. 45.22 23. and that he gave to Benjamin It is counted a great gift that Pharaoh gave to Joseph giving him rule over all the land of Egypt Gen. 41.43 It was a Princely gift that Hiram King of Tyre sent to King Solomon 1 King 9.14 and that the Queen of Shtha gave him 1 King 10.10 It was a Princely and magnificent gift that King Ahasuerus sent to Mordecai by the han is of Haman it is registred Esth 6. It was a gift royal that the three Wise-men presented to our Saviour Christ Gold Myrrhe and Frankincense Mat. 2. But it is a far greater and more magnificent gift that the God of Heaven sends into the hearts of the children of men the Spirit of his Son Those are but poor gifts in respect of this for infinite is the difference betwixt them and it They are subject to mutability loss and corruption but God sends forth the immortal and eternal Spirit of his Son very God of very God into our hearts They could not sanctifie them to whom they were sent and given but this doth cleanse those souls from all pollution of sin to whom God sends him They only made them great in the eyes of men this makes men great in the eyes of God Who but a blind man cannot discern the tender affection and exceeding care of Almighty God our heavenly Father towards us who gives us all things to the utmost of his power he thinks nothing too good for us He gives us his Spirit and in giving him he gives himself God over all blessed for ever What greater gift can God give to the sons of men what greater gift can the sons of men expect of God Enough enough Lord thou art God Alsufficient we can ask no more and thou canst send no greater than the Spirit of thy Son into our hearts I will not part from this point till I clear one doubt In that God sends the Spirit of his Son some infer that God and the Holy Spirit are unequal the Sender must ever be greater than the Messenger the Giver than the Gift But by their leaves 1. This is a Principle underâ—â—able That there is no inequality in the Deity 2. Common experience in Civil affairs is able to demonstrate this That equals may send forth equals it is usual 3. S. Cyril Cyrils rule is most forcibly true That Missio obedientia non tollunt aqualitatem Mission and submission nullifie not equality The Father sent his onely begotten Son into the world in the form of a servant and was obedient unto death even the cursed death of the Cross Yet equal to the Father He thought it no robbery Phil. 2. So the Holy Ghost in equality is not a jot diminished nor his authority any thing abated though sent of the Father The Father is not greater than the Son nor the Holy Ghost less than either because all three are one and the same God Infinite in Essence and Lord of all and in Unity there is no Inequality Here I put a period to my discourse of this point and proceed to the next to wit to the Mission or sending of the Holy Ghost the Spirit of the Son God sent forth the Spirit of his Son The sending of the Spirit is either in a visible or invisible manner Visibly he is said to be sent when there are significant signs of his presence Not that the Spirit in its own nature is visible to the eyes of man When he confers his saving graces by the use of external Symbols working
like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto
This fire of the Spirit must be fetcht from heaven Lumen de lumine from the Father of lights who giveth his Spirit to them that ask it By water because of its clensing cooling 2. Ezek. 36.25 Joh. 3.5 refreshing and fructifying vertue and quality Indeed many are washed with the water of baptism that are not washed with this water Simon Magus of whom it is said Fonte quidem lotus sed non in pectore mundus Let us ever say with the woman of Samaria But with more sensibleness than she did Lord ever give us of this water then shall we be clean and fit for the holy Jerusalem He is said to proceed from the Father and the Son Joh. 15.26 to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formal and essential part of man So and much more it must be thought of the Spirit of God upon whom no composition falleth And this in effect is the Apostles Argument What man knoweth the things of a man 2 Cor. 2.11 save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God That is none knoweth the things of God but the Spirit of God who is in him and of his own Essence and Nature That was a sweet promise I will pour out my Spirit upon all flesh Joel 2.28 The best thing upon the basest What can God do more for his people This is to give them all good things in one so many are the benefits we receive by the Spirit Eph. 5.9 Delicata res est Spiritus Dei therefore we must observe and obey his motions We should lay our selves as instruments open to the Spirits touch submitting to his discipline as Paul did who said I live yet not I but Christ liveth in me Gal. 2.20 and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Which requires a great deal of self-denial Serpents they say can do no hurt in water no more can that old Serpent where the holy Spirit dwells This is the Instructer which teacheth us the Spirit of life which quickens us the Advocate which speaks in us the Comforter which relieves us and the everlasting Fountain and Spirit of truth from whom all truth and celestial riches do flow unto us Your Father which is in heaven Mat. 7.11 Luke 11.13 Eph. 4 â—â— will give good things to them that ask him Your heavenly Father will give the Holy Spirit to them that ask him Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption De Sacrâ Scripturâ I Will not stand to search how ancient Writing is Exod. 24. wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the Law in two Tables But because we find that Moses wrote all the Word of the Lord and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the Old World However we see the care that God hath taken for the publishing of his Will to the Church which he hath done both sufficiently that we need no more knowledge for eternal life than what is contained in Scripture and so clearly that the Word giveth understanding to the simple Scripture is twofold 1. Inward called Scriptura Cordis 2. Outward called Scriptura Testimonij The inward Scripture of the heart is that which the Spirit of God immediately writeth in the fleshly tables of the hearts of all the Sons of God and by this all that are to be saved are taught of God Jer. 31.33 Hebr. 8.10 2 Cor. 3.3 The outward Scripture of the Testimony is that which was inspired by the Holy Ghost and committed to writing by the Prophets Apostles and Evangelists to preserve and transmit sound and saving doctrine by their pens to all Posterity Of this latter Moses was the first writer in the world as may be proved by the Evangelist Luke 24.27 Hence we conclude that our Religion grounded in these writings is the old Religion even as old as the day of mans creation and fall whereas all other Religions are but of yesterday nay the gods themselves worshipped by Heathens and Turks were long after the time of Abraham There is no Question more worthy satisfaction in Divinity Appâ—llatur ab Arminio Instrumentum Religio tis than that which enquireth into the Authority of Scripture 1. For all Religion depends upon it and wavering in this principle openeth a wide door to beastly Epicurism Devilish Atheism and all contempt of Religion and Justice 2. If the heart be not perswaded that the Scriptures be of God it will easily reject hearing reading practise and all the means of salvation 3. The doubting of this cutteth off all faith Rom. 14.23 and the comfort and strength of faith for a man must first believe Gods Word to be true Titubabit sides si Scripturarum vacillat authoritas Aug. before he can believe it to be true to him and what comfort in temptation without the Sword of the Spirit or what peace in terrour of Conscience without the Word which is the Well of salvation 4. The doubting of this cuts off all self-denial mortification and sound repentance for who will abandon his carnal delights and pleasures and undertake the strict course of godliness that doth doubt whether the Scriptures be the Word of God or not But it is clear that the Scriptures are the Word of God 1. The Lord professeth them to be his own words Isa 55.11 Mic. 2.7.2 The Prophets begin with the Word of the Lord and the Apostles 1 Cor. 11.23.3 The matter of the Scriptures they treat of the great works of the eternal God as Creation Providence justice and mercy both temporal and eternal c. Speaking of great mysteries above the reach of humane wisdom yea of things contrary to natural wisdom Searching the heart and discovering the thoughts Hebr. 4.12 And containing most ample and large promises of a blessed and eternal happiness by faith in the Messiah Amongst us Stephen Langton Arch-bishop of Canterbury first divided the Bible into Chapters in such sort as we now account them Robert Stephens into Verses Goodw. Catal. pag. 109. But not much commended by Scultetus who saith Imperitissimè plerunque dissecans which Covenant none could make or can make good but only God himself blessed for ever 4. Concerning the Instruments and pen-men of Scripture Their extraordinary calling infallible assistance 1 Pet. 1.11 unblameable conversation 2 Pet. 2.21 sincerity and uprightness in writing sparing neither others nor themselves their stile together with their joint-consent
where we shall be known and well entertained Paul pronounceth his afflictions light when he weighed them with that weight of Glory and looked on things not seen And let us use the means and hold the way to this blessed place 1. Promoting Gods glory 2. Seeking to please him in all things 3. Beginning heaven upon earth 4. Studying sanctification decking our selves with grace and getting the Wedding-garment for that Wedding-day for without Holiness none shall see God 1 King 8.27 2 Cor. 11.12 Isa 63.15 Luk. 16.22 Heb. 11.10 Joh. 14.2 2 Cor. 5.1 in that Presence-chamber of his Glory Scripture calls this place The Heaven of heavens The third heaven The habitation of Gods holiness and of his glory Abrahams bosâ—me A city which hath foundations whose maker and builder is God Christs Fathers house in which are many mansions A building of God an house not made with hands eternal in the heaven The new Jerusalem The Paradise of God An holy place c. De Angelis ANgels were created it is conceived in the beginning Psal 33.6 when the Heavens were for saith the Psalmist By the word of the Lord were the heavens made and all the host of them by the breath of his mouth And it is likely before Man Job 38.4 7. by those words Where wast thou when the Morning-stars sang together and all the sons of God shouted for joy Angels are Spirits of Heaven resembling their Creator as children do their father both in their substance which is incorporeal and in their excellent properties Life and immortality excellency blessedness and glory They are called 1. Spirits Nomen essentiae 2. Angels Nomen officii For their number they are said to be Thousands and Ten thousand thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 7.10 Myriads Heb. 12.22 which because of the vastness of the number we render innumerable They are innumerable to us so are our sins the hairs of our heads the sands of the sea-shore the stars in the firmament not to God The supposed Dionysius the Senator of Athens Niceph. 1.2 cap. 20. ordered the Celestial Hierarchy thus That the first degree is given to the Angels of Love termed Seraphim The second to the Angels of Light termed Cherubim The third and so the following degrees to Thrones Principalities and the rest which are all Angels of power and ministration So that upon this account the Angels of knowledge and illumination are placed before the Angels of office and domination I think such curious brains put all out of order Augustine is of a more modest spirit Quomodo se babeat beatissima illa ac superna Civitas quid inter se distent quatuor illa vocabula Col. 1.16 dicant qui possunt Enchyâ— ad Laurent c. 58. si tamen possunt probare quod dâ—cant Ego me isthaec ignorare consiteor Let the like humility be imitated of us all Let no man presume to understand above that which is written And there their several degrees and dignities are only hinted as well among themselves as in regard of the inferior world and the government thereof The wisdom and knowledge of these Spirits is admirable Aug. Cognitiâ— concâ—eata acquisita Schoolmen The Devils know much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more do the good Angels They have matutinam vespertinam scientiam Their morning-knowledge they have by creation and a continual contemplation of God their evening-knowledge they have by observation from the creatures and a diligent inspection into the Church Their power also is as wonderful Their office is to minister perpetually to God in obeying his will unto Christ as the Head of the Church and are also sent out to minister for the good and salvation of the Saints for Christs sake Not that God needeth them as Princes need the counsel and aid of their subjects But he maketh use of their service about us 1. For the honour of his Majesty and comfort of our infirmity 2. To make out his love unto us by employing such noble creatures for our good 3. To make and maintain love and correspondency between us and Angels till we our selves come to be like unto them The truth is though they excell in strength yet do they Gods commandments Luk. 20.36 hearkening to the voice of his word which they perform chearfully faithfully diligently speedily and constantly ever standing before the face of our heavenly Father and rejoycing more in their names of service than of honour of imployment than preferment to be called Angels that is messengers than Principalities Thrones c. accounting it better to do good than to be great to dispense Gods benefits than to enjoy them Let us imitate these good Spirits chiefly 1. In subjecting our selves to Christ as our Lord and King Phil. 2.9 This is their bowing of the knee and ours too 2. In doing the will of God alway chearfully as they do and therefore are said to have wings thus we pray Mat. 6.10 Laudant Deum Angeli adorant tremunt tremere dicuntur non metu formidinis l. 2. c. 50. de sacr Altar myster cum sint perfectè beati sed administrationis vel obedientiae affectu saith Innocent 3. Wise 2 Sam. 14.20 Psal 103.20 Heb. 1.14 according to the wisdom of an Angel of God Bless the Lord ye his Angels that excel in strength that do his commandments hearkening unto the voice of his word Are they not all ministring spirits sent forth to to minister for them who shall be heirs of salvation Of the Celestial Lights Of the Sun Sol quasi solus vâ—l quia solus ex omnibus sideribus est tantus vil quia quum est exortus obscuratis aliis solus appareat Martinius THe Sun is the Prince of Planets coursing about with incredible swiftness so sweet a creature that Eudoxus the Philosopher professed that he would be content to be burnt up with the heat of it so he might be admitted to come so near it as to learn the nature of it The Sun is as it were a vessel whereinto the Lord gathered the Light which till then was scattered in the whole body of the heavens This David beheld with admiration not adoration Psal 8. Jer. 44. as those Idolaters that worshipped the Queen of heaven For that was a witty speech of Cyril They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists by night who worshipped the Sun and Atheists by day who worshiped the Moon and Stars And well he might for Chrysostom wondreth at this That whereas all fire naturally ascendeth God hath turned the beams of the Sun toward the earth making the light thereof to stream downwards This is the Lords own work and it ought to be wonderful in our eyes The Sun hath his name in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant as being the servant-general of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while he shines indifferently upon the evil and the good imparting to both light
understood so Sin spiritually The Regenerate mans actions are as contrary to those that he did before as fire and water so that it may be said of him as it was once of Troy being taken Senec. Thalamis Troja perlucet novis every act word and work are all altered every chamber made new and swept to entertain the Object of the regenerate It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread But nothing so strange as the work of Regeneration and Renovation a turning of stony hearts into hearts of flesh In this great work the substance of the Soul is the same only the qualities and operations are altered In Regeneration our natures are translated not destroyed no not our constitution and complexion The melancholy man doth not cease to be so after conversion only the humor is sanctified to a fitness for godly sorrow holy meditation c. and so of the other The fountain of blessed Immortality is the new birth which is the unmaking of a man and the making of him up again The whole frame of the old corrupt conversation is to be dissolved that a better may be erected The dignity and necessity of this work are motive enough to labour it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a being heaven born as the word imports from above and without it Heaven will be too hot a place to hold us A man with Job may come to curse the day of his first but shall never have occasion to curse the day of his new-birth Except a man be born again he cannot see the Kingdom of God John 3.3 Except a man be born of water and of the Spirit vers 5. he nannot enter into the Kingdom of God That which is born of the flesh is flesh and that which is born of the Spirit vers 6. is Spirit Justification There is a twofold Justification by 1. Infusion 2. Imputation Justificare est ex imputatione justitiae Christi pro justo reputare Inquit Lorinus Jesuita in Psal 45. St. Paul saying we are justified by Faith without works Rom. 3.28 And St. James saying that we are justified by works and not by Faith only Jam. 2.24 may be thus reconciled His Sermon of Christ crucified pag. 68. There hath been saith Mr. Fox a long contention and much ado in the Church to reconcile these two places of Scripture but when all is said that may be said touching them there is none that can better reconcile these two different places than you your selves to whom we preach And how is that I will tell you saith he do you joyn the lively Faith that St. Paul speaks of with those good works that St. James speaks of and bring them both together in one life and then hast thou reconciled them for so shalt thou be sure to be justified both before God by St. Pauls Faith and before men by St. James works That we are justified only by the righteousness of Christ apprehended by Faith is the very Basis Foundation and State of Christian Religion whereby it is distinguished from all other Religions whatsoever Jews Turks Pagans and Papists explode an imputed righteousness yea Papists jear it calling it a putative Righteousness Let us therefore hold fast this comfortable and faithful word and transmit this doctrine safe and sound to posterity It was Luthers great fear that when he was dead it would be lost again out of the world Christ is in the midst of his Church whose righteousness is communicated to every true Believer who only comes within the Sphear of his activity The more vertuous the central Agent is in any thing the larger will his Semidiameters be and consequently his circumference The more powerful the fire is the further will it cast its heat circularly By Christ all that believe Act. 13.39 are justified from all things from which we could not be justified by the Law of Moses For what saith the Scripture Rom. 4.2 Abraham believed God and it was counted unto him for Righteousness Therefore we conclude Rom. 3.28 that a man is justified by Faith without the deeds of the Law Vnion with Christ This Union is neither natural nor corporal nor Political nor personal but mystical and Spiritual Unitas not compaginat uni Our unity with Christ makes us one â—ith him and yet it is no less true and real than that of God the Father and God the Son For as the Holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones so the Spirit unites the person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Our Union with Christ is exprest in Scripture by five Similitudes 1. By marriage Christ the Husband we the Spouse 2. By a body Christ the Head we the Members 3. By a building Christ the Foundation we the Superstructure 4. By ingraffing Christ the Vine we the Branches ingraffed into him 5. By the Similitude of feoding Christ the food we the body nourished As the Spirit of man quickens no seperate part Ezek. 37.9 neither could those dry bones live till they came together bone to his bone and the wind breathed upon them Aug. so nor Christ any that are not united to him Christ and his Members make one spiritual body Whiles Christ layes hold on us by his Spirit we lay hold on him by Faith Hence the Church is called Christ 1 Cor. 12.12 And the fulness of Christ Eph. 1.23 Yea hence we have the honor of making Christ perfect O happy union the ground of communion Omnis communio fundatur in unione O happy Interest the ground of influence Hence we have communication of Christs Secrets 1 Cor. 2.16 The Testimony of Jesus 1 Cor. 1.5 Consolation in all Afflictions 2 Cor. 1.5 Sanctification of all occurrances Phil. 1.21 Participation of Christs merit and Spirit and what not I am the vine ye are the branches Joh. 15.5 He that is joyned unto the Lord is one Spirit 1 Cor. 6.17 For we are Members of his body of his flesh and of his bones Eph. 5.30 Sanctification Justification and Sanctification are inseperable concomitants indeed they are not to be confounded but withall they ought not to be severed distinguished they must be divided they cannot and therefore they are fitly called Twins in the womb of Free Grace Hence it is that we find those two frequently joyned together 1 Cor. 6.11 Ezek. 36.26 Mic. 7.19 One bade his Fellow at the Sun-rising look towards the West instead of the East where he might the better see the appearance of the Sun upon the tops of the Turrets even so the assurance of Election is best seen in Conversion and Sanctification 2 Pet. 1.10 Malac. 4.2 Sanctification is an universal healing of all the
sinful and diseased parts of the Soul for as in Original sin there is the seed plot of all evil so in Regeneration there is the Root of all actual Graces Therefore who ever will have the comfort of Sanctification must look that they have not only illumination in their minds but also renovation of their hearts It s no advantage with the Toad to have a Pearl in the Head and poyson all over the body Gods children are called Temples of God and of the Holy Ghost now as the Temple consisted of three parts viz. Sanctuarium sanctum and sanctum sanctorum so doth man the body is as the outer Court the Soul as the holy place and the Spirit as the most holy and Sanctification as a golden vein must run thorow all these When we fall into Sin we are like unto a man which falls upon a heap of stones and into the mire such a one may be quickly washed but not so soon healed even so Justification is at once but Sanctification comes on gradually For it is with man as it was with the house wherein was the fretting and spreading Leprosie mentioned Levit. 14.41 c. For though that House might be scraped round about and much rubbish and corrupt materialls be removed yet the Leprosie did not cease till the house with the stones and timber and morter of it were all broken down So 't is with man Grace may do much and alter many things that were amiss in him and make him leave many sins to which he was formerly given but to have Sin wholly cast out and left that is not to be expected These reliquiâ—â— vetustatis as Austin calls them remain till this earthly Tabernacle of his body be by death pulled down and dissolved There is an outward and an inward Sanctification he is not a Jew which is one outwardly Judas seemed to be a Saint yet he was a Devil Let us intreat the Lord to sanctifie our hearts as well as our hands our Souls and Consciences as well as our tongues That is true Sanctification that begineth at the heart and from thence floweth to all the parts What should we do with a fair and beautiful Apple if the core be rotten A straw for an outward glorious Profession if there be no truth in the inward parts Libanius the Sophister reports that a Painter being one day desirous to paint Apollo upon a Laurel board the colours would not stick but were rejected out of which his Fancy found out this extraction that the chaste Daphne concerning whom the Poets feign that flying from Apollo En peragit cursus sarda Diana snos who attempted to ravish her she was turned into a Laurel Tree could not endure him even in painting and rejected him after the loss of her sensitive powers Indeed good Souls do even to death resent the least image and offer of impurity The very God of peace sanctifie you wholly 1 Thess 5.23 But ye are washed 1 Cor. 6.11 but ye are sanctified by the Spirit of our God To receive an inheritance among all them who are sanctified Act. 20 32. Adoption A child of God is two wayes By 1. Nature 2. Grace The child of God by nature Adoptio est gratuita assumptio personae non habentis jus in haereditate ad participationem hereditatis So the Civilians define it is Christ as he is the eternal Son of God A child by grace is three ways 1. By creation thus Adam before his fall and the good Angels are the children of God 2. By personal union thus Christ as he is man is the Child of God 3. By the grace of Adoption thus are all true believers In this grace of adoption there be two acts of God One is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are born of God when the Image of God is restored in them in righteousness and true holiness The excellency of this benefit is great every way for Titulo redemptitionis adoptionis 1. He which is the child of God is heir and fellow-heir with Christ and that of the kingdom of heaven Rom. 8.17 And of all things in heaven and earth 1 Cor. 3.22 He hath title in this life and shall have possession in the life to come All Gods sons are heirs not so the sons of earthly Princes Gods children are all higher than the Kings of the earth 2. Again He who is Gods child hath the Angels of God to attend on him and to minister unto him for his good and salvation Heb. 1.14 If Jacob was at such pains and patience to become son-in-law to Laban if David held it so great a matter to be son-in-law to the King what is it then to be sons and daughters to the Lord Almighty As many as received him John 1.12 to them gave he priviledge to become the sons of God Behold 1 John 3.1 what manner of love the Father hath bestowed upon us that we should be called the sons of God Consolation The Devil is mans Accuser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in full opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit is his Comforter whose office it is to make intercession in our hearts to God for us and upon our true repentance to make our apology to comfort us by discovering our graces and pleading our evidences which they who refuse to read over and rest upon they do help Satan the accuser taking his part against themselves As it is not meet for a Judge to ride in his own circuit so nor for a doubting Christian to judge in his own case It 's storied that a Minister once could have no rest in his spirit until he went to visit a certain man to whose house coming late in the night and all being in bed except the man alone Truly said the Minister here I am but I know not to what end Yes said the other but God knoweth for I have made away so many childrens portions and here 's the rope in my pocket with which I was going to hang my self But how saith the Minister if I can tell you of one that made away more and yet was saved Who was that saith the man I pray Adam who being a publique person and intrusted with all for his posterity fell and so lost all Thus it is God that shines through the creature and comforteth by the means The soul is apt to seek the living amongst the dead to hang her comforts on every hedge But as air lights not without the sun and as fuel heats not without fire so neither can any thing soundly comfort us without God God who comforteth us in all our tribulation 2 Cor. 1.4 that we may be able to comfort them which be in any trouble by the comfort wherewith we our selves are comforted of God Grace GRace is twofold 1. Active in God his free favour 2. Passive from God grace wrought in man
The Angels themselves sing at lamentation for sins neither doth the earth afford any sweeter musick in the eares of God This heavinesse is the way to joy never sin repented of was punished the good God accounts of our will as our deed If God should require sorrow proportionable to the hainousnesse of our sin there were no end of mourning but his mercy doth not regard so much the measure as the manner of it Blessed are they that mourn for they shall be comforted Paenitudine commissa delentur if you say you mourn Christ saith you are blessed now either distrust your Saviour or else confess your happiness and with patience expect his promised consolation If a man mourn not enough stay but Gods leasure and he will make your eyes run over with teares Weep still and still desire to weep but let your teares be according to the rain in sun-shine comfortable and hopeful These teares are reserved this hungring after Spiritual grace shall be satisfied this sorrow shall be comforted there is nothing betwixt God and you but time Theodosius the Emperor when reproved by Ambrose Theod. Eccles Hist l. 5. c. 18. for the slaughtet at Thessalonica he lay on the ground and humbly begged pardon using these words Psal 119.25 My soul cleaveth unto the dust quicken thou me according unto thy word Too late repentance did never man yet good Therefore as it is required of repentance to be true so likewise speedy for paenitentia sera rarò vera That Carrier is a fool that will lay the heaviest burden upon the weakest feeblest beast So also who doth intend to lay the great load of repentance upon his faint and feeble dotage Almighty God requires the first fruits the firstlings are his darlings the fattest lambs are fittest for sacrifice Repent ye Except ye repent ye shall all perish Matth. 3.2 Luke 13.3 Acts 3.19 Cap. 17.30 Luke 15.7 10. Repent ye therefore and be converted that your sins may be blotted out The times of ignorance God winked at but now commandeth all men every where to repent I say unto you that joy shall be in heaven over one sinner that repenteth more than over many just persons which need no repentance There is joy in the presence of the Angels of God over one sinner that repenteth God hath raised up Jesus Act. 5.31 Hebr. 6.1 2 Cor. 7.10 and exalted him with his right hand to be a Prince and a Saviour for to give repentance Repentance from dead works Repentance to salvation not to be repented of Impenitency Shew me a man that hath not some hardness of heart and we will send him to heaven without Jacobs ladder There is a threefold hardness of heart 1. Natural 2. Actual 3. Judiciary Natural and hereditary Impenitence perfectly conforms one to Satan who is in male obsirmatus and sins without remorse in malo perseverare diabolicum whereby all men are by nature not onely averse from but also adverse to the motions of Grace This is called a neck possessed with an iron sinew Isa 48.4 Actual adventitious or voluntary which is when by often choaking good motions a man hath quit his heart of them being arived at that dead and dedolent disposition Eph. 4.18 past feeling and ripe for destruction This is called a brow of brasse in the above-named text Isa 48.4 Judiciary or penal hardness which is when God for a punishment of the former with-holds his grace and delivers a man up to Satan to be further hardened and to his own hearts lusts which is worse The incestuous person was delivered up to Satan and yet repented but he that is delivered up to his own heart to a reprobate mind cannot be renewed by repentance but is in the ready rode to that unpardonable sin The hardest creatures are flexible to some agents flints to the rain iron to the fire stones to the hammer but mans heart yields to nothing neither the showers of mercy nor the hammer of reproof nor the fire of judgment but like the stithy is still the harder for beating All the plagues in Egyt could not mollify Pharaoh's heart Because the Jews were so stony hearted They were saith one rigidiores lupis duriores lapidibus Jerusalem became a heap of stones and the conquering Romans dasht them against those stones which they exceeded in hardness Here let the wicked see their doom the stones that will not be softned shall be broken there is no changing the decree of God but change thy nature then know thou art not decreed to death Stony hearts shall be broken to pieces with vengeance do not strive to alter that doom but strive to alter thy heart make of a stony heart a fleshly heart and so prevent it in thy particular Thou after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath Rom. 2.5 and revelation of the righteous judgment of God Make you a new heart Ezek. 18.31 and a new spirit for why will ye die O House of Israel Faith Partes fidei salvifica sunt tres Illud est optimum cujus privatie est pessima 1. Notitia verbi Dei imprimis promissionis gratiae 2. Assentio eidem ad hibita 3. Persuasio seu siducia de certò obtinendâ gratiâ promissâ In Faith there is a 1. Direct 2. Reflex Act. There is also certitudo 1. Subjecti 2. Objecti The first is rather justificati than justificans God the Father adopteth us as the fountain of adoption God the Son as the conduit God the Holy Ghost as the Cistern and Faith as the cock whereby it runs into our hearts Tantum possumus quantùm credimus Cyâ—â— We say that the ring stancheth the blood when indeed it is the stone with in it There are many that make Faith an Almighty Idol it shall save but thus they make themselves idle making Faith a meritorious cause of justification a Doctrine which in time will trample Christs blood under foot There is such affinity between Faith and Hope that as Luther said it is hard to find one without the other they cannot be well seperated as the Cherubims on the Mercy-seat yet they differ much Especially in the 1. Object 2. Subject 3. Order 4. Office 1. For the first Faith hath for her object the Truth Hope for her object the goodness of God Faith as Aug. notes is of good things and bad but Hope looks on good things only The Christian believes that there is a hell as well as a heaven but he fears the one and hopes only for the other Faith believes 1. Things past Christ was dead and buried and is risen again 2. Present he sitteth at the right hand of God 3. Future he will come to judge the quick and dead But Hope only things to come 2. For the second Faith is in the understanding Hope in the will 3. For the third Faith is the ground of
obitum faelicem Which Cyrus understanding delivers him saying Et ea quoque mihi evenire possunt This was also a vertue for which Q. Camd. Eliz. Elizabeth was said to be famous Next to the holy Scripture she preferred as the best piece Seneca's book of clemency In a word Mercy is an excellent and divine vertue it draweth near to the nature of God who is the Father of mercies Blessed are the merciful for they shall obtain mercy Mat. 5.7 Be ye therefore merciful as your father also is merciful Yea Luke 6.36 Put on therefore as the elect of God holy and beloved bowels of mercies Col. 3.12 Cruelty Crudelitas est atrocitas animi in paenis exigendis Cruelty hath usually something to cover its deformity It is one of the companions of ambition and covetousnesse If Ahab have a desire to Naboths vineyard either Naboth must part with it or his life There is a manifold cruelty 1. Mr. Marburie Cruelty of combination when we make our selves strong in a faction to oppose and oppresse all that go not our way 2. Cruelty of the eye when we can be content to behold our brethrens miseries without any compassion 3. Cruelty of heart when we make our selves merry with their afflictions 4. Cruelty of tongue when we insult over them and brand them with taunts 5. Cruelty of the hands When we 1. Either persecute their persons with molestation 2. Or touch their liberty with unjust restraint 3. Or rob them of their goods by cruel direprions 4. Or hinder the course of justice that should do them right 5. Or procure their death So that they are not all innocent of this great offence that keep themselves from shedding of blood They that invade the meanes or maintenance of life that pinch the labourer in his wages or make the hireling work for nothing or let their hire sleep in their custody whilst he pineth for want of things necessary are all guilty of it Tacitus saith of the Germanes out of whom our Saxons that they were so given to Mars that they thought it no better than sloathful to get that by sweat which they might have by blood It 's storied of Nero he fell into such a sucking vaine of slaughter Euseb l. 2. c. 25. that he abstained not from his most dear and familiar friends Yea he tormented with divers kinds of death his own mother his brethren his wife Strabo saith that the ancient Irish were so savage that they fed upon mans flesh Grimst p. 34. Solinus addes more that when they were victors they rubbed their faces with the blood of them that were slain in the fight after they had drunk some Exemplum de populis habitantibus in minori Asià circa pontum habemus qui crudis humanis carnibus vescuntur proprios suos liberos coquunt amicis inter epulas proponunt Exemplum etiam de quodam Phalaride qui dicitur filium suum comedisse The Turks are a most barbarous people having Christians in their hands Turk Hist fol. 756. some they have put quick into the ground to the wast and there for their pleasure shot at them with arrows others have they stripped their skins over their eares and others miserably empailed And no lesse famous rather infamous for inhumanity are the Spaniards Sr. Fr. Drakes travels Of some they have squeezed out their brains Others they have rosted till their eyes dropt out And think they shew the innocent Indians great favour when they do not for their pleasure whip them with cords scratch them with thornes and day by day drop their naked bodies with burning bacon Another Author addes In India you may find more cursed prodigies than ever the Sun beheld in any Map of misery where the Roman Apostles did exceed Cain or if possible Judas where they ravished and then murthered Queenes tore infants in peices cast men to mastives cut children in collops to feed dogs men never did the like Devils could do no more The Romans descended from Edom say the Jewes Edom had a name of blood Mount-Seir was their possession Usually Hereticks are exceeding cruel witness the Sadduces of old Anabaptists of later times Eusâ—b l. c. 3.23 the hill of blood Acheldama their purchase the field of blood Our English when they grow Romish against the nature of our Nation become bloody which is imputed to the scituation of the English Colledge in Rome which is founded in the ruines of bloody Neroes house Of all the stories of Christians of Heathens of all the bloody Tragedies plotted in hell or acted under heaven never any so horrid as the bloody baptisme of India by the Jesuites They have long intended to have the second part of this Tragedy to be acted here The courtesie that Polyphemus promised Vlisses was that he should be the last that he would devour The tender mercies of the wicked are cruel Pro. 12.10 It was said of our K. Edward the fourth that he had made the white rose flourish as long as Henry the fourth the red if he had not made it change colour with too much blood Q. Tomiris having overcome Cyrus and taken him cut off his head and casting it into a boll of blood said Satia te sanguine Those who are the lovers of other mens miseries usually misery finds them out Instruments of cruelty are in their habitations Gen. 49.5 6 7. O my soul come not thou into their secret unto their assembly mine honour be not thou united for in their anger they slew a man and in their self-will they digged down a wall Cursed be their anger for iâ— was fierce and their wrath for it was cruel Revenge Some have been heard to say Proniâ—â—eres ad vindictam sumus quà m gratiam Bodin O how sweet is revenge What a pleasent draught is a draught of blood Spightful spirits hunger and thirst for the downfall and misery of those who stand in their way nor will any thing satisfie hatred but the ruine of those who are hated Yea some men though themselves be mortal yet their wrath may seem to be immortal As was Hanibals against the Romanes and our Edward the first against the Scots Dan. Hist fol. 201. Adjuring his Son and Nobles if he died not to bury his corps till they had absolutely subdued the countrey Bodinus relates a most tragical story An Italian was at deadly feud with one once his familiar friend Bodin lib. de Repub. cap. 6. pag. 951. and for ten years sought occasion to satisfy his wicked revenge but being frustrated of his hope pretended reconciliation and having one time an advantage sets on the man overcometh him and is going to kill him The miserable men desired him to spare his life The revengeful man said he would do it on condition he would renounce God and all the benefits of his soul Though this was hard to the poor man yet fear of death makes
school so so should Gods Word all carnal reasonings The Word hath a twofold working 1. Proper to convert confirm quicken grace and save 2. Accidental through Satan and our corruption to harden and make worse 2 Cor. 2. We must labour to keep Gods Word 1. In memory Pro. 4.21 Deut. 4.9 In cujus corde est lex Dei imaginatio mala non habet in eum dominium Eaten bread is soon forgotten 2. In affection Psal 119.11 As the Pot of Manna in the Ark. The Rabbines have a saying He who hath the law of God in his heart is armed against evil lusts 3. In practice A special help against forgetfulnesse yea this is the best art of memory The Law of the Lord is perfect converting the soul Psal 19.7 Confession of Faith Ambrose calls the Creed the Key of the Scriptures The word Simbolum amongst other significations signifieth a ring and well may it be so called the matter whereof is digged out of the rich mines of the Bible refined with the fire of Gods Spirit and accurately framed by the blessed Apostles or rather so called because it is the summe of the Apostles Doctrine yea the wedding Ring as I may say wherein the Minister at our baptisme wedds us to Christ The Creed Presents us mainly with The act of faith I Beleeve wherein note the 1. Particularity I we speak particularly in the Creed I Beleeve whereas in the Lords Prayer we speak plurally Our Father because charity doth require us to pray one for another but we cannot beleeve nor confess one for another Hab. 2.4 For Spiritually as well as corporally each one must live by his own and not by anothers food and Physick As also because no man knows what is in anothers heart 1 Cor. 2.11 2. The formality I beleeve in for there are distinctions viz. Credere Deum to beleeve there is a God Deo to beleeve God In Deum to beleeve in God The very Devils do the first Multi mali do the second But onely a true beleever doth the last Credendo amare Credendo in eum ire credendo ei ad haerere The Object of faith God 1. Essentially in name God in attributes Almighty maker of heaven and earth 2. Personally the Father Son and Holy Ghost Further in this Creed are observable 1. The Articles which are twelve that is in common account though not a like distinguished and expressed by all men in the total number or the particular enumeration In all which there is both the confession of one God in three Persons and of the Church with her Prerogatives 2. The assent in the word Amen which is a setting to of our seal in point of beleeving because it is a word not onely of wishing but of assurance Of which in the next place Fables are not without Moralls A man must have a Personality of Faith as well as of devotion There is an old Legend of a Merchant who never would go to Mass but ever when he heard the Saints bell he said to his wife pray thou for thee and me Upon a time he dreamed that he and his wife were dead and that they knocked at Heaven-gates for entrance St Peter the feigned Porter suffered his wife to enter in but shut him out saying Illa intravit pro se te As she went to Church for thee so she must go to heaven for thee also With the heart man beleeveth unto righteousnesse Rom. 10.10 and with the mouth confession is made unto salvation Amen This word is taken in Scripture three wayes Viz. 1. Nominaliter 2. Verbaliter 3. Adverbialiter As a noun and so 't is as much as true or truth thus it is taken in the end of the Gospels and elsewhere Rev. 3.14 As a Verb and then is as much as So be it in which sense it is taken in the end of the Lords Prayer and in divers other places Deut. 27.15 c. As an Adverb signifying verily and so often used by our Saviour Nec Graecum est In Joh. tract 41 nec Latinum saith Aug. It is neither a Greek word nor a Latine but an Hebrew word Et mansit in interpretatum and by the Providence of God remaines uninterpreted ne vilesceret nudatum lest haply being unfolded it should be lesse esteemed As Hallelujah Hosanna c. It is Particula confirmantis In Psal 40. Signaculum orationis Jerom a Particle of confirmation as Ambrose well observeth So be it So be it The Lord grant it may be so It must in a fervent Zeal be the shutting up of all our prayers It was doubled by the people Neh. 8.6 when Ezra praised the Lord the great God all the peeple answered Amen Amen With lifting up their hands and no doubt their hearts too Lam. 3.41 As the Church saith We mill lift up our hearts with our hands to God in the Heavens If the hand be lifted up without the heart it is an hypocritical Amen and unacceptable unto God Dictio est acclamationis approbationis confirmationis The Rabbines say that our Amen in the close of our Prayers must not be 1. Hasty but with consideration 1 Cor. 14.16 2. Nor mained or defective we must stretch out our hearts after it and be swallowed up in God 3. Nor alone or an Orphan that is without faith love and holy confidence The spirits of the whole prayer are contracted into it and so should the spirit of him that prayeth It is either prefixed or preposed to a sentence Christus Amen utitur quinquagies Gerrard and so it is a note of a certain and earnest asseveration Or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and Gospels or of the will and affections for the obtaining of our petitions Of assurance next as in the Lords Prayer and many other places It is the voice of one that beleeveth and expecteth that he shall have his prayers granted And then it is as much as So be it yea so it shall be It is used in all languages Aâ—nsw to betoken unity of faith and spirit The poor misled and muzled Papists are enjoined not to join so far with a Protestant in any holy action Specul Europ as to say Amen Blessed be the Lord God of Israel from everlasting and to everlasting Amen and Amen Psal 41.13 Preaching Praedicatio verbi est medium gratiae divinitùs institutam quo res regni Dei publicè explicantur applicantur populo ad salutem â—â—ifitatiâ—nem Melanchton said the work of three sorts of persons was very difficult Viz. Regentis Parturientis Docentis A woman may not teach in the publique Assemblies be she never so learned or godly I do not render you Chrysostoms reason The woman taught once In 2 Tim 1.12 and
have those sins kept up that I prayed against But if we regard iniquity in our hearts the Lord will not hear us Our Saviour in the dayes of his flesh was full of prayers Isaac went into the field to pray David was incumbred with the mighty affaires of the kingdome yet he prayed thrice a day In the worthy commendation of the great Master of the Rhodes Turk Hist f. 580. one thing very considerable is that all the time he could spare from the necessary affaires of his weighty charge from assaults and the natural refreshing of his body he bestowed in prayer and serving of God he oftentimes spent the greatest part of the night in the Church alone praying his head-piece gorget and gantlets lying by him So that it was often said that his devout prayers and carefulnesse would make the City invincible Constantine was stamped in his coine praying he would especially be marked for that Two main motives to prayer are 1. Our necessities are many for soul and body we are as houses that stand in need of continual reparations 2. Our enemies are many within and without And there is no strength in us against this great multitude unless God stand by us and for us I give my self unto prayer Hebr. I am prayer that is a man of prayer Psal 109.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes The Psalmes are the Souls Anatomy the Laws Epitomy the Gospels Index In a word the Register Enchiridion and Summary of the whole Bible Vain songs are Songs sung to the world lascivious Ballads are Songs sung to the flesh Satirical libels are Songs sung to the Devil Only Psalms and Hymns and spiritual Songs making melody in the heart are Songs sung to the Lord. Spiritual silence is a sweeter note than a loud if lewd Sonnet If we will needs rejoyce let us rejoyce in the Lord if we sing saith David let us sing to the Lord. And truly none have such matter of rejoycing as the Saints whose joy is so exceeding great that they are neither able reticere nor recitare neither to conceal nor yet sufficiently to expresse it For howsoever there be some pleadings in the Court of conscience every day yet the godly make it Hilary terme all the year Papists forbid people to sing Psalmes and permit onely Quiristers to sing lest the musick should be marred but the Apostle biddeth every Saint to sing Minde Saint Austin Quantum flevi in hymnis canticis suavè sonantis Ecclesiae tuae voces ille influebant auribus meis eliquobatur veritas tua in cor mâ—um ex eâ aestuabat iâ—dè affectus pietatis currebant lachrymae Confes 9. c. â— benè mihi erat cum eis Singing of Davids Psalmes under the Gospel is an Ordinance of Christ For 1. The Apostle takes away Philosophical inventions and Jewish traditions and leaves that injoyned as a standing ordinance Colos 3. 2. The Apostle reckons it among durable duties as prayer redeeming the time c. Spiritual Songs they are called both because they are indited by the Spirit and because they spiritualize us in the use of them Is any merry let him sing Psalmes James 5.13 Seal A Seal is for two ends viz. Safety and Secresie The Jews use to write on the back of their sealed Packets Nun Châ—tâ— Shin that is Niddui Cherem and Shammatha all sorts of excommunication to him that shall offer to break up sealed businesses Sealing is used in three cases to keep things 1. Secret that they may not be seen 2. Distinct that they may not be confused 3. Safe that they may be forth-coming There is a sealing of Signation and Obsignation To ratifie civility 〈…〉 as Hest 8.8 And spiritually as 2 Cor. 1.22 alibi Sacrament This word in so many letters and syllables is not indeed in the Scripture no more than the word Trinity Catholick c. but being now generally received it is not to be rejected seeing the Doctrine contained under it agreeth with the Scripture and nothing thereby is added thereunto The fathers of the Greek Church called these holy Rites mysteries because the substance of them was onely known to the members of the Church and hidden from others so the ancient Teachers of the Latine Church called them Sacraments because of the affinity and nearness between them and a Sacrament A Sacrament properly is that solemn oath in war Cicero de offic l. 1. Gerrh Lac. Commun by which souldiers bound themselves to their chief Captain for such was the discipline the old Romans in their wars And Sacraments metaphorically are the Churches band binding them to God so that when we are partakers of these holy signes which God hath appointed in his Church Est Sacramentum Sacrum visibile signum invisibilis gratiae Dei ad eam in nobis obsignandâ—m à Deo institutum we do bind our selves to him we do openly professe his true Religion we vow to fight under his banner against our enemies so that they are testimonies and tokens of the Covenant between God and us that he is our God and we bind our selves to be his people to serve him and no other God And thus we may consider a Sacrament as a visibe signe and seal ordained of God whereby Christ and all his saving graces by certaine outward Rites are signified exhibited and sealed up unto us Indeed a signe and seal differ one from another as the generall from the the especial for every seal is a signe but every signe is not a seal A seal certifieth assureth and confirmeth a thing a signe onely sheweth it but a Sacrament doth both It is a signe to signifie and represent a seal to ratifie and assure Aug. de Doct. Christ l. 2. c. 1. an instrument to confer and convey Christ with all his benefits to them that truly believe in him A pledge unto us of Gods promises a visible word and as a notable glass wherein we may behold assured testimonies of Gods eternal favour and of the abundant riches of his grace which he bestoweth upon us The word of God may fitly be resembled to writings or evidences and the Sacraments to seals which the Lord alone putteth unto his own letters Now God addeth them to the Word not that the Word was not sufficient without them but for an help to our weaknesse that we might have lively pawnes before our eyes of those things which we hear with our ears And these he hath ordained to be seals of the Covenant of grace which although not needfull on Gods part who is alwayes better than his word yet are very requisite to succour us who are prone to doubting The Lord therefore hath added them to give us greater assurance even as a Seale to a writing makes it more authentical So that Sacraments are as a visible Sermon preaching unto us most lively the promises of God that as the word we hear doth edifie and instruct the mind by the
outward ears so do the Sacraments by the eyes and other senses The essential parts of a Sacrament are either 1. Outward which hath the signe with the ceremony ordained and the word Or 2. Inward which is the matter or thing signified viz. the saving benefits of Christ Jesus and the priviledges of the Covenant of Grace that is remission of sins imputation of Christs righteousnesse regeneration adoption c. Hence we must esteem Sacraments not according to their outward value but according to the blessing annexed in their lawful use For in as much as they are significations and seals of such excellent things they are with all reverence to be handled and esteemed even as means which exhibit to us and confirm the best blessings of God Yet neither the Word not Sacraments profit any thing without the Spirit this grace proceedeth from the holy Ghost who is unto our faith as marrow unto the bones as moisture unto the tree and as a comfortable rain unto the fruits of the earth If this inward Master and Teacher be wanting the Sacraments can work no more in our mindes than if the bright Sun should shine to the blind eyes or a loud voice sound in deaf ears or fruitful corn fall into the barren wildernesse or a shower of rain fall upon the hard-stones Hence whensoever we come unto these aright the Spirit worketh in us mollifying the hardnesse of our hearts framing us unto new obedience and assuring us that God offereth to us his own Sonne for our justification and salvation Therefore learn whensoever we come to the Word and Sacraments to crave the gracious assistance of the blessed Spirit to guide direct and regenerate us to eternal life to sanctifie us and to assure us of Gods endlesse favour in Christ Jesus It is the Spirit that quickneth the flesh prefiteth nothing John 6.63 Baptisme It is either 1. Proper as bare cleansing and washing Heb. 9.10 Or 2. Figurative And then it is 1. Metaphorical as affliction Mat. 20.22 2. Synecdochical put for the whole doctrine of John Mat. 21.25 3. Allegorical as repentant tears Luke 7.38 4. Catexochen for baptizing of Infants or adults converted The School teacheth of three sorts of Baptism 1. Fluminis per aquam 2. Flaminis per spiritum Ephes 4.5 3. Sanguinis per Martyriuns But of all these three sorts there is but one only Sacrament of Baptism the which is one in three regards Vnum quia 1. Ad unum 2. In unum 3. Per unum 1. Once truly received it is never to be reiterated again Against the Marcionites Hemerobaptists and others 2. For that all of us are baptized into one Faith of our Lord Jesus Christ For John's and Christ's baptisme differ not in substance but in circumstance 3. In regard of the water and words wherewith we baptize We may not use any other element but water nor any other words but I baptize thee in the Name of the Father and of the Son and of the holy Ghost Verily verily I say unto thee Except a man be born of water John 3.5 and of the Spirit he cannot enter into the Kingdom of God The Lords Supper There are four kindes of Suppers The 1. Sinners Supper 2. Devils Supper 3. Good mans Supper 4. Lords Supper The sinner makes a supper to the Devil Foenus pecuniae funus animae when in gaining the world he loseth his soul The Devil prepares a black banquet for sinners in Hell upon these two dishes weeping and gnashing of teeth The good man provides a Supper unto God when he opens the door of his heart and suffers the words of exhortation to come in Rev. 3.20 But here of the last Against the Papists that say the bread is really turned into flesh Zwinglius saith well Hi tentant Deum qui dicunt miraculum ist hic Dei virtute fieri ubi nemo sentit miraculum Epist. ad Amic quend Durandus saith verbum audimus motum sentimus modum nescimus presentiam credimus Of the likeness that is betwixt Christs Incarnation and the Sacrament of the Lords Supper and how the one explaines the true nature of the other Theodoret hath an excellent parallel Dialog For 1. As in Christ there are two natures of God and man so in the Sacrament are two substances the heavenly and the earthly 2. As in Christ these two natures are truely and entirely so are those substances in the Sacrament 3. As after the union those two natures make but one person so after the consecration the two substances make but one Sacrament 4. As the two natures are united without confusion or abolition of either in Christ so in the Sacrament are the substances heavenly and earthly knit so that each continueth what it was and worketh answerably on us None but holy ought to approach this Table Procul hinc procul ite profani all others are strangers who ought to be dealt withal as Exod. 29.33 Rather saith Calvin following Chrysostom will I suffer my self to be slain than this hand of mine shall reach the holy elements to those that have been judged contemners of God In all that come to the Lords Supper there is required a fitness 1. Fundamental and 2. Actual Even of those that know God savingly saith one and are truly godly in the main it may truly be said that they also serve the Devil and not God when and as far as they fulfil the Devils pleasure and are led by that learning which he hath taught the world in and about the worship of God as when men joyn with polluted and mixt assemblies mixt I mean with openly prophane and scandalous persons and such of whose interests in Christ they have no ground or proof at all in the service of the Lords Table Give not that which is holy unto the dogs Mat. 7.6 1 Cor. 11.26 But let a man examine himself and so let him eat of that bread and drink of that cup. Catechising Dr. Hall calls it a preaching conference in his Epistle Dedicatory to the book called The old Religion Erasmus Munus arduum planè senile It hath been of antient use in the Christian Church And in the Reformation it was one great means of propagating the Gospel Clemens Alexandrinus Origen and Cyril were Catechists If this were diligently used both young and old should be better acquainted with the Principles of Religion and being wisely done would be more profitable than Preaching without Catechising for want whereof many that run to Sermons have been found to be very ignorant of the main Principles of Religion Come ye children hearken unto me I will teach you the fear of the Lord. Psal 34 1◠The Sabbath God sepapated it from all other days of the week for his worship The Sabbath of old had many priviledges which no other day had 1. The antiquity thereof 2. It was written with Gods own finger 3. There was a more exact rest observed in it
pravitate versamur Damnatus home antequam natus As soon as ever we are born we are forthwith in all wickedness And Austin man is condemned as soon as conceived Our great Grandmother Eve did not bring forth before she had sinned therefore corruption is conveyed by the impurity of the seed being in it incoativè as fire is in the flint Therefore man is at his birth overspread with sin as with a filthy morphew In ancient times and the custome in some places remains to this day great men and Princes kept the memory of their birth-dayes with feasting and triumph Gen. 40.20 And Herods birth-day was kept Origen in his fragments upon Matthew affirms that the Scripture gives no testimony of any one good man celebrating his birth-day I say an ancient and commendable custome if in honour of God for his mercy in our creation education preservation c. But indeed Our sospitator while we reflect upon our birth-sin we have little cause to rejoyce in our birth-day The birth-day of Nature should be mourned over every day the birth-day of Grace is our joy and glory and is worthy to be rejoyced in Eternity which is the day of glory is one continued triumph for our birth-day in grace Behold I was shapen in iniquity Psal 51.5 and in sinne did my mother conceive me Bastard The Greeks call such children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are subject to contumelies The Hebrews call them brambles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as Abimelech Judg. 9.14 as growing in the base hedge-row of a concubine Nothus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius quasi ignotus Judg. 11.1 It is an ignominious thing to be a bastard Bastards are despised by all many brands of infamy are set on them by the Law 1. A bastard properly is not a son Qui nati sant ex prostibulo planè incerto patre sed certissimâ infamiâ Abraham was Pater when he had Ishmael but not filii Pater till he had Isaac so that he cannot inherit his fathers lands unlesse he be made legitimate by Act of Parliament 2. A bastard may be advanced to no office in Church or Common-wealth without special licence favour and dispensation A bastard shall not enter into the Congregation of the Lord Deut. 23.2 even to his tenth generation Children Children if good are a great blessing what can more rejoyce our hearts than to see our children It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessed misery saith he the work of Gods hands framed and fitted for Gods building But if otherwise to be childlesse is a mercy saith Euripedes and Aristotle concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no blessing unlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to have a numerous issue unlesse they be vertuous It is said that Pasiphaes issue were ever a shame to the Parent None are so ready to drink in false Principles and corrupt practices as young ones Plato reporteth of one Protagoras that he gloried of this that whereas he had lived sixty years in all he had spent forty of them in corrupting of young people What a wretched childe was that who when his father complained that never father had so undutifull a childe as he had Fâ—l Holy state answered yes my gâ—ardfather had That regenerate men may have unregenerate children Regeneratus non regenerat â—ilios â—arnis sed generat ut Oleae semina non Oleas generant sed Oleastros Idem Mat. 19.13 Austin illustrates thus 1. As corn that is never so well winnowed brings forth corn with chaffe about it 2. And the circumcised Jew begat uncircumcised children so holy parents do beget unholy children begetting their children not according to Grace but according to Nature for grace is personal but corruption is natural It is our duty to present our little ones to Christ as well as we can 1. By praying for them before at and after their birth 2. By timely bringing them to the Ordinance of Baptisme with faith and much joy in such a priviledge 3. By training them up in Gods holy fear A populous posterity is the blessing of God Let us not take too much thought for providing for them God hath filled two bottles of milk against they come into the world He that feedeth the young ravens will feed our children if we depend on him Lo Psal 127.3 children are an heritage of the Lord and the fruit of the womb is his reward Boy Girle Si puellam viderimus moribus lepidam atque dicaculam laudabimus exosculabimus Haec in matronâ damnabimus persequemur Puerilitas est periculorum pelagus childhood and youth are vanity Eccles 11.10 Education Erasm de vitá c. Origenis pag. 1. Refert nonnihil ubi nascaris sed magis refert à quibus nascaris plurimùm verò à quibus a teneris instituaris Education consisteth in three things viz. 1. Religion 2. Learning 3. Manners Touching the former David and Bathsheba joyned together to season the tender years of Solomon with sweet liquor of celestial Piety Chrys Hom. 2. By the meanes of Hanna Samuel came presently from the corporal to the spiritual Dugge Evince taught Timothy the holy Scriptures from his childhood Hierom would have Lâ—ta to teach her daughter Paula the Canonical Scriptures Ad Letam beginning with the Psalmes and ending with the Canticles the Psalmes as the easiest and sweetest the Canticles as the hardest To this end catechizing is very requisite For education in learning Pharaoh's daughter trained up her adopted son in all the learning of the Egyptians Paul was brought up at the feet of Gamaliel Aristippus that famous Philosopher was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by his mother The eloquent tongue of Cornelia was a great means of the eloquence of the Gracchi her two sons Philip procured two Schoolmasters for his son Alexander Plu. Aristotle for his Teacher and Leonides for Directer and Informer And Constantine procured three several Tutors for his three several sons One for Divinity Euseb the other for the Civil Law the third for Military Discipline Concerning behaviour we must bring up our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in instruction and information that may formare mores frame their manners and put a good mind into them as the word imports Let not these things be delayed Thou mayest be taken from thy children or they from thee who then shall teach them after thy departure Moreover Quo semel est imbuta recens servabit adorem Testa diu great trees will not easily bend and a bad habit is not easily left Besides dye cloth in the wooll not in the webb and the colour will be the better the more durable Train up a childe in the way he should go and when he is old Prov. 22.6 he will not depart from it Espousals Contracts or espousals before marriage were a very ancient and laudable custome both amongst
flesh yet without sin to take away sin Heb. 2.17 18. Non ignara mali miseris succurrere disco In all things it behoved him to be mâde like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people who being tempted might be able to succour them that are tempted Now to participate of the nature of Mankind by propagation he was as was requisite born of a Woman an unspotted Maid whose womb was the seminary of our happiness according to the prediction Gen. 3. The seed of the woman shall break the serpents head And not to participate of Mans sin but to be Holiness to the Lord Armin. He was conceived by the Holy Ghost Quo nativitas saith one qua erat supra naturam sed pro naturâ mirabili excellentiâ naturam superans eandem virtute mysterii repararet Whereby the Birth which was above the sphere of Natures activity yet for nature surmounting Nature through the excellence of a miracle might repair the same by the unparallel'd virtue of an admired Mystery Thus the Word was made flesh by whose powerful word Flesh and all things visible and invisible in Heaven and Earth were made To him the Father of Heaven gave the order of Priesthood determining to have no other consideration or price for the ransom of transgressors but his flesh His righteous soul poured out for them should save theirs This was the reason why the Angel named him by command from Heaven JESVS At which reverend and holy Name carrying in it an intimation of our Redemption we the redeemed of the Lord in remembrance of the benefit purchased for as by him 1 Cor. 6.20 with a religious lowliness ought to bow to him the soul the body for the Lord Jesus hath bought both So that I may justifie with a forein Doctor Quòd faelix videri culpa possit quae talem meruit habere Redemptorem That sin may seem somwhat happy that stood in need of and obtained so prevalent so worthy a Redeemer To make good what hitherto hath been said of the Lords Messias I must pitch my thoughts upon two points 1. Upon the manner of ordering Christ Jesus our High-Priest 2. Upon his efficacious execution of this office He was ordered our High-Priest by covenant by oath The first was usual in the ordination of the Levitical Priests Cap. 2.5 My covenant saith the Lord by the Prophet Malachy was with Levi of life and peace This other is peculiar to the Priesthood of the Son of God after the similitude of Melchisedeck's For those Priestwere made without swearing of an oath but this by an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck In the covenant on Gods side with Christ Jesus our High-Priest there are two things The demand of an act to be performed and the promise of a liberal remuneration The thing demanded of him was the laying down of life for the life of the world a voluntary submission to the death of the Cross to free us from the cross of the second death The thing promised upon performance was He should see his seed Isa 53.10 he should prolong his dayes the pleasure of the Lord should prosper in his hand He should remain a Priest time out of mind and that according to the order of Melchisedeck that is by the punctual exercise whereof he should be advanced to the Regal dignity The covenant again on our Saviours side with God consisted also in other two things answerable to the former A free promise of yieldance to the demand of his Father and the acceptation of the promised reward See his reply Heb. 10.9 Lo I come to do thy will O God Which done being the shedding of his blood for the remission of sins to the lowest step of humiliation and exact obedience God did highly exalt him unto glory to be King of righteousness and Prince of peace Mutus fit oportet qui non laudarit Herculem giving him a name which is above every name that at the name of JESVS every knee should bow of things in heaven and things in earth and things under the earth c. Such was his heroick spirit anointed with the oil of gladness above his fellows that He endured the cross and despised the shame for the joy that was set before him Of this joy we with others that believe in him shall one day have an exuberant fruition For to this very end such an High-Priest became us To this Covenant of grace and peace God addeth an Oath which hath its use in this blessed Contract It tends 1. To the ratification of this Priesthood to make it sure 2. To the demonstration of the immutability and dignity of it For the first Albeit no word of God coming from his mouth can be taxt of the least inconstancy yet is he pleased to imitate men in their manner of contracting in matters of moment 1. To raise up our weak hopes to a sublime pitch of assurance in him 2. That our High-Priest trusting to a double Anchor that cannot be removed the one of Promise the other of an Oath might with an undaunted confidence sleight the reproach and undergo the pain that was to befall him For the second Gods oath exempts both this Priesthood and the second Covenant from all immutability containing in it a peremptory implicit decree for their eternity Quicquid juramento confirmat Deus id aeternum est immutabile Whatever God confirms with an oath is perpetual and unchangeable The reason why the Lord did not establish Levi's Priesthood and the first Covenant of Works with the sacred religion of a solemn oath was because he intended it an alteration in time to make the Lord Jesus a Surety of a better Testament not after the Law of a tarnal Commandement but after the power of an endless life By my self have I sworne said Abrahams God to him in thy seed shall all the nations of the earth be blessed This Seed is Christ proceeding from him after many successions of ages and generations this Blessing is the Redemption of Man-kind by that seed term'd the Son of Man in the execution of his Priestly Office which is irrecoverable A Saviour in solidum by which he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost that come unto God by him Faelices nos quorum causà Deus jurare voluit miseros si ne juranti quidem credimus Happy are we for whose sakes God would swear Most unhappy we if when he swears we believe him not but be disobedient It makes also for the dignity and honour of this Priesthood 't is of an higher estimation than that of Levi for unto that were sinners called to this onely the most Holy the Son of God The sacrifices of that though many
12. and from the guilt of original sin 2. They are confirmed in the joyful expectation of a perfect holinesse he that was so careful to have his natural body so exquisitely fitted will not certainly neglect his Mystical body the Church being bone of his bone and flesh of his flesh but will sanctifie and cleanse it that he may present it to himself a glorious Church not having spot or wricnkle or any such thing but that it should be holy and without blemish Ephes 5.26 27. Therefore to make us so such an High-Priest became us who is holy harmlesse As our High-Prie st was thus in his original innocent so was he in the whole course of his life undefiled Men and Devils did indeed conspire to bring him within their compasse but could not prevail their guilded Pills of corruption plausible to flesh and blood could not be swallowed down of him his unblemisht foul was of a purer condition than that it should be infected by those foul spirits The Master of Sentences gives a double reason for it Lomb. Sent l. 3. 1. Because it was hypostatically united to the eternal Son of God 2. Because the Spirit was given unto him sine mensura without measure he was full of grace and truth John 1.14 Now it is a rule delivered by Romes Angelical Doctor that Quanto aliquid receptivum propinquius est causae influenti tanto abundantius recipit Aquin. by how much any that receiveth is more near to the flowing cause by so much doth it the more plentifully receive Wherefore the holinesse of our gracious Mediatour is such as being God and man inseperably that he could not possibly be defiled by actual sin The Apostle saith directly that he knew no sin that is experimentally in his own person he is called a Lamb undefiled and without spot Pilate that gave him over into the hands of sinners to be crucified ingeniously confest he could find no fault in him at all that good thief as a father calls him that was crucified with Christ made a good confession when he said We receive a due reward of our deeds but this man hath done nothing amisse hence there is added to his sacred name the title of righteous Jesus Christ the righteous 1 John 2.1 for the end why he came into the world was to fulfil all righteousnesse thereby to save sinners Qui caeteros salvos faceret debuit ibse peccato vitio carere saith Augustine Wherefore August Daniel 9. he is said to be the most holy and to have everlasting righteousness So that he gave most compleat and perfect obedience to the Law of God in every point applauded by a voice from heaven This is my beloved Son in whom I am well pleased This actual righteousness void of all tincture of evil was not only for himself but was efficacious for us for as many as believe in him to the end of the world for Christ is the end of the Law for righteousnesse to every one that believeth Rom. 10.4 For this cause did the Prophet Jeremy foreshew the name whereby he should be called and that is THE LORD OVR RIGHTEOVSNESSE Legis finis interficiens perficiens Aug. Jer. 23.6 This makes good that Apostolical assertion we read 2 Cor. 5.21 That he was made sinne for us that is a Sacrifice to expiate our sin who knew no finne that we might be made the righteousnesse of God in him So that we have as solid justification to life by his obedience as ever we were subject to death by Adams disobedience for as by one mans disobedience many were made sinners so by the obedience of one Rom. 5.19 shall many be made righteous From this Fountain of grace do flow those streams of peace like those in Paradise that make glad the City of our God Peace with God with our selves with men with all the creatures haven and earth are met together in a blessed league For in him it pleased the Father should all fulnesse of divine graces dwell and by him to reconcile all things to himself by him I say whether they be things in heaven or things in earth Col. 1.20 This serves also for another purpose to be a pattern for our imitation to be holy as he is holy to be undefiled members of that body whereof he is the head to walk before him and be upright with Abraham that believed in him The title of Christian which we all have by him should make us so to adhere to him in a conformity to his life Vt quia sine ipso nihil esse possumus per ipsum possimus esse quod dicimur that because without him we can be nothing by him we may be in truth what we are said to be the words are Bernards I must tell you what Saint Peter told them to whom he wrote his first Epistle Bern. 1 Pet. 2 9. Vilelatens viâ—tus quid â—â—m submeâ—sa tâ—vebris Proderit c. Claud. ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the vertues or praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him who hath called you out of darnesse into his marvellous light They are the words of Gregory the great in his Epistle to Theodorus Duke of Sardinia Justitiam quam mente geritis oportet coram heminibus luce operum demonstretis the integrity or righteousness ye bear in your mind ye ought besure to express and shew it before men by the light of works which doth justly accord with our Saviours mind Let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven The greatest light in the firmament of the Church which is the heaven upon earth Hierom said that he did deligere Christum habitantem in Augustino is Christ himself the light of the lesser lights is but borrowed from him not to be concealed but to be seene to the eyes of the world after the example of the greatest light who hath lest us an example that we should follow his steps 1 Pet. 2.21 And believe me none are blessed but they alone that with our undefiled High-Priest are in some measure undefiled in the way who after him walk in the Law of the Lord. Ye shall hear how Saint Bernard on the Canticles Censures him that doth not frame his life to the obedience of the Gospel of Christ Dignus plane est morte Bern. in Cant. qui tibi Christe vecusat rivere he is without all doubt worthy of death who denies O Christ to live to thee Good reason then it is that we who are the redeemed of the Lord washed in his blood should in an honourable respect of our potent Redeemer conform our selves to the like strickt godly life he did and not to wallow in the sordid sins of the damned crue from which that we might be withdrawn according to the working of his mighty power Such an High-Priest
that soul alone that hath Christ it hath the Spirit of Christ Happy that soul alone that hath the Spirit of Christ it hath God Happy that soul alone that hath God it hath all things The sins of true Believers and all their imperfections do like the Morning-dew at the Suns approach vanish away and dissolve into nothing by the beams of the Sun of Righteousness by whom we have access by faith into his grace wherein we stand and rejoyce in hope of the glory of God Here 's a remedy to stanch a bleeding heart here is rest for a troubled spirit here is a Cordial restorative for a Christian soul that aforetimes did surfeit with the luscious bewitching pleasures of a sinful life and after trembled at the killing fears of the pangs of Hell To say something more how our peace with God was wrought which is worthy of all observation Know the condition of the Obligation of the first Covenant was this Do this and thou shalt live the transgression whereof by necessary consequence must have brought death To reduce us then into grace with God again after our desertion Doing and Suffering was requisite the one serving to give us life the other to save from death both for expiation of our offences and satisfaction of the offended Justice Our peace then is made by Christ's 1. Doing 2. Suffering By Christ's doing For if by our ill doing we undid our peace our peace must be mâ—de up by well doing which we being unsufficient for Christ whose grace is abundantly sufficient for us performed in our stead His conversation iâ— the days of his flesh besides his unspotted and pure Conception was unblemished He came to fulfill all righteousness and did so In the volume of the book it is written of me Heb. 10.9 saith our Saviour Lo I come to do thy will O God I can quickly impannel a sufficient Jury out of the three Kingdoms the Kingdom of this World the Kingdom of Grace and the Kingdom of Glory some friends others foes by their just verdict given up already to justifie the Innocency of our Blessed Redeemer An Angel in the 9. of Daniel calls him The most Holy And the same Angel tells his Virgin Mother that That Holy thing which should be born of her should be called the Son of God The Prophet Isaiah by Divine inspiration saith That he did no sin neither was there guile found in his mouth S. Peter saith He was a Lamb without blemish and without spot The Apostle to the Hebrews describes him to be Holy harmless undefiled separate from sinners S. John insorms us that We have an Advocate with the Father Jesus Christ the Righteous He is said by the Spouse in the Cantieles to be white and ruddy Ruddy in respect of his bloody Passion and whire in regard of his unstained Innocence Pilate though Christs enemy ingenuously professeth that he could find no fault in him Traiterous Judas when the fact was done confesseth that he did betray the innocent blood Habemus consitentem reum There was Herod's action in causing him to be arrayed in a gorgeous white robe as an implicite testimony of his innocence Pilate's wife bids her husband sitting on the seat of Judgment to have nothing to do with that Just man The Thief upon the Cross condemning himself and his fellow makes this his last and his best confession This man hath done nothing amiss The Centurion when he saw what fell out upon the death of Christ concluded with himself Verily this was the Son of God Luk. 4.34 or as S. Luke hath it Of a truth this was a just man The Devil too I know thee who thou art the Holy one of God For more evidence I can produce from heaven a cloud and innumerable company of witnesses as that Rev. 15.3 Part of the Saints heavenly song is Just and true are thy ways thou King of Saints Lastly take with us the sentence of the just Judge of all the world uttered from Heaven This is my beloved Son in whom I am well pleased I need to say no more in it 't is a plain case here 's a threefold cord Vox Dei vox populi vox populi Dei The voice of God the voice of the people the voice of the people of God Now for our comfort know thus much Christ's active righteousness was meritorious for our salvation for our peace wherefore Christ is said to be made to us of God righteousness and sanctification and that he knew no sin that we might be made the righteousness of God in him By Adam's fatal disobedience the peace was broken by Christs perfect and absolute obedience the peace is renewed As by the disobedience of one man the first Adam many were made sinners and so enemies to God so by the obedience of one man the Man Christ Jesus the second Adam many are made righteous and so reconciled to God Our peace then is made by Christs doing in fulfilling the Law in every point which in every point we did unrighteously violate He did work upon the Earth to work our peace in Heaven Which in like manner he did by suffering as well as doing Which I will by Divine assistance also briefly prosecute Were we not sinners Christ had no need to suffer Had he not now suffered we should not be saved because sinners All our deaths could not have wiped away one sin much less all our sins and therefore not made our peace Eternity of torments is satisfaction indeed to Gods Justice but then what hope of mercy of peace of life What we therefore could not do by suffering eternally Christ hath effected for us by a timely death Rom. 5.10 Act. 20.28 1 Joh. 1.7 We being sinners Christ died for us and being enemies we were reconciled to God by the death of his Son Hence he is said to have purchased his Church that is the peace of his Church with his own blood and his blood to cleanse us from all sin Divine Truth terms him The Lamb of God that taketh away the sin of the world The sin of the world that takes away the world from God the removing where of out of the way makes way for grace and so for peace for a world of men Princeps vitae est interfectus ut nos ad vitam restitueret Dominus gloriae crucifixus est ut nos ad gloriam exaltaret The Prince of life was put to death to restore us from death of life The Lord of glory was ignominiously crucified to exalt us unto glory He was content to be for saken of his Father and to bear his indignation to make peace for us through the blood of his cross to reconcile us who were sometimes aliens and enemies in the body of his flesh through death to present us holy and unblameable and unreproveable in his sight Col. 1.21 22. Eph. 5.2 For this very purpose he became a Peace-offering for us Christ loved us and hath
8.36 For Christ hath freed us from the curse of the law being made a curse for us If the Son make you free ye shall be free indeed And liberty from the bondage of sin Whosoever committeth sin is the servant of sin saith our Saviour Joh. 8.34 But he that hath the peace of a good conscience is not in subjection to the dominion of sin but is servant to righteousness having obtained the liberty proper to the sons of God to which he is called Liberty from the burden of humane traditions and superstitious inventions of men either crept into the Church through the subtilty of Satan or neglect of the Pastors or impiously imposed by the Antichristian Hierarchy under the shew of piety and Religion 1 Cor. 7.23 Ye are bought with a price be not ye the servants of men Liberty from the fear of Tyrants in matters concerning the solemn worship of God or fear of danger in matters indifferent The conscience of a man rightly informed and guided by discretion is apt to undertake all that may make for Gods glory the Churches good and his own salvation Fear not little flock it is your Fathers pleasure to give you a kingdom The last effect of this peace is Joy and it is called Joy unspeakable in the Holy Ghost such an excess of joy as we want utterance to express it A good conscience that is a pacified conscience saith Solomon is a continual feast it frollicks and merries the heart in the very prease of adversity it encourages a man to alacrity of spirit and a certain hope of victory and it admits no bitter invective to be cast out against us to deject us nor produceth any clamorous accusation to ruine us Amâ—s but being calm and quiet excusat absolvit consolatur saith Amesius it pleads our excuse it frees us from condemnation it brings in an ebullition or a springtide-like overflow of all soveraign comforts Balaam did wish that he might die the death of the righteous I for my part wish to live the life of the righteous None under heaven can live a more truly jocund life or at greater hearts ease than he that hath an upright conscience towards God and towards man His soul in the midst of tribulation is full ballasted with rejoicing which the world cannot take away Hab. 3.18 It was Habbakkuk's resolution that notwithstanding all misery he would rejoice in the Lord he would joy in the God of his salvation But is it so with the wicked can they participate of saving consolation It cannot be Yet my charity forceth this good wish for them I would they did for then would they bid adieu to all sinful courses which in the end prove dismal I am sure I have seen the wicked rejoice in their wickedness yet that rejoicing as it is like crackling of thorns under a pot of short continuance so it is never hearty And wot you why surely because their conscience can never be at rest There is no peace Isa 57.21 saith my God unto the wicked For their consciences tell them that the Lord hath a quarrel unto them for their sins they see their condemnation printed in their soul as it were with red letters in an Almanack How can it be otherwise Where there is no zealous reluctation to evil but a constant gliding into mischief and study to transgress when sinners confident in the imagination of their giddy heads like Tumblers that stand upon their heads kick against Heaven what expectation of peace or joy or what hope of Divine solace can they have On the contrary They that war against the flesh and will not admit any composition th Satan they that spend themselves to please God and to be in league with heaven It cannot be but being that all your aims bend at peace Isa 57.2 you shall end in peace and rest in joy and glory everlasting Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever There remains yet two other kinds of peace to be treated of peace with one another and with the creatures Sin the cause of all confusion hath so distempered the whole fabrick of man and bred such malignant humors in our nature that unlesse the God of order take us in hand we are apt upon the least occasion to lay violent hands one upon another or else by secret contrivances to work one anothers downfal If unbridled passions once get but an head in man nothing unlesse Gods restringent grace stop him shall hold him from breaking out into outragious disorders Wherefore to cure this malady this running sore it seemed good to the God of peace to send his beloved Son the Prince of peace into the world Part of whose function was not to put men together by the eares Sacrosancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis committitur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to combine their hearts together by a loving union He came and preached peace to you that were afar off and to them that were nigh My peace saith Christ I give unto you And this is my commandment saith love it self that ye love one another Ephes 2.17 John 14.27 cap. 15.12 17. History reports that the Temple of Janus in Rome Paynim at the time of Christs Nativity had all the gates thereof laid open Histor Rom. which was interpreted to be a manifest intimation of a general peace over all the world And out of doubt in whom the Spirit of Christ beareth rule they are ever addicted to a peaceful life for peace whereof the turbulent spirit makes no reckoning is reckoned among the fruits of the blessed spirit Seeing then that Christ brought it preacht it gives it commands it I shall therefore briefly presse it This kind of peace is twofold Civil and Ecclesiastical As Religion is the King upon which the Government of the Political State depends and moves so Peace is the Raile that keeps both close together Truth hath aver'd it that Kingdoms Cities and houses divided against themselves cannot stand Factious spirits in the Commonwealth and schismatical hot-brains in the Church by their unhappy divisions lay a gap open for destruction to enter in by For the preventing whereof be ever observant of the Apostles wholsome advice which is 1 Thes 4.11 5.13 to study to be quiet and to be at peace among your selves We must not let loose the raines to precipitate passion or let flie distastful language unbeseeming the professors of the Gospel of Christ but ever by a sanctified discretion moderate our minds in love and keep our selves within the precise circuit of Piety and Religion Reason it self pleadeth for a civil behaviour towards all which in reason cannot be denied
are reconciled to God St. Chrys on those words in Colos Chrysost in Cap. 1. Epist ad Cosos it pleased the Father by him that is by Christ to reconcile all things unto himself whether they be things in earth or things in heaven understandeth by things in heaven the holy Angels of God who saith he became enemies to all men by reason of their universal rebellion against the Lord their God But now beare good will to us after we are reconciled to God by Christ and are of the houshold of faith Hereupon it is as our Saviour saith that the Angels in heaven rejoyce at the conversion of a sinner unto God Heb. 1 14. and the Apostle writing to the Hebrews saith they are all ministring spirits sent forth to minister for them who shall be heires of salvation They guard such as their proper charge saith devout Perkins that be in Gods favour and carry them as a nurse doth a child in her armes that they dash not their foot against a stone Perkins on Revel 1. Psal 91.11 Wherefore some Christian Philosophers out of Act. 12.15 where speech being made of St. Peter it is said it is not he it is his Angel collect that every elect man of God hath his good Angel to protect him to guide him in all his wayes and upon occasion when it seemes good to God many as Elijah had Thus we are at peace with good Angels as for the bad we must have no peace with them Origen onâ— Rom. 5. for then we shall have no peace with God Origen on the 5. of the Romanes tells us that Ipse supra omnes cateros pacem habet apuà Deum qui impugnatur à diabolo c. he above all others hath peace with God who is ever combating with Satan Warre against Satan procures peace with God Wherefore being he will do us no good the Lord so works as that he shall do us no hurt As for the other creatures all of them are in league with a good man their lesive facultie is restrained by the supreme power from doing violence to the Lords redeemed whereas the wicked are still exposed to the danger of their power The starres in their courses fought for Israel against Sisera Judg. 5.20 The fire did not hurt the three children in the fierie surnace The hungry lyon preyed not upon Daniel in the den Isa 11.6 8 9. lying at the mercy of that ravenous beast A little child saith the Prophet Isaiah shall lead the young lyon the sucking child shall play on the hole of the Aspe and the weaned child shall put his hand on the Cocokatrices den neither these nor any of the rest shall hurt or destroy in his holy mountaine in his holy Church It was a most comfortable promise which God made to Judah and Israel and in them to his peculiar people that he would make a covenant for them with all creatures Hos 2.18 the beasts of the field the fowles of the aire the creeping things of the ground heaven earth corn oyle and all Yea the child of God shall tread upon the lyon and the serpent and they shall not hurt him Thou shalt be in league saith Eliphaz the Temanite to Job with the stones of the field Psal 91.13 Job 5.23 and the beasts of the field shall be at peace with thee Thus Gods Children in Christ Jesus shall receive no detriment by any thing that God made but by his blessed providence they shall find assistance and comfort from all his creatures Now the God of peace that sent his Son with the Gospel of peace and his messengers with the glad tidings of good things grant that we may live in peace and depart in peace according to his word to leade an everlasting Sabboth of rest in the highest heavens Great mens births are commonly celebrated with the joyful acclamation of their dependants every one being in a readiness to noise abroad the newes that includes happinesse whereby others might be partakers of their joys and excited to do the like in imitation Thus the glorious and blessed Angels the inhabitants of heaven and the immediate attendants of the most high do the birth of the Son of God the King of Kings like wel-bred Courtiers in significant terms divulge the birth of so great a Prince and melodiously express what good what great benefits come by the birth of so good so great a person Which ought to be a forcible incentive unto us after their example to render due honour unto God and â—o worship that day-star which from on high hath visited us with everlasting comforts All the holy Angels of God are obliged to praise him but we much more he restored not them to any felicity for they lost none we lost the primitive goodness of our unblemished creation and yet restored he us He redeemed not them they needed it not nor the wicked Angels that needed it but wrought our redemption when we were enemies worthy condemnation O then let us praise the Lord for his peace and merce for both endure for ever What the Angels sung will serve our turn Glory be to God on high c. The parts of our discourse are 1. The glory we owe to God 2. The peace God sent on earth 3. Gods good will towards men Concerning the two first I have no more to say than what I have already but proceed unto that last and maine point whereupon depend all our future hopes of eternal blisse which is Gods good will and mercy I confesse that the very name of peace is a sweet word and sweeter the work but sweetest that of mercy which is the cause of it Being then that mercy must be the subject of my present meditations first I betake my self to thee O God of mercy and eternal Spirit of truth humbly beseeching thee to enable me by thy gracious illumination and to rectifie the retired cogitations of my soule that whilest I display thy mercy thy goodness thy salvation and when all is done there may be in mens hearts a deep impression of true joy and a perfect sense may be obtained of thy loving kindness and good-will toward them To behold God sitting in his throne of justice is to a sinner most full of dismal horrour but to view him seated in his throne of mercy is to a distressed soule most full of heavenly consolation If there be any that obstinately forget God and carelesly cast behind their backs his sacred ordinances let them expect to be torn in picees of him and none to deliver them let them look to be consumed of that God whose Jealousie burns like fire If there be any that are heartily submissive and sincerely penitent in the sight of our all-seeing God for their enormities let them joy up in abundance for in him there is mercy and plenty of redemption although all of us have highly offended him and multiplyed our transgressions above measure yet if we can
heartily cry in a low straine of humility Pecoav◠against thee thee 〈◊〉 O Lord have I sinned and done this evil in thy sight If we can confidently set up our whole rest in our Redeemers alsufficiency we may presume that according to his promise he will extend his mercy and his favour unto all of us For this very purpose did he send his Son unto us that he might be well pleased with us in him in whom alone he is well pleased and was content from all eternity with the death of his Son to manifest in the fulness of time his good will towards men This is the reason why the Prophet Isaiah cals the year of Christs Nativity Isa 61.2 or the whole time of the Gospel The acceptable year of the Lord for the Lord accepts of us in him and no otherwise than as we are in him and being in him he gives us of his good will a secure conduct through all the various casualties of mortality wherefore saith the holy singer Thou Lord wilt blesse the righteous Psal 5.22 with favour wilt thou compasse him as with a shirld To make good this his good will further unto us he hath together with his Son made us a deed of gift of all things Rom. 8.32 For he that spared not his own Son but delivered him up for us all would not but with him also freely give us all things Should I go about to describe the immense amplitude of my Gods liberality my words would rather extenuate than enlarge it not being able to reach to so holy a slrain as the excellency and worth thereof requires His love beside his gifts is boundless without all limits of time from eternity to eternity I use the Apostles words as wanting of mine own for a fit expression he did praedestinate us before the foundation of the world unto the Adoption of Children Eph. 1.5 6 7. by Jesus Christ to himself according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Whereupon it is to be infer'd that without Christ there is no hope of mercy God in him expresses his good will to us in him we are elected by him called through him saved In solo dilecto suo Jes◠Christo Robertus Stephous in glos Deus charos sibi reddit quotquot in hoc selegit faith Stephanus in his gloss as many as God hath selected out of the world to be a peculiar people to himself are indeared unto him in his dear Son So that every one that belongs to the election of grace according to the dispensation of his immortal riches may truly say as Abraham did to Sarah it may be well with me for thy sake and my soul shall live because of thee The Lord when he looks upon his Son and on us in him remembers mercy You may be pleased to call to mind what use the rain-bow serves for which is a pregnant figure of Christ our Saviour whereby we are inform'd to use the words of a reverend Prelate that when either the dark blackness of ugly sin Dr. Babington Bish of Worcester in Gen. 9. or the thick clouds of grief and adversity do threaten unto us any fearful overthrow we should clap our eyes upon our rain-bow Christ Jesus and be assured that although that blacknesse of sin be never so great yet in him and by him it shall be done away and never have power to undo us Although those mists and fogs of adversity be never so thick yet shall they by him as by a hot and strong sun be disperst and never able to drown us The greatest rain we know shall end ere it come to such a flood again and so shall these things before we fall Ecce signum behold Christ is put for a sure signe and token of Gods good will towards men But now I will close neerer and shew what in his good will he hath done for our souls I can pass by Gods sending of his Son as presupposed being the occasion of this blessed ditty but I can never pass by our restitution unto grace by him the greatest act of good will that ever was for when sin had overblackt us with such deformities as left no part cleare when we stood in direct point of diameter to his holyness and could not avoid the sentence of condemnation through his tender mercy the day-spring from on high did visit us and the light of his countenance did shine upon us to give light unto us that sate in darknesse and in the shadow of death and to guide our feet into the wayes of peace Whereby we now stand on firmer and fairer terms of happiness and prosperity than before our first declination There is a more established safety in the condition we have by Christ in Christ than in that first wherein we were lest unto our selves For we fell from that first from this last we cannot and being fallen from that a better a surer cannot be compassed but by him Soul and body were so debilitated through the corruption of our degenerated nature and we so desperately praecipitate in sinful deliberations as that we could not help our selves in this time of need Potui per me sancte Pater offendere sed non valui per me placare saith Aug. in his Manual O my God I could easily offend thee Aug. Manuale cap. 8. by my self but by my self never appease thee nor expiate my offence God therefore unwilling to strive with man for ever who for ever without his mercy he found inclin'd to mischief in a relenting affection remembring we are but dust Pathetically pities our case and in his good will sends us a Redeemer for which the Angels sing Beleeve me O ye servants of my God beleeve me my God can as soon cease to be God which is impossible as cast away his eyes of pity and mercy from us but like as a father pitieth his children Psal 103. so doth the Lord the Workmanship of his hands Blesse the Lord O my soul saith David and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with loving-kindness and tender mercies Boys Postil Ephes 3. The love of God saith one in his Postils is like a Sea into which when a man is cast he neither seeth bank nor seeleth bottom Accordingly saith the Apostle The length the breadth the depth and the height of this love passeth all humane knowledge And as his love is thus without all measure greater by infinite degrees than that of Jonathan to David so are his favours innumerable It was a Martyrs speech worthy registring to posterity To
of such difficulty that if he withdraw the supporting assistance of his active Spirit from us we cannot hold out Do we preach 't is as the Spirits gives us utterance do we pray the Spirit helpeth our infirmities do we beleeve he increaseth our faith and helps our unbelief do we live the life of grace Christ liveth in us by his Spirit Are we constant in our profession and holy exercises of Religion that constancy cometh from above by the effectual working of the divine power In all these his grace is sufficient for us and in doing them his Spirit worketh with us Thus much concerning Gods good will towards men expressed in spiritual matters As for his good will in temporal it is as clear as the sun we need no demonstration But because the extraordinary favours of God may not slip out of our memories think upon our deliverance from that intended invasion in eighty eight how that part of the invaders became as weak as water and part were over whelmed in the depths of the sea alive like Pharaoh and his host Think upon that horrid work of darkness the Gunpowder plot how vain the conspiratours were in their imaginations The Lords stretched out arme overcame the one his all-seeing eye discovered the other See thy RegÃna Dierum and by his Providence were both brought to nothing Think upon the Stupendious works of Divine Providence in the wonderful safegarding and happy restoring of our gracious King to which I have abundantly spoken upon occasion Without doubt all these and infinite more are sensible tokens of Gods good will in Christ toward us Wherefore 1. We may with comfort confidently approach to the throne of grace where we may receive of the Father whatsoever we ask in his Sons name for for his sake he will deny us no good thing seeing that in him he beares good will toward us Thus much the occasion of this text may assure us of which is the incarnation and birth of our Saviour It being the foundation of all our joyes and all good things we enjoy By it God comforts Adam the seed of the woman shall break the serpents head Jacob is comforted by the vision of a ladder reaching from heaven to earth and the Angels ascending and descending by it the mystery whereof may be this The ladder is Christ the foot of it on earth noteth his humanity man of the substance of his mother born in the world the top reaching to heaven noteth his divinity Job 19.25 God of the substance of his Father begotten before all worlds perfect God and perfect man by which union of natures he hath joined earth and heaven together that is God and man The going up and down of Angels by the ladder sheweth how by Christ the service of Angels is purchased unto us all which accordeth with that in Joh. 1.51 Verily verily I say unto you faith our Saviour hereafter ye shall see the heaven open and the Angels of God ascending and descending upon the Son of man Job again comforts himself in this that his Redeemer of his own flesh as the word signifieth liveth In the Old Testament they which sought to God came to the Ark or Propitiatory and there were they heard and received Gods blessing Now Christ God and man is instead thereof his Godhead being the fountain of all good things and his flesh or Manhood a pipe or conduit to conveigh the fame unto us Wherefore let us rejoyce in God our Saviour and comfort our selves in his good will towards men Moreover 2. We may the better bear temptations and afflictions and slight the assaults of the world That which in Spaniards deserveth the greatest commendations is an unmoved patience in suffering adversity accompanied with a settled resolution of overcoming them This if we attain unto in Christianity will shield us from despair and distrust for we may be well assured that God to his distressed servants is the neerest when he seemeth furthest then sweetest when he seemeth sowrest and then up in wrath to revenge our wrongs when the world doth think he hath forgot us For still he beares goad will towards us Lastly we must acknowledge Gods good will through Christ to be the sole cause of all our happiness It is a true Maxime in Divinity Publisht in Austins time Vniversa salus nostra Aug. Ned. Cap. 34. magna miserecordia tua Our safety on earth our salvation in heaven proceed from thy abundant mercies O Lord. Thus the Father the Son and the holy Ghost do all join together in one immutable resolution to prove their good will towards men The issue whereof cannot be but exceeding good For as Astronomers do well observe that when three of the superiour lights do meet in conjunction it bringeth forth some admirable effects So now seeing that these three infinite lights of the world three persons of the Deity are met together in one good-will towards men this benevolous aspect produceth this admirable effect that all true beleevers shall be hereby exalted into glory For which with thankful hearts we ought ever to pay the tribute of obedience And in assurance whereof to rest in Gods promises which can never faile In his name I end as I did begin To whom as the Angels did before us and duty ever binds us be rendred all honour and glory both now and for ever Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead I Am induced by these words to relate the greatest wonder of the world wherein is comprehended the profoundest Mystery of our salvation That the Son of God should become the Son of man that the Lord of glory should come in the forme of an humble and dejected servant that the Sun of righteousnesse should be deprived of light and then that the sole Author of our life should be put to death Weigh but the reason and the wonder is the greater It was for our redemption all this was effected and can there be a greater wonder then that he that knew no sin would putting on mortality suffer unutterable tortures both in soul and body and be content to die to save those that knew nothing but sin certainly there cannot be a greater wonder The most professed enemy to sinners herein did become to sinners the most professed friend He is ready to save who might be more ready to destroy But mercy binds the hands of justice and justice is overcome of mercy The eternal wisdome beholding from above with the gracious eye of pay the forlorne estate of mankind after their apostasy and treacherous violation of the sacred Covenant contrived a project not to be contrived by the Art of man whereby our Redemption should be wrought and liberty obtained Gods love to us did exceed our sins Our sins are not so great are not so many but his love can cover them and his mercy pardon them And where men come
him without the camp bearing his reproach for here we have no continuing City Heb. 13.13 14 15. but we seek one to come by him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name who is the Author and finisher of our salvation through Jesus Christ our Lord to whom with the Father and the Holy Spirit be ascribed all honour glory power and dominion in heaven and in earth by men and Angels both now and for ever world without end Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead GLory which is the proper scope of a noble disposition and the intended end of honourable intents did Christ make to be the necessary consequence of his fore-running passion His life seem'd to the worlds eye inglorious in that he affected not popularity so did his death to those that knew not the mystery of our Redemption By general judgment he was reputed the most unhappy breathing he was rejected and despised of men Yet in this his rejected and contemptible condition was sowen his immortal happiness which indeed was sowen in weakness but was raised in power sowen in dishonor but raised in glory For as by the eternal constitution of the Almighty he ought to have been brought to the lowest degree of misery by suffering divers and fearful punishments so ought he not perpetually to abide in that state but at length to be elevated thence to the highest pitch of glory In order to which as Christ must needs have suffered so also must he rise again from the dead The point now by divine assistance to be discust is part of Christs exaltation a theame of an high nature And herein first of the person exalted Christ Christ was exalted according to both natures 1. In regard of his Godhead 2. In regard of his Manhood The exaltation of the Godhead of Christ was the manifestation of the Godhead in the Manhood mightily declaring therein that he was the Son of God Which manifestation was altogether active no way passive the effects produced by him having no other proper agent but God For who could overcome Satan death the world the grave but God And albeit the Divine nature be thus exalted yet it is without all manner of alteration For to speak properly in it self it cannot be made the subject of exaltation but as it is considered joined with the Manhood into the unity of one person For albeit Christ from the very time of the assumption of our nature whereby he was incarnate was both God and man and his Godhead all the time he liv'd dwelt in his Manhood yet from the hour of his Nativity unto the hour of giving up the Ghost and a while after the Godhead did little shew it self The glorious majesty of his Deity whiles he was in the for me and low state of a servant lay hid under the vaile of his flesh as the soul doth in the body when a man is sleeping And in the time of his passion the brightness of the glory of the sun of righteousnesse was obscured as the sun running in the height of heaven oftimes over clouded or eclipsed by a darker body thereby in 〈◊〉 humane nature to undergo the curse of the law and perfect the work of our redemption in subjecting himself to the death even the cursed death of the crosse But as soone as this work was finished and happily accomplished he began by degrees to make known the power of his Godhead in his Manhood And so to rise again Secondly Christ was exalted in regard of his Manhood which consisteth in these two things In depositione servilis suaâ—conditionis in laying down and quitting himself from all the infirmities that 〈◊〉 mans nature which he submitted himself unto except sin so long as he remained in the state of a servant he was subject to weariness to hunger to thirst to fear to death from all which in this state of exaltation he is perfectly delivered his natural body is a glorious body those wounds and stripes which in his body he suffered for our sins remain not in him as testimonies of that compleat conquest to be obtained over his and our enemies But are rather quite abolished because they were a part of that ignominious condition wherein our Saviour was upon the crosse whereof in his glorified state he is not to be partaker Yet if they still remain as some think they do they are no deformity to the glorious body of the Lord but are in him in some unspeakable and to us unknown manner glorified In susceptione donoxum in receiving such graces and qualities of glory as bring with them ornament beauty perfection happiness exceeding the or 〈◊〉 beauty perfection and happiness of any other creature in heaven or earth 〈◊〉 to his soul and body As for his soul look upon the intellectuall part you shall find a mind enrich with as much knowledge and understanding as well in respect of the act as the habit as a creature can possibly be capable of the measure of it being more than all men and Angels put together have Look upon his will and affections you shall find them furnished with the fulness of grace and compleatly adorned with the invaluable riches and incomparable gifts of Gods holy Spirit As for his body it is not now subject to dissolution from being natural it is become spiritual not by the destruction of the essence but by the alteration of the qualities Aquinas Est ejusdem naturae sed alterius gloriae said Thomas for God would not suffer his holy one to see corruption The nature and essential proprietles of a true body as length breadth thickness locality still remain in him the addition of glory and brightness not changing the nature of it so that it is free from all bodily imperfections and made bright and glorious a resemblance whereof was his transiguration on the mount Matth. 17. where his face did shine as the sun and his rayment was as white as the light the purity whereof is unblemished the agility whereof such as is indifferent to move upward or downward the brightness thereof cannot be obscured nor the strength thereof match't by any creature For by his power he shall change our vile body that it may be fashioned like unto his glorious body Hhil 3.21 according to the working whereby he is able even to subdue all things unto himself These gifts of glory in Christ's body are not infinite but bounded within limits because his humane nature being but a creature and therefore finite could not receive infinite graces and gifts of glory To make then infiniteness ubiquity and omnipotency incommunicable attributes of God attributes of Christ's glorified body is to destroy the nature of a body and say that the body of Christ is transformed into the Deity or Deified and that he is all
in every one that is called God And forasmuch as the Essence and the Persons are inseparable whatsoever is properly called God is a Person What Motion what Quality what Inspiration can be called God He is a Person because we are baptized in his Name He is the Author of this institution He is the Director of the whole act by his authority by his command by his power the water is sanctified the baptized are renewed the whole work is happily accomplished For all is done in the Name of the Father and the Son and the Holy Ghost not in the name of a Motion of a Quality of an Inspiration He is a Person because the properties of a Person are attributed to him Luk. 11.12 Joh. 16. Joh. 14.1 Cor. 12.11 Act. 13.2.1 Joh. 5.7 Rom. 8. He is sud to teach us heavenly knowledge to lead us into all truth to comfort the afflicted members of Jesus Christ to distribute gifts and graces according to his good pleasure to call and send Apostles to bear witness in heaven with the Father and the Son to bear witness with our spirits that we are the sons of God to cry in our hearts Abba Father to make intercessions for us with groanings that cannot be uttered These are not effects proper to a Motion or a Quality or an Inspiration Lastly He is distinguished most manifestly from the Gifts of God Dona honoraria There are diversity of gifts but the same Spirit the same Spirit distributing these gifts so divers where it will Thus it is apparent that the Spirit of the Son is a Person And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And that because he is the Spirit of the Father and the Son He cannot be said to be his own Spirit as the Father cannot be said to be his own Father or the Son his own Son that is as absurd as this Again because he is said to be another from them both I will ask the Futher Joh. 14.16 and he shall send you another Comforter Christ whilst he was on earth was a Comfort unto his Disciples wherefore lest diffidence and despair by reason of the great persecutions they should suffer after his departure should break their hearts and sorrow ruine them he prays the Father to send them another Comforter and promiseth he will see it done for their assurance cap. 15.26 He will send him from the Father Furthermore He hath a relative property and characteristical note several from theirs putting a difference betwixt them and him He onely proceeds from the Father and the Son He onely appeared under the form of an innocent Dove and of fiery cloven tongues By his immediate operation Christ was conceived in the womb of the Virgin and by his immediate operation Gods children are throughly sanctified and furnished unto every good work Last of all The Father sends him that so sends him whence he is neither the Father nor the Son but one from them It is a marvellous impropriety of speech that a man should be said to send himself but proper it is to say he comes of his own accord Forasmuch therefore as the Spirit is said to be sent from the Father and the Son and as here God sent forth the Spirit of his Son He is a Person distinct from them both Which is the thing I intended to demonstrate As he is a Person so is he the third and last Person not last in time nor last in nature nor last in dignity but last in the order and manner of subsisting and of performing such works as are common to them all called works ab extra as Creation Redemption Preservation Justification Sanctification c. Having briefly gone over these two points I shall endeavour by Gods grace to do the like in the next which is this 3. That there are Three Persons in the Deity to whom the Divine Essence is communicated The Father the Son the Spirit For humane Reason fully to conceive so high a mystery is impossible What therefore we must learn hereof the Scripture teacheth Faith receives and Reason must not contradict Rather imbrace those depths of knowledge with admiration than by an over-curious inquisition to dive into it and return unsatisfied and sore troubled Yet because Ignorance needs information and Curiosity requires confirmation I will say somewhat though little of it The Platonists acknowledge in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mind or Understanding a Word a Spirit By Understanding they understand the Father by the Word the Son who by S. Joh. 1.1 is expresly called the Word by Spirit the Third Person proceeding from the Father and the Son called The Love of God Hence Divines conceive the matter thus The Father is quasi Deus intelligens God understanding The Son who is the express Image of the Father is quasi Dens intellectus God understood callâ—d the Wisdom of the Father the Image of the Father the Word of God as a word is but the image of the understanding The Spirit breathed and proceeding from the Father and the Son is quasi Deus dilectus God is Love saith S. Lombard John hence by Lombard said to be that Love wherewith the Father loves the Son the Son the Father So the Text reckons up three the Father the Son the Spirit God sent forth the Spirit of his Son This is indeed a deep mystery Yet as abstruse as this Divine mystery of the Trinity is Nature can give us some insight by similitudes though imperfect of the possibility and truth of it We see that in the Sun there is an indesinent fountain of light a brightness and splendor springing out of it and a quickning and reviving heat proceeding from it yet none will be so foully mistaken as to conclude out of these three that there are three Suns there being still but one So though the Essence of the Godhead be but one yet we must know it is communicated unto three Persons and though communicated unto three Persons yet still the Essence is but one We see that in Man there are two diverse and far different natures a Body and a Soul yet these two make not two Men but one these reteining the unity of one Person If two diverse Natures met together make one Person why may not one Nature and Essence be communicated to Three and those Three having one and the same Essence still remain one God We see that in the Soul of Man there is a Will which is the immediate beginning ab intra of every act proceeding from our selves commanding this or that to be done sic volo
Faith and Repentance in his Church when by his powerful operation he converteth the souls of sinners from the errors of their way in an outward apparition then is he said to be sent visibly the Dove appearing at Christs Baptism did intimate the presence and the efficacy of the holy Ghost the cloven tongues like fire in the Primitive Church in the times of the Apostles were a demonstration of his presence and power The manifestation of his graces in Christ and his Apostles at those times discovered his presence But he is not sent thus alwayes but at appointed times and upon special occasions thus that Prophesie of Joel 2.28 was fulfilled He is sent invisibly when no signes are used to declare his presence in our hearts only he that hath him knows he is there Thus was he in the Prophets for he spake by them And every Christian that belongs to the election of grace hath the Spirit sent him thus invisibly he that hath not the Spirit of Christ is none of his Rom. 8.9 And cum gratia Spiritus sancti datur hominibus profecto mittitur Spiritus à Patre when the grace of the Spirit is confer'd on men of a truth the Spirit of grace is sent then of the Father Christ's Spirit comes not to us by a temporal motion but by the temporal motion of the creature is signified the spiritual and invisible sending of Christ's Spirit Again he is sent unto us by the Ministry of the Word the power of God to our salvation and by the administration of the Sacraments By the Word illuminating our understandings before darkned enabling us to judge of spiritual things our judgment before restrained to carnal working saith love hope peace patience temperance with a reformation of our lives and all other vertues in our hearts By administration of the Sacraments confirming our faith in the promises sealing unto us our adoption perfecting in us the assurance of our reconciliation with God and assuring us that we shall be made partakers with the Saints in glory of the full fruition of the presence of God and be put into the possession of that immortal and eternal inheritance in the highest heavens prepared for Gods children before the foundations of the world were laid This sending of the Spirit of the Son either visibly or invisibly by the Word or Sacraments is not a local motion a going from one place to another descending from heaven to earth but his operation and effectual working in the hearts of Gods Saints He is every where filling heaven and earth and therefore not movable from heaven to earth but ubi operatur ibi est where he works there he is and is said to be sent thither Let us now learn how to conceive of God and be assured of his love had he not loved us he had not sent his Spirit to us He sends his Spirit to us and gives us the best things we must not deny any thing unto him thanklesse creatures then we should be And grieve not the holy Spirit of God whereby we are sealed to the day of redemption And prepare we our hearts to entertain and receive him sweeping clean the secret chambers of our souls making our bodies also fit temples for the holy Ghost to dwell in The firm ground of all Christian comfort and stedfast foundation of all the heirs of eternal blisse is to be the sons of God Men of this world are ever ambitious of honorable titles and use all means to insinuate themselves into the favor of their Prince aiming hereby at a worldly happinesse Thus men of the world to come so I may term the faithful for they are not of this world are ever in action and the bent of their endeavours ever tending to obtain the honorable title of the sons of God What means God hath ordained for them to win his favour by as obedient children use aiming hereby at an eternal inheritance and at the crown of immortality that never fades away which that as sons they by the grace of God their heavenly Father may compasse they cry and pray without ceasing unto him who is willing to hear and able to fulfil their holy desires to the utmost even above what they ask And that they may be the better able to hold out unto the end and to profecute their earnest intentions in righteous things God because they are sons sends forth the Spirit of his Son into their hearts whereby they cry Abba Father There remains now these three Parts to be treated of The place whither the Spirit is sent the effect of the Spirit there and the reason of all this Now that you may receive with pure hearts and blamelesse affection the sincere truth of Gods holy word whil'st ye are reading these lines sequester your sences and your souls from all wandring and evil thoughts and cast away from you all misdeeming conceits as Elias did his Mantle to the earth when he ascended into heaven or as Moses took off his shoes when he trod on holy ground The next Subject of our Meditation is the place whither God sends forth the Spirit of his Son which is our hearts God hath sent forth the Spirit of his Son into your hearts The estate of every true Christian and child of God in this life is partly carnal partly spiritual they have flesh they have spirit the first state comes by nature call'd the state of nature the second by the free and undeserved grace of God Non habeo domine quodignoscâ—s Donatus call'd the state of grace Hence we may consider them two wayes conditioned 1. They are carnally minded 2. Spiritually minded Their purity is not totally and fully unblemisht he that saith he hath no sinne is a lydr and there is no truth in him 1 John 1.8 For they are subject to a twofold Law 1. To a Law in the members which none can put off until they put off their flesh and thus far they are unregenerate 2. To the Law of the mind which is the Law of God call'd the Law of the mind regenerate and illuminated converted unto God by the Spirit wherein the godly do delight Hence ariseth a mortal warre and an unsppeased enmity within man I see faith Paul another law in my members warring against the law of my mind the good that I would do I do not but the evil which I would not do that do I Rom. 7. The flesh lusteth against the spirit Gal. 5.17 and the spirit against the flesh and these are contrary the one to the other and draw like Sampsons Foxes contrary-wayes The Maxime grounded then upon these words to which my former discourse hath relation is that by nature we are destitute of the Spirit of God and by consequence prone to all evil Had there not been a reflection of Gods goodnesse and mercy upon us did he not by supâ—rlour causes and transcendent means work our regeneration and caused us by a second birth which
in us not for a time but for ever for the Word dwelling noteth a perpetuity and is opposed to sojourning And also that he hath the full disposition and absolute command of the heart as a man of that house whereof he is Lord. Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts every one whereof is worthy our serious speculation The first is the illumination of our understandings with a certain knowledge of our reconciliation to God in Christ Jesus This is obtained by the special information of the Spirit he shall teach you all things he shall guide you into all truth John 14.26 16.13 saith the Saviour of the world This knowledge is not of Generals but of particulars that God is our Father Christ our Redeemer the holy Ghost our Sanctifier the Spirit of God faith the Apostle Rom. 8.16 Beareth witnesse with our spirits that we are the sons of God Worketh in us a sure knowledge of the remission of our sinnes of our reconciliation and peace with God of our adoption into the liberty of the sons of God and faith the Apostle 1 Cor. 2.12 now have we received the Spirit which is of God that we might know the things that are given to us of God that is the righteousnesse of Christ assuredly It is not in man to know assuredly what great things God hath done for his soul without the special instruction of the Spirit called the Spirit of truth And the Spirit of wisdom and understanding Isa 11.2 the Spirit of knowledge The second benefit of the Spirit which discovers his being in our hearts is regeneration wherby our hearts are renewed by receiving newnesse of life and grace The coruptions of our nature are expell'd by the Spirits infusion of supernatural qualities into us whereby we are made new creatures and of the servants of sin and limbs of Satan are made the members of Christ and sons of God Hence he is called the Spirit of life Except a man be born again by water and the Spirit he cannot enter into the Kingdom of heaven saith our Saviour Ezek. 36.25 and Ezekiel doth Prophecy that God would sprinkle clean water upon them and they should be clean and from all their filthinesse would he cleanse them It is the Spirit that doth regenerate us who is here compared to clean water for these two causes 1. As water mollifies dry wood and puts sap into dry trees so doth the Spirit supple and mollifie our hard hearts and put sap of grace into them whereby we are made trees of righteousnesse and bring forth fruits of eternal life Christ saith John 7.38 39. that he that believeth in him as the Scripture saith out of his belly shall flow rivers of living water this saith the text spake he of the Spirit which they that believed on him should receive 2. As water doth purifie the body from all filth so doth the holy Ghost wash away our sins and our natural corruptions John 4.14 hence called a Well of living water springing up to everlasting life Again John the Baptist saith that Christ baptizeth with the holy Ghost and with fire where the Spirit is by consent of Interpreters compared to fire and that 1. As fire doth warm the body being benum'd with cold so doth the spirits our hearts frozen in sin and though dead in sins and trespasses yet by his reviving heat he quickens our hearts and brings us to life again 2. As fire doth purge and take out the dross from the good mettal so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man And thus regeneration is wrought by the Spirit and therefore said to be born of God The third benefit of the Spirit in them to whom he is sent is an union or conjunction with Christ whereby we are made his members Hine baptismus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of his body of his flesh and of his bones and partake of his benefits hereby his graces are in a plentiful manner and an abundant measure distill'd upon us which were in him above all measure hence it is compared to effusion Joel 2.1 John 3.24 I will pour out my Spirit hereby we know saith Saint John that we dwell in him and he in us because he hathi given us of his Spirit The Spirit is the bond of our conjunction descending from Christ the Head to all his members and begetting Faith that extraordinary vertue whereby Christ is apprehended and made our own by special application The fourth benefit whereby the Spirit is known to be sent of God into our hearts is the Spirits governing of our hearts For in whom he is be is Master ordering and disposing the understanding the will the memory the affections and all parts of the body according to his good pleasure for as many as are the sons of God Sam 8.14 Certum est nos facere quod sacimus sed illi 〈◊〉 ut faciamus are led by the Spirit The steps of a good man are ordered by the Lord Psal 37.23 in token whereof they that are of the Spirit do savor the things of the Spirit Rom. 8.5 that is they affect and prosecute those things that are good And this called spiritual regiment it consists in two things 1. In repressing all evil motions arising either from within as from evil concupiscence corruption of our nature or from without us by the inâ—icement of the world or suggestion of Satan 2. In stirring up good affections and holy motions upon every occasion hereto belong those excellent titles given to the holy Ghost the Spirit of the Lord Isa 11.2 the Spirit of wisdom and understanding the Spirit of counsel and of strength the Spirit of knowledge and of the fear of the Lord he hath these several attributes because he stirs up in the godly these good motions of wisdom of knowledge of strength of understanding of counsel and of fear of the Lord. In Galat. 5.22 the fruits of the Spirit are recorded there to to be love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance where oever these be the Author which is the holy Gost of necessity must be As for love whose object is God and man God for himself man for God it is a testimony of the Spirits presence in us and rule of us he is sent into our hearts saith Lombard when he is so in us as that he makes us to love God and our neighbour whereby we remain in God and God in us As for joy it is a main work of the Spirit making us to rejoyce for the good of others as for our selves whereas carnal men pine away and grieve expressively for others prosperity As for peace it is that concord which must be kept in an holy manner Immane verbum est ultio Senec. with all men
you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without endâ— Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a
ever about him and far most of all for a Church-man Subtile and powerful are they with whom he hath to do the gifts where with he ought to be furnished withall are not to be reputed vulgar yet so are they to be tempered as that they outstretch not the capacity of the vulgar upon occasion His work is not stinted to the Body the Soul is the subject he works upon The dignity therefore of the Soul far exceeds that of the Body And as the commodity arising from their spiritual industry redounds more to the Spirit of a man the finer metal than the Body the baser substance though indeed to both So in a Divine indeed must the Divine habiliments of the mind seasoned and moderated with the grace of Gods holy Spirit that they may work with the more agility and with the greater efficacie and far surpass the best endowments generally of the common sort He hath more precious things in hand than any wherefore his sufficiency must be correspondent to his charge and his care proportionable to his sufficiency Salvation is the end of his intentions and that that crowns his actions Wherefore look about you Tuke heed unto your selves In our selves we must take heed of two things 1. Of our Doctrine 2. Of our Life Take heed unto thy self saith Paul to Timothy and unto the doctrine continue in them 1 Tim. 4. uit for in doing this thou shalt both save thy self and them that hear thee As our life is not contemplative alone spent in the bare speculation of Divine oracles like Moses conferring with God but also practical spent in actions with men pertaining to holiness So we must behave our selves in both with that moderation and convenient wariness as that the one may be an help and furtherer to the other to remove all obstacles that may be prejudicial to the acquiring of the happiness of Eternity both in our selves and others The ornaments of the Priests robe in the old Law Lib. de sacr Altar myst c. 17. were significant intimations hereof as is observed by Pope Innocent It was sumptuously garnished with Onix stones Bells and Pomgranates By the Onix stones are intimated Truth and Sincerity by the brightness of their truth of Doctrine which must be as clear as the Sun by their solidity and integrity of Conversation both springing up out of sound Learning The Bells note our incessant sounding forth the praises of the Lord in his holy Temple by preaching in season and out of season Woe be to me saith Paul if I preach not the Gospel The Pomgranates are signs are symbols of good works The order gives occasion of a further observation There was a Bell and a Pomgranate a Bell and a Pomgranate and a Bell betwixt every Pomgranate figuring how that good works in the Ministerial order must be ever intermingled with good words the matter of these yields matter for amplifying this discourse They were made of pure gold pure metal abstracted from all dross to signifie the necessary concurrence and sweet harmony of an undefiled life and true doctrine both appearing exceeding good to the eye both sounding exceeding well to the ear If all of our Function excel in purity of life and foundness of doctrine then are we all spiritually true Bell-metal Hence it is said by the Evangelist that Christ began to do and to teach whose steps we must follow He did much but he did no sin to shew that our conversation should be blameless and in his mouth was found no guile to shew that we should speak nothing but the truth Take heed of your Doctrine First that it be found agreeable to the Scriptures If any teach otherwise let him be accursed The Word of God is the foundation of revealed Truth whereupon we must build Take heed of vain Philosophy whose precepts may seem specious but in them may be comprehended the doctrine of devils Many turbulent spirits delighting to be pragmatical and factious have obtruded into the Church for doctrine the commandments of men and for their own ends attempt to corrupt Religion and bring in Innovations and new-fangled devices causing an apostasie from the Truth and drawing disciples after them But I trust ye have learned otherwise not to be guided by the ostentation or umbratical shews of any plausible tongue but by the most perfect rule of Divine truth the Word of God Believe it Schismatical wits if not prevented breed an infection in the Church worse than the plague Let the Word of God then be the ground of our proceedings lest we wander out of the way and affirmatively conclude what God denies To this end by Canonical constitutions they are to be duly examined who plead for admittance into Holy Orders that so they may both satisfie themselves by experience and certifie others whether or no they be orthodoxally learned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach Pious therefore was that resolution of a most Reverend Father in God Never to admit any into this holy Function but such of whose Knowledge in Divinity he should receive some competent intelligence The part of a most wise and judicious Prelate The admission of illerate men into the Ministery hath been the bane of our Religion and the disgrace of our Profession as we all well know For where there is no Knowledge the people must perish Gods service and worship must be disregarded There are some are probably suspected of heterodoxal doctrine who upon examination or serious dispute or preaching care should be taken they may be hindred from propagating their inventions Others there are whose Insufficiency is so gross that to hear them speak to the purpose is as great a wonder as it was to hear Balaam's Ass The Church suffereth under both It is most convenient therefore that whoso desire to take this Vocation upon them should have solid Learning and be able to exhort to reprove to instruct the people of God and should solemnly protest to teach and maintain nothing contrary to what the Word of God shall warrant Let us therefore take heed unto our selves that our Doctrine be sound for The Priests lips preserve knowledge Secondly What we teach must be plain as well as found There is no goodness to be hoped no proficiency to be expected by teaching where what is taught is not understood Our speech must not outstretch the common apprehension Prudentibus vicis non placont phalerata sed fortia said Bishop Iewel Bonaventure's words in prenching were not inflantis sed inflammantia Not strong lines but a plain phrase tends to Edification the end of Preaching Many times in difficult Terms lies enwrapt a pestilent Heresie Hereticks at least Novelists coin such obscure sentences as that they may walk unseen as it were in a cloud of obscurity But this is not the way to gain souls to God the plainest manner is the best My speech and my preaching saith Paul was not with enticing words of mans wisdom but in demonstration
ye not then defiled with the contaminating and for did customs of the world but as ye are separated from all others to an holy emploiment so do not ye degenerate but let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven Know that the eys of all men are fixt upon you If covetousness pride luxury drunkenness or any other vice reign in any of you if any of you be of a dissolute life whose conversation is not ruled by the doctrine ye teach ye are but miserable creatures Be assured Pope Innoc. lib. 3. de S. Altar myst that Quisquis sacris indumentis ornatur honestis moribus non 〈◊〉 quanto venerabilior apparet hominibus tanto indignior redditur apud Deum saith one God contemns him and will reward him according to his work For It is not every one that cries Lord Lord that shall enter into the kingdom of heaven but only they that do the will of my Father saith Christ Take heed therefore to your lives If you preach well and live ill you do but build with one hand and pull down with another And thus much for the Caveat as it respects our selves Now of the Caveat briefly as it respects the Church of God Take heed to all the flock c. A Minister hath the custody of many souls and if any perish through his means he is liable to Gods judgments As therefore we come provided with Knowledge so with a resolution to propagate and diffuse it Knowledge in the best of us not communicated to the building up of the Church in holiness is like costly materials prepared for the erecting of some sumptuous building yet to no use the loss whereof is irrecoverable It stands us upon therefore to be instant in season and out of season to be Instructers of the flock committed to our charge both in doctrine and manner of living The reason hereof rendred in my Text is substantial in that we are made Overseers of the flock The word interpreted Overseer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence saith one Nomen Episcopi plus sonat oneris quà m honoris But I take it here in a larger signification than it is commonly used All Ministers are Overseers of that Flock the charge of whose souls is committed to them They are their Spiritual Tutors unfolding unto them the secret mysteries of Divine knowledge They must inform them if ignorant reform them if erroneous reprove them if dissolute confirm them if weak in the faith They are called Watchmen to watch for their souls salvation that they be not carried away with every wind of dectrine that they run not into absurd enormities but that they hold fast the profession of the faith in holiness and righteousness all the days of their lives They are called Pastors whose calling is to use all diligence to feed their flock and protect them from eminent mischiefs by a careful foresight or present needful power The Symbole of this say some is the Bishops Crosier the Spiritual Shepherds staff which is acutus in fine ad pungendum pigros rectus in medio ad regendum debiles retortus in summo ad colligendum vagos sharp in the end to prick up the slothful and make them nimble right in the midst to govern the weak but crooked in the top like a hook to gather the dispersed or such as go astray They are called Gods Stewards whose office is faithfully to provide all things necessary for his family They are called the Light of the world whose property is to discover things hid in darkness They by their knowledge dispel the clouds of ignorance by their holy conversation the works of darkness All things that are discovered are made manifest by the light for whatsoever doth make manifest is light hence they shew the house of Judah their sins Eph. 5 13. and the house of Jacob their thrnsgressions They are called Stars Fixt in the right hand of God tanquam in firmamento suo as in their heaven Stars have their light from the Sun so you not originally from your selves but derivatively from the Sun of Righteousness Your knowledge proceeds from the revelation of Jesus Christ who was in the bosom of the Father and must be communicated to the world And to this end they move perpetually about the world so ought you about the Church that all therein may be partakers of the light of life Wonderful are the effects and powerful the operation that the Celestial bodies have by their influences upon the Elements and upon those things compacted by them So questionless the effects wrought by the powerful preaching of the Gospel which is the power of God unto salvation by such whose conversation is in heaven as Divine stars are far superior unto them The operation I am sure more effectual because more spiritual For as the Stars beget life in things void of life and cause vegetation by their heat So they by their precepts beget saith in those that are dead in sins and trespasses which is the soul of the soul by which we live unto God for Faith cometh by hearing and the just lives by his faith Furthermore by the propagation of the Gospel by preaching the Church of God grows and all therein as tender plants and trees of righteousness bring forth the fruits of eternal life Lastly The fixt Stars candem sempet inter 〈…〉 disstantiam they keep the same proportion of distance to each other The like harmony must be among us that all of us together may declare the glory of God They are called Angels to whom God hath given charge over his people to protect them Heb. 1. ult For as they are ministring Spirits sent forth to minister for them who shall be heirs of salvation so are Ministers wherefore saith the Prophet How beautiful are the feet of those that bring the glad tidings of peace What shall I say more They are called Fathers All these names import labour in them to whom they are ascribed So that great must be the pains that we must take with the Flock the Church of God over the which the Holy Ghost hath made you Overseers A word to the people I beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake 1 Thess 5.13 Apud Graecos majori in honore babebantur Philosophi quà m Oratores Illi enim rectè vivendi c. Lactantius The Grecians gave greater respect to their Philosophers than to their Orators because these taught them how to speak but those how to live well And sâ—ffer the word of exhortation Heb. 13.22 God must send ere man can go And here is Gods care of man his love to man God comes not in his own proper person He speaks not in his own proper voice So great is the Majesty of the one that
in the salvation of penitent and beleeving soules the glory of his justice in the condemnation of obdurate and perverse malefactors As it is a perfect law so it is a law of liberty oppos'd to the Mosaical which is lex senvitutis a law of thraldome The liberty of this law in respect of our twofold condition is twofold 1. Gracious here in the life of grace wrought by Christ the Son of the everliving God if the Son make us free we are free indeed Joh. 8.36 Wherefore we have a free accesse at all times to call upon the Father of mercys imploring his powerful assistance in holy actions and invincible protection from all evil 2. Glorious in the life of glory called Vindicationis libertas the liberty of compleat redemption the creature being delivered from the bondage of corruption into the glorious liberty of the children of God Phrasis qulgatissima est Deum colere Non secus at que agri fertiles inprimis optimi sic Dei cultus fâ—uctus fert ad vitam aternam uberrimos Of this twofold liberty there are these parts 1. A liberty from sin our submission to the Gospel and faithful embracing of the promises of God in Christ frees us both from the raigning power of sin and from the condemning power For being made free from sin we become servants to God and have our fruit unto holiness and the and everlusting life Rom. 6.22 2. A liberty from the yoke of the ceremonial law and bondage of the morall From the yoke of the ceremonial law which was so ponderous as that neither we nor our fathers were able to bear but now by Christ and the law of faith it is blotted out quite abolished and taken out of the way And from the bondage of the moral law in these ensuing particulars 1. From the curse and consequently from the punishment of sin the transgression of the law Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3.13 Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle certifies us that there is no condemnation to them that are in Christ Jesus 2. From the rigour and exaction of the law requiring of us for our justification perfect righteousness inherent in us and perfect obedience to be practis'd by us 3. From the terrour and coaction of the law which ingendereth servile fear in those who are under it and compelleth them through the horror of torment as bond-slaves by the whip or rack to the outward though unwilling performance of it But those that are under the law of grace are zealously addicted to good works and services of God which are over done by them with the free consent of a plous mind the original cause whereof is not any natural disposition but the love of God shed abroad in our hearts by the holy Ghost which is given unto us 4. from the instigation of the law for which reason saith Pareus on 1 Cor. 15.56 it hath got the name of the strength of sin whereby sin appears more sinfull which is not caused by any fault in the law in it self good and condemning sin but through the viciousness of our unregenerate nature that takes occasion from the sacred prohibitions of it to transgresse which irritation is accidentall not essentiall to the undefiled law of the righteous Lord. Another part of this liberty is a liberty from death which is twofold the first and the second They that are effectually in subjection to the Gospel the glad-tidings of peace are free from the first death as it is a punishment And from the second over them the second death shall have no power Tollitur morâ— non ne fiat sed ne obsit Aug. To them the nature of the first death is changed and made but transitus ad vitam a passage from death to life it is the end of sin and misery and the beginning of our unspeakable happiness the high-way from the vale of teares to the Kingdom of glory and Celestiall joyes the Period of a mortall life and the innitiation of a life immortal Last of all there is a liberty from Sathan and the world granted to the sons of God adopted in the Son of God the Son of God hath over come the strong man Not imperium Principis but Carnificis à Lapide and bound him as being stronger than he thorough death he destroyed him that had the power of death that is the Devil and delivereth them who through fear of death were all their life time subject to bondage Heb. 2.14 Get thee behind us Satan as Christ said to Peter and let the wicked world follow thee which Christ hath over-come Joh. 16. ult And since O loving Saviour we live free men free from sin reigning condemning free from Satan and the world under the easy yoke of thy Evangelical Law and under the protection of thy wings We will with thy disciples follow thee whithersoever thou goest and run after thee whither thy good Spirit shall lead us Thus it is apparent how the Gospel of Christ is a perfect Law of liberty into which whoso looketh and continueth therein he being not a forgetfull hearer but a doer of the work shall be blessed in his deed From the bottome of the stairs or ladder we now go up the steps the first whereof is speculation whoso looketh into the perfect law of liberty Joh. 5.39 Audite saeculares comparate vobis Biblia animae Pharmaca Chrysost Prono capite propenso collo accurate in trospieere 1 Pet. 1.12 It was a good advice blest be the mouth that gave it Search the Scriptures which is made good by the reasons rendred for in them ye think ye have eternal life and they are they which testify of me saith our Saviour hence this search must not be slight this speculation not vain this looking not perfunctory our Knowledge of Christ and eternal life depending on it This is intimated in the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an exact and accurate prying into a thing as if one to find out somewhat difficult to find out should stand in this posture with his body or head bended towards the earth his eyes contracted and fixed upon some object as if he did intend to look it through and so to inform himself fully Thus when we attempt to look into the abstruse mysteries of divinity to acquaint our selves with the sacred Principles of Religion a superficial view is of no avail Profound matters require a serious and frequent meditation an indefatigable study hence the Apostle St Peter describing the desire of the Angels to know the hidden mysteries of salvation expresseth it by the same word the Angels desire to look narrowly into the things revealed to us by the Holy Ghost a work worthy their and our pains not to be posted over with a careless run but to be stuck close unto and prosecuted until finished and the mind in
Divine the Trinity that Paul should be an Apostle of Jesus Christ Three such whose same for the eminency of their spiritual endowments spread far and wide Three such whose wisdom by reason they were more familiar with Christ than the rest was haply of an higher straine These were the three disciples which he cul'd from the rest to go with him up into the mountain where he was transfigured Q. Elizabeths Motto was Video Tacco Cambd. Eliz. to whom at his coming down he said see ye tell to no man the vision until the Son of man rise from the dead Mat. 17. These are the three that attended on him when he restored the dead maid to life Luk. 8.51 And two of these Cephas and John were with him in the extremity of his agony when he said my soul is sorrowful even unto death Mat. 26.38 Now severally of each name a little more than naming them First James James of Jacob which imports a supplanter of him I may say Judg. 8. as Zeba and Zalmunnah said of Gideou as is the man so is his strength Strong in faith vindicating the truth from the blowes of the adversary Hence rightly named Justus doing justice a work of righteousness towards God towards the man of God Towards God while like a good King he seconds a defender of the faith towards the man of God Paul whilst he acknowledging Paul's gifts to be the gifts of God protects him as himself from the rage of false brethren and giving the definitive sentence on his side like a Patron of truth A true testimony of his love to Christ This was he that was called the Lords brother tyed unto him with a true-loves-knot indissoluble by force of either man or Angel good or bad And here you find him maintaining his brothers right against these white devils hypocrites false brethren Let me exhort you then to be followers of him as he was of Christ Jesus Supplant sin Satan the wicked enemies of God of man and ye shall be Israels prevalent with God Cephas followes this was Simon Peter Joh. 1.42 thou art Simon the son of Jonah Difference between Cephas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be called Cephas by interpretation a stone And Mat. 16. blessed are thou Simon Barjonah I say also unto thee thou art Peter and hence proceeds the Papists paradox that Peter is the head of the Church but there is no such matter Christ is the onely head Christ is the onely foundation Christ is the onely head Quantum inter stellas â—una minores Ephes 5.23 for God hath put all things under his feet and gave him to be head over all things to the Church Eph. 1.22 Hence he is compared to an husband as the husband is the head of the wife so Christ is the head of the Church Christ is the onely foundation for no other foundation can any man lay than that is laid which is Christ Jesus 1 Cor. 3.11 This subtle invention of the Papists was thrust in among the other false heads of their Religion to make that stumbling-block unto us I mean the Pope head of the Church without sense without reason but since he is a stumbling-block unto the true professors of Christ the Captain of our salvation Heb. 2. and a dead head I will grace him onely with the title of a block-head being spel'd and put together Here all the nimble chop Jesuites more in words than in substance labour in vain to prove Peter prince of the Apostles let them put on their considering caps and weigh these things in the balance of the Sanctuary the Word of God I would send them no farther than to the two verses before the text together with the text where we find Paul for gifts of the Spirit to be equal with Peter and the rest where James is prefer'd before Peter where James Cephas and John are called Pillars equally where Paul's territory doth extend farther than Peters as the Gentiles the Jewes And thus I give them a Mittimus to the Pope with a flea in their eare Thus much by the way I will prosecute it no farther leaving it to those more parts who as Jael did by Sisera can hit the naile in the head down to the ground Judg. 4. This name must have his note Cephas or Peter it signifies a rock or a stone as rocks or hard stones are wont to be laid in the foundation of any building so the faith of Peter and of the whole Church doth stay upon Christ the firm and unmoveable rock upon whom the whole Church is bullded As he is Cephas a stone so Simon one that is attentive one that is obedient both fruits of faith by it he walked on the sea and sunk not like a stone by it he confessed Christ to be the Son of the living God after the resurrection he was demanded of Christ thrice to feed his sheep to feed them with the Word and Sacraments thrice bidden because haply to be done in the name of three the name of the Father and of the Son and of the Holy Ghost he fed Christs flock for at one Sermon he converted three thousand hearers he healed the man that was lame from his mothers womb be killed by the power of the Word two scab'd sheep Ananias and Saphira his wise for lying unto the holy Ghost he healed Aeneas sick of the palsie he raiseà Tabitha from death to life he convinc't Simon Magus of his Sorcery And as the best were and are not without their faults no more was he without his Three times together denied he Christ wherein rather than in any thing else the Pope succeeds him and therefore Antichrist But Peter wept bitterly for his lapsus linguae 2 Sam. 25. Antichrist is not touched with grief but rejoyceth in what he doth therefore as Abigail said of Nabal so Lof him As his name is so is he These things being known because as Paul speaks of other things they were not done in a corner made him wonderful in the eyes and eares of all and therefore counted a grand Pillar of the Church Here we find him receiving Paul into his fellowship with heart and hand with the rest of the Apostles Now give me leave to exhort you to be followers of him as he was of Christ Jesus Herein shall you shew your selves to be attentive and obedient to the heavenly voice and hereby you are made precious stones knit to the rock Christ Jesus in the new Hierusalem now here and above hereafter in glory Now I come to John Luke 1. which is as much as gracious to whom I may apply that salutation of the Angel to the Virgin Mary haile thou that art highly favoured the Lord is with thee blessed art thou among women So haile thou that art highly favoured or graciously accepted or much graced the Lord is with thee blessed art thou among the sons of men for thou hast found favour with God thou
blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS