our spiritual confirmation and consolation 9. Q. And what is the summe of the severall parts or points of this Creed A. The confession of one God in three persons and of the Church with its prerogatives 10. Q. Why doe we speak particularly in the Creed I beleeve whereas in the Lords Prayer we speak plurally Our Father A. Because Charity doth require us to pray one for another but we cannot beleeve nor confess one for another 11. Q. Why not beleeve one for another A. Because spiritually as well as corporally each one must live by his own and not by anothers food and physick Hab. 2.4 12. Q. Why not confesse one for another A. Because no man knows what is in anothers heart 1 Cor. 2.11 13. Q. What may be gathered for practise out of this aforesaid of the Creed A. That every one ought to learn it and to labour and desire rightly to understand it and to make diligent and right use of it Sect. 10. Of the first Article 1. Q. HOw many Articles be there in the Creed A. Twelve in common accompt though not alike distinguished and expressed by all men in the totall number or the particular enumeration 2. Q. What is the first Article A. I beleeve in God the Father Almighty maker of Heaven and Earth 3. Q. What is it to beleeve in God A. It is to beleeve the being of God that he is and the truth of God that he is true and the love of God to me that he is mine and I am his 4. Q. What makes you beleeve there is a God A. 1. His power both visible outwardly in the creation Rom. 1.20 and sensible inwardly in every conscience Rom. 2.14 2. The instinct of nature ever working in the heathen to make them rather take any thing for God then to have no God at all 5. Q. What is God A. I may rather tell what he is not because he is infinite and cannot be expressed 6. Q. But how hath he revealed himself in his Word A. That he is a Spirit Joh. 4.24 and that he is of himself Ex. 3.14 7. Q. If God be a spirit how is man said to be created in his image A. Not in regard of bodily shape but of spirituall faculties especially knowledge Col. 3.10 and holiness Eph. 4.24 8. Q. What mean you by God the Father A. I acknowledge the first person in Trinity 9. Q. Is God then more then one A. He is one in substance or essence yet three in person 1 Joh. 5.7 10. Q. How is God Almighty A. Because he can doe all works of power Dan. 4.35 and cannot doe any works of weaknesse Tit. 1.2 2 Tim. 2.13 and because all rule is his Rom. 13.1 and because all might is his Act. 17.28 11. Q. What mean you by Heaven and Earth A. All things that are visible and invisible 12. Q. How did God make them A. Immediately of and by himself without matter means or instrument Psal 33.6 Heb. 11.3 13. Q. What followeth out of this aforesaid of the first Article for instruction to our practise A. That as I know God by his Works so I must acknowledge him in all the use I make of them and abuse none of them Secondly I must depend and trust on him for my preservation and salvation in every kind of whom I had my creation Thirdly that I must fear him knowing that he who hath power to create hath also power to destroy Sect. 11. Of the second Article 1. Q. VVHat is the second Article A. And in Jesus Christ his onely Son our Lord. 2. Q. What word is wanting here A. I beleeve For I must beleeve in God the Father God the Son and in God the Holy Ghost 3. Q. What doth the name Jesus signifie A. A Saviour Mat. 1.21 4. Q. Whom doth he save A. As many as doe receive him by faith Joh. 1.12 5. Q. VVhat doth the name Christ signifie A. Anointed 6. Q. How doth this belong to our Saviour A. By speciall excellency he being as none else ever was a King Mat. 21.4 a Priest Heb. 5.6 and a Prophet Act. 3.22 7. Q. Doth the name Christian imply the like in us A. Yes that spiritually we are Kings to reign over our corruptions Rev. 5.10 and Priests to offer spiritual sacrifices 1 Pet. 2.5 and Prophets to provoke and to exhort one another Heb. 10.24 25. and to distribute our received graces 1 Pet. 4.10 8. Q. How is Christ the Son of God A. By an unspeakable manner of everlasting generation Is 53.8 9. Q. But how is he Gods onely Son when as we also are called Gods Sons Gal. 4 6 7. and the Angels likewise Job 1.6 38.7 A. We are Sons by Adoption the Angels by Creation but Christ is the onely natural Son of God Heb. 1.5 10. Q. And how is Christ our Lord A. As he is God because he hath created us and as he is God and Man because he hath redeemed us Act. 2.36 11. Q. VVhat learn you for practise out of all aforesaid of the second Article A. To be comforted and strengthned in Faith and in Prayer Heb. 4.15 16.2 Tim. 1.12 Secondly to obey Christ Mal. 1.6 Thirdly to imitate him Joh. 13.13 Sect. 12. Of the third Article 1. Q. WHat is the third Article A. Which was conceived by the Holy Ghost born of the Virgin Mary 2. Q. VVhat meaneth this Conceived by the Holy Ghost A. His miraculous and supernaturall Creation in the womb of the Virgin Incarnate saith the Nicene Creed Secondly his sanctification Luk. 1.35 Thirdly his union with the divine nature Joh. 1.14 3. Q. VVhy was Christ conceived by the Holy Ghost A. That he might be without sin 2 Cor. 5.21 4. Q. VVhy must he be without sin A. Because he was to be united to the Godhead and because he was to redeem sinners 5. Q. VVas this conception and birth of Christ true and proper or was it onely a miraculous passing of a miraculous and heavenly body as some have thought A. It was true and proper though supernaturall as aforesaid for the words are plain in the Creed and Is 7.14 Luk. 2.6 6. Q. VVhen where and how was Christ born A. In the fulnesse of time Gal. 4.4 At Bethlehem the appointed place Mal. 2.5 In a stable and laid in a manger Luk. 2.7 7. Q. VVhy was Christ born of a Virgin A. That he might be without sin as aforesaid 8. Q. Is not Virginity hereby honoured above VVedlock A. No for this Virgin was a Wife Mat. 1.20 24. 9. Q. VVhat then is hereby honoured A. The sex of Womanhood because as mans fall so also his recovery was thorough a woman And a one woman was of a man alone so one man is of a woman alone 10. Q. Did Christs Mother continue still a Virgin A. It is a point of Piety though not of Faith so to think 11. Q. How cometh that Christs mother hath no other titles here but Virgin Mary A. Because the Scripture
in that he led captivity captive Eph. 4.8 8. Q. Is there need of sitting or use of seats in Heaven A. No for glorified bodyes are not subject to weaknesse 1 Cor. 15.43 Rev. 21.4 9. Q. Why then is Gods throne and his sitting thereon mentioned Dan. 7.9 Rev. 4.2 A. To set forth God to our capacity by the similitude of a Judge 10. Q. Is not then the right hand of God here properly to be understood A. No for God is a spirit Joh. 4.24 11. Q. What meaneth this then And sitteth on the right hand of God A. It is a borrowed or figurative speech signifying his supreme dignity above all creatures and his government over his Church Eph. 1.20 21 22. and his mediation Rom. 8.34 and his power over his enemies 1 Cor. 15.25 12. Q. What doe you gather for practise out of all aforesaid of the sixth article A. That I must now endeavour to ascend unto Christ in affection Col. 3.1 and in conversation Phil. 3.20 Secondly that I must hope to ascend to him at last bodily and in person Thirdly that I may not think of receiving Christ corporally in the Sacrament because so he is in heaven and shall be to the end Act. 3.27 Fourthly that I must be constant in Gods service seeing Christ hath triumphed over the Kingdome of darknesse Fifthly That I must goe boldly to the Throne of grace Heb. 4.16 Sect. 16. Of the seventh Article or next following 1. Q. WHat is the seventh Article or next following A. From thence he shall come to judge the quick and the dead 2. Q. VVho shall come A. Christ in his humane nature Act. 1.11 10.42 17.31 Ioh. 5.22 3. Q. From whence and whither shall he come 4. From thence that is from heaven Come that is to us on earth as Act. 1.11 4. Q. When shall he come A. It is not revealed Mat. 13.32 5. Q. How shall he come A. In power and great glory Mat. 24.24 30. Luk. 23.30 6. Q. How or wherein shall this judgement be A. Only in trying and in rewarding or answering 2 Cor. 5.10 7. Q. Shall all works then be rewarded or answered according to their worth or merit A. Evill works shall but good works rather according to their evidence and testimony then according to their merit In which sense the word for is to be understood Mat. 25.35 Luk. 7.47 8. Q. But how shall all works be truly tried A. Gods knowledge and our own consciences shall agree as Register books to discover all Rev. 20.12 Gen. 4.7 Num. 32.23 9. Q. Shall there be any other Iudgement A. Yes every soul shall be particularly judged at the hour of death Eccles 12.17 Heb. 9.27 Luk. 16.22 10. Q. What needeth then a second judgement A. Not to amend or alter any thing formerly done Eccles 11.3 but to confirm all publickly by the voice of all 1 Cor. 6.2 And that the body may also be judged 2 Cor. 5.10 11. Q. What mean you by the quick and the dead A. All mankind that shall be then at Christs coming quick and alive or dead and departed 12. Q. What learn you for practise out of all aforesaid of the seventh article A. To rejoyce that he who is my Saviour shall be my judge 2 Tim. 1.12 Secondly to wait and prepare for that which is so certain and uncertain and terrible Mat. 13.35 Thirdly to avoyd secret as well as open sinning because all must come to light 1 Cor. 4.5 Sect. 17. Of the eighth Article or next following 1. Q. WHat is the eighth Article or next following A. I beleeve in the Holy Ghost 2. Q. What is it to beleeve in the Holy Ghost A. To put my trust in him as in my God and sanctifier as before in the first and second Articles 3. Q. How can he God who is said to be sent Joh. 14.26 15.26 and to be received Joh. 20.22 Act. 19.2 and to be given Joh. 14.16 A. That is spoken not in respect of his person but of his gifts or effects 4. Q. Is the Holy Ghost then another from the Father and the Son A. He is another person Ioh. 14.16 another Comforter though they be one in essence 1 Ioh. 5.7 5. Q. What is his personall propriety A. Proceeding equally from the Father and the Son Ioh. 15.26 6. Q. Why is he called holy A. Because he is the worker of holiness Rom. 1.4 the spirit of sanctification 7. Q. How far doth he prevail in this work A. To make us spirit that is spirituall Ioh. 3.6 and partakers of the godly nature 2 Pet. 1.4 8 Q. And is this which is proper to the Elect the alone and onely work of the holy Ghost A. No he worketh many other works common to the reprobate in faculties both temporall as courage Iud. 6.34 14.6 and artificiall skill Ex. 31.3 and also spirituall as understanding the truth Mat. 7.22 and rejoycing in it Mat. 13.20 9. Q. But is the work of regeneration alike in all A. Yes in nature and quality if we respect Adoption Justification and the application of Christ to us though not in quantity if we respect sanctification and faith and the application of us to Christ for in that respect it may be divers in the same person or subject at divers times as the Sun is in his light and heat 10. Q. May the Holy Ghost be then finally and totally lost in the regenerate A. No though in respect of sense for a time he may seem lost as Ps 51.10.12 yet he never finally faileth in the elect Pro. 24.16 Ps 37.24 11. Q. Hath the Holy Ghost been alwaies a worker A. Yea and that not onely in creation Gen. 1.2 and illumination 2 Pet. 1.21 but also in sanctification Ier. 1.5 12. What meaneth that then Joh. 7.39 The holy Ghost was not yet given A. It must be understood of the full revolution of the holy Ghost and exhibition of his miraculous gifts after Christ 13. Q. What doe you learn for practise out of all this aforesaid of the eighth Article A. To worship one God in three persons Secondly to seek and ascribe grace and holinesse from and to the right author Iam. 1.17 Thirdly to take heed of resisting the holy Ghost Act. 7.51 and of grieving the holy Spirit of God Eph. 4.30 lest I disprove my regeneration and quench the Spirit 1 Thes 5.19 Sect. 18. Of the ninth Article or the next following 1. Q. WHat is the ninth Article or the next following A. The holy Catholick Church the Communion of Saints 2. Q. What word is wanting here A. I beleeve 3. Q. Why not I beleeve in A. Because that implyeth trust and confidence which we must yeeld to God 4. Q. What mean you by the word Church A. Gods chosen and called people Act. 20.28 5. Q. When were they chosen A. Before the foundation of the world Eph. 1.4 6. Q. When were or are they called A. In their severall times and turns 7. Q. Whence
A. That it be to the true God and that it be truly 4. Q Why to the true God A. Because he onely heareth all our words Ps 139.4 and knoweth all our wants Is 63.16 and seeth all our hearts Jer. 17.9 10. and is able to yeeld all helps Jam. 1.17 5. Q. What doe you imply and require in saying that it be truly A. That it be in humility in charity in faith in knowledge 6. Q. What humility A. Inward Joh. 4.24 and outward 1 Cor. 6.20 7. Q. What charity A. Free from wrath 1 Tim. 2.8 and from revenge Rom. 12.19 8. Q. What faith A. Absolute in spiritual things Jam. 1.5 6. but conditional in temporal things Mat. 26.39 9. Q What knowledge A. Of our want Rev. 3.17 of our words 1 Cor. 4.15 and of Gods will 1 Joh. 5.14 10. Q. What spirituall rule or form of Prayer have you A. The Lords Prayer so called because it was taught and given by Christ our Lord. 11. Q. Did he teach it for its proper use or for a pattern to follow A. Both for Mat. 6.9 It is After this manner pray ye Our Father c. And Luk. 11.2 it is When ye pray say Our Father c. 12. Q. What learn you for practise out of all aforesaid of Prayer A. To be diligent and earnest in the use of it publick and private Eph. 6.18 1 Thes 5.17 Secondly to begrudge no reverence 1 King 8.54 Luk. 22.41 Psal 95.6 Eph. 3.14 Thirdly to abhor Popish praying to Saints and in an unknown tongue Sect. 23. Of the Preface of the Lords Prayer 1. Q. HOw many parts hath the Lords Prayer A. Three a Preface a Sum of Petitions and a Conclusion 2. Q. What is the Preface A. Our Father which art in heaven 3. Q Are we restrained or directed in this Prayer to speak onely to the first person A. No for the name or title Father is common to the whole Trinity Mat. 23.9 Heb. 12.9 4. Q. How or why then is the first person particularly called God the Father A. For distinction not for division sake and in respect to the Son yet the whole Trinity is our Father 5. Q. And how is God our father A. By Creation Mal. 2.10 and by Adoption Rom. 8.15 6. Q. Whom doe you include and understand by this word our A. The whole Church 7. Q. May I not then say this Prayer alone by my self A. Yes in respect of bodily presence or company yet never alone or divided from the Communion of Saints that they may partake of the benefit of my prayers and I of theirs 8. Q. But doth not the plurality of this and the words following direct and invite us to pray with company A. Yes no doubt else Christ would not have so approved it as Mat. 18.20 9. Q. May I not then call God my Father A. No doubt I may in my particular faith but Christ here sets my Faith awork in the word Father and my Charity in the word Our 10. Q. Is God onely in heaven A. No but every where 1 King 8.27 Act. 17.27 11. Q. Why then doe we say which art in heaven A. Because there specially he revealeth and communicateth himself Is 66.1 12. Q. What do you gather for practise out of all aforesaid of the Preface of the Lords Prayer A. That we ought to perform the duties of children to God because we call him Father and the duties of brethren one to another because we call him our Father Secondly that alwaies especially in prayer I must be heavenly minded because I professe my Father to be in heaven Phil. 3.20 1 Pet. 1.4 Sect. 24. Of the first Petition 1. Q. HOw many Petitions be there in the Lords Prayer A. Six 2. Q. How may they be divided A. Into two equall parts the first three concerning Gods due the latter three concerning our own need 3. Q. Which is the first Petition A. Hallowed be thy name 4. Q. Hath God any proper name sufficient to express him A. No for his nature is infinite 5. Q. What may we understand here by his name A. Himself and whatsoever doth declare him to us 6. Q. Why doe you say himself A. Because he answereth and putteth his nature for his name Exod. 3.14 7. Q. And what especially doth declare him to us A. His Titles Ex. 6.3 Deut. 28.58 Secondly his Attributes Ex. 33.19 with 34.6 Thirdly his Ordinances as Word and Sacraments Act. 9.15 Fourthly his Works Rom. 1.20 8. Q. Can God receive any addition to his holiness A. No for he is absolute and perfect in himself Iob 22.23 Ps 16.2 9. Q. How then must Gods name be hallowed A. By all creatures in their kind Psal 145.10 and Psal 148.8 10. Q. How are we for our parts to hallow it A. With our tongue Ps 57.8 with our heart 1 Pet. 3.15 and with our hands Mat. 5.16 11. Q. Is then Gods name onely to be hallowed A. Yes for holiness is to the Lord Exod. 28.36 and becometh his house for ever Ps 93.5 12. Q. What then do you ask in this petition A. Grace for my self and all people rightly to glorifie God 13. Q. What doe you specially learn for practise out of all aforesaid of the first petition A. First to prefer Gods respects and service alwaies before mine own Secondly to direct and intend all that I ask or doe to Gods glory 1 Cor. 10.31 Thirdly to think all that I am and have too little for this 1 Cor. 6.20 Sect. 25. Of the second Petition 1. Q. WHat is the second petition A. Thy Kingdom come 2. Q. What is here meant by thy Kingdom A. The spirituall Government of the Church Militant Ps 1 10.2 3. Q. Who is King of this Kingdom A. Christ 1 Cor. 15.25 4. Q. Who are the subjects A. The Saints Rev. 15.3 5. Q. What are the Laws A. The Scriptures Is 8.20 Luk. 16.29 6. Q. Who are the enemies A. Satan and all his Instruments Eph. 2.2 6.12 7. Q. What doe you ask then in saying thy Kingdome come A. The preserving advancing and fulfilling of the Church Militant Ps 122.6 8. Q. How or wherein A. In the generall spreading of the Gospel Mat. 24.14 and in the particular reigning of the spirit in every one Luk. 17.21 9. Q. Is not the coming of the Kingdome of glory here also to be understood A. In generall no doubt it may as Rev. 22.20 and the fulfilling of the Church Militant implyeth it 10. Q. But must wee not here understand our own death for speeding us to glory A. We are not here bound to it for it is lawfull to preserve our own life Mat. 10.23 and to pray for the same 2 King 20.2 3 4 5. and the restoring of health is Gods mercy Phil. 2.27 11. Q. How is the coming of this Kingdom effected A. By the Ministry of the Word Mat. 9.37 38. 12. Q What doe you learn for practise out of all aforesaid of the second Petition A. First to acknowledge the
body 7. It was but an Oaken bough wherein Absaloms head was entangled but it was a sharp thorny bush wherewith Christs head was wreathed 8. In a word Absaloms story was a right Tragedy for it began merrily he invited his brethren to a Feast but it ended mournfully he and his followers were put to the sword but Christs story was more and worse then tragicall for his birth his life his death began continued ended with no mirth at all but with continuall mournfull misery But that I may proceed orderly in this my discourse I propose these three chief parts or points of the Text to be observed 1. The sufferer Christ 2. His sufferings hath suffered 3. The cause of his sufferings for sins Concerning the sufferer we are to consider who hee was and what he was who in his person what in his office The former the Prophet plainly sheweth Is 9.6 Unto us a child is born and unto us a Sonne is given Parvulus a Child that noteth his humanity Filius a Sonne that noteth his Deity Parvulus a Child even man of the substance of his Mother born in the World Filius a Sonne even God of the substance of his Father begotten before the World Parvulus a Child behold his humility She brought forth her first born Son and wrapped him in swadling clothes and laid him in a manger Luk. 2.7 Filius a Son behold his dignity When he bringeth in his first begotten Son into the world he saith and let all the Angels of God worship him Heb. 1.6 That hee was man there is proof It is enough to the purpose to say seeing it is a saying undenyable he was born he lived he dyed That he was God there is proof St. Peter saith They killed the Prince of life Act. 3.15 and St. Paul saith they crucified the Lord of glory 1 Cor. 2.8 Yea that God hath purchased his Church with his own blood Act 20.28 That he should be man there was reason For man had sinned therefore man must be punished By a man came death therefore by a man must come the resurrection of the dead Man was the offender therefore man must be the satisfier Angels could not do it they had no bodies to suffer the bruit sensible creatures could not do it they had no soules to suffer The insensible creatures could not doe it they had no sense to suffer therefore man having body soul and sense must do it for he had sinned in all and he could suffer in all That hee should bee God there was reason yea double reason First that his sufferings might be sufficient and againe that his merits might bee sufficient That his sufferings might be sufficient For the sin of man was infinite I mean infinitely punishable If not infinite in number infinite offences yet infinite in nature every offence infinite because against God who is infinite No creature could therefore satisfie for it but the sufferer must be God that so his infiniteness might be answerable to the infiniteness of mans yea all mens offences And again that his merits might be sufficient he must bee God for sufficient merit for all Mankinde could not be in the person of any meer man no not in Christ himself considered only as a man For so all the grace he had he did receive it and all the good he did he was bound to doe it for he was made of a woman and made under the Law Gal. 4.4 therefore in fulfilling it hee did more then that which was his duty to doe he could not merit by it no not for himself much lesse for others considered only as man therefore he must also be God that the dignity of his person might adde dignity and virtue and value to his works In a word Deus potuit sed non debuit homo debuit sed non potuit God could but he should not man should but he could not make the satisfaction therefore he that would doe it must be both God and Man Terris crutus ab igne as the Prophet speake h Zac. 3.2 Is not this a firebrand taken out of the fire In a firebrand there is fire and wood inseparably mixed and in Christ there is God and Man wonderfully united He was God else neither his sufferings nor his merits could have been sufficient And if his could not much lesse any mans else for all other men are both conceived and born in original sin and also much and often defiled with actuall sin Away then with all such doctrines of prayers and Masses for the dead and whatsoever other merit or satisfaction of man for no man may deliver his brother nor make agreement to God for him for it cost more to redeem their souls so that he must let that alone for ever Ps 49.7 He was man even God became man by a wonderfull unspeakable and unconceivable union Behold God is offended by mans affecting and coveting his wisdom and his glory for that was the Devils temptation to our first Parents ye shall be as Gods and man is redeemed by Gods assuming and taking his frailty and his infirmity Man would be as God and so offended him therefore God becomes man and so redeemeth him Away then with all pride and disdain scorn and contempt of our brethren despise not hate not revenge not him that compares himself unto thee or lifts himself above thee pursue him not with fury prosecute him not with rage but rather seek to reconcile and winne him with kindnesse meeknesse and humility so did God deal with man his proud daring and too too high comparing creature Because man in pride would be a God therefore God in love became a man And so you have one particular concerning the sufferer namely who he was in his person God and Man Again as aforesaid we are to consider what hee was in his office the Text doth yeeld it in the name Christ This name or title Christus was wont to be given to three sorts of dignities or degrees Namely to Kings Priests and Prophets and that because the signification of that name that is Anointed did belong to them for those three degrees were wont to be consecrated and confirmed with the ceremony of Anointing so was Aaron Anointed to be a Priest Jehu to be a King Elisha to be a Prophet And of them all the Psalmists words may be understood Psal 105.15 Nolite tangere Christos meos Touch not mine Anointed But never was this name so properly given to any as to him of whom my Text speaketh For if any were Anointed with material oyl hee was Anointed with spiritual oyl the oyl of gladness if any were Anointed abundantly he was Anointed superabundantly above his fellows if any were Anointed temporally he was Anointed eternally Thou art a Priest for ever saith the Psalmist Whose Kingdom shall have no end saith the Nicen Creed If any were Anointed for any of those three dignities or degrees it was for one of them or but for two at
mire for else thy washing will not be according to that proverb Aethiopem lavare the washing of a black Moor which is but lost labour and doth neither good nor harm but according to that laterem lavare the vvashing of a brick which turnes to the worse even to defile the washer himselfe and to make the washed fouler then before for it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandement 2 Pet. 2.21 And when the unclean spirit is gone out of a man and returneth again the end of that man is worse then the beginning Mat. 12.43 It is a kind of despite to the spirit of Grace and as much as in him lyeth he defileth his washer But let us come to the point Of his fulness All waters how divers soever in their rising and flowing have one common originall from whence they flow that is the sea Unto the place from whence the rivers come thither they return again Eccl. 1.7 And all Grace how different soever in gifts have one common originall that is God himself the unmeasurable sea of goodnesse God the Father Sonne and Holy Ghost for opera Trinitatis ad extra sunt indivisa the works of the Trinity towards the creature are undivided Grace floweth from the Trinity And though Creation be appropriated to the Father Redemption to the Son and Sanctification to the Holy Ghost yet that is but to express the distinction of persons not to make any division of nature or separation of work in the Deity But the Holy God indeed most properly is the fountain of Grace as being not onely ex natura but ex officio if I may so speak with reverence the Paraclet the comforter the sanctifier the spirit of sanctification Rom. 1.4 And yet is Christs fulnesse here properly enough made the fountain of Grace unto us both because all fulnesse is his or in him and because onely by and through him it descendeth unto us First because all fulnesse is his or in him both as he is God and as he is Man 1. As he is God in his divine nature all fulnesse is his for so the holy Ghost himself is his not onely in respect of unity of nature for such as the Father is such is the Son and such is the Holy Ghost but also in respect of proceeding of person for the Holy Ghost is of the Father and of the Son neither made nor created nor begotten but proceeding Yea indeed as hee is God he rather is Fulnesse of Grace then hath it It is not so properly said to be his as to be himself For whatsoever is in God it is essentially so he therefore is Fulness it self 2. As he is Man in his humane nature all fulnesse of Grace is his So Gorran will have it taken here namely his fulnesse to belong to his humane nature united to his Godhead And so is it said Col. 1.19 It pleased the Father that in him all fulness should dwel All fulness Yes all Fulness of Prophesies that were concerning him fulness of Offices that were upon him fulness of Obedience that was in him 1. Fulnesse of Prophecies for he came in the fulnesse of time Galat. 4.4 when all that was to foregoe and foreshew him was fulfilled And in his time the fulfilling of the Scriptures is diligently noted in the discourse and passage of the Gospel but most plainly Acts 13.29 They fulfilled all things that were written of him and verse 32. The promise made unto the Fathers GOD hath fulfilled 2. Fulnesse of Offices joyntly and severally Joyntly for he had as never other man had those three great Offices together a King a Priest and a Prophet Severally for he was a Prophet full of knowledge Col. 3.2 In whom are hid all the treasures of wisdom and knowledge He was a Priest full of favour compassion merit Of favour This is my beloved Son in whom I am well pleased Mat. 3. Of compassion In all things it became him to be made like unto his brethren that he might be mercisull and a faithfull High Priest Heb. 2.17 Of merit for his blood was precious Yee are not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb undefiled and without spot 1 Pet. 1.19 He was a King full of Authority of Power of Magnificence or Munificence Of Authority Thou hast made him to have dominion of the works of thy hands thou hast put all things in subjection under his feet Ps 8.6 Of Power All power is given to me in heaven and in earth Mat. 28.18 Of Magnificence or Munificence He ascended up on high he led captivity captive and gave gifts unto men Eph. 4.6 3. Fulness of Obedience both Passive and Active Passive For he was a man full of sorrows Is 53.3 Active Thus it becometh us saith he to fulfill all righteousness Mat. 3.15 In a word his particular actions were so many Emblemes of his fulnesse there was an expressing of his fulnesse in them He bade fill the water pots with water that he might fill them with wine Joh. 2.7 Hee drew a full draught of fish so full that it brake the Net and filled both ships that they sunck again Luk. 5.6 Hee filled first five thousand bellies and then twelve baskets with five loaves and two fishes Mat. 14.19 He filled his Disciples with the Holy Ghost For first he promised I will send the promise of my Father upon you Luk. 24.49 and then he fulfilled it And they were all filled with the Holy Ghost Act. 2.4 From hence we may draw use both of Invitation and of Imitation 1. Of Invitation for besides that Christ by word inviteth making proclamation of his fulnesse Ho every one that thirsteth come ye to the waters Is 55.1 His very fulnesse it self sufficiently inviteth us The Proverb is Good wine needs no bush but this wine of Christ is both good in quality and much in quantity it inviteth therefore to it self Every man delighteth in fulnesse Dulciùs ex ipso fonte bibuntur aquae 'T is best drinking where we may drink our fill Suave est ex magno tollere acervo 'T is good taking where wee may take enough O then let us not mistake so much as to seek our fulnesse of content any where else but onely here in Christ where it is truly to be found The world hath a threefold supposed Deity Profit Honour Pleasure which make shew of fulness but cannot yeeld it For Solomon the wisest of men speaking not onely out of his judgement but out of his experience concludeth the world and all therein to bee so far from fulnesse of content as to be meer vanity and vexation of spirit But what good soever in the world we falsly intend or is falsly pretended to us that in Christ is truly and fully to be found Would we have wealth his riches are unsearchable Eph.
for it overspreadeth all the world there is depth for it extendeth from heaven to earth But with what line or plumet shall we measure or take these dimensions hear Saint Paul Eph. 3.18 when he had prayed for the Ephesians that they might be able to comprehend what is the bredth and length and depth and height he addeth as the sum of all what And to know the love of Christ so that there is no measure of Gods love but his love no cause rule or reason of his will but his will He hath mercy on whom he will have mercy Rom. 9.15 he loved Israel onely because he loved them Deut. 7.7 Talke not then of universall grace or power of will in all men to repent and believe to begin to hold and to break at their pleasure Talk not of inherent grace of our own which doth gratum facere that our own righteousnesse doth make us accepted and hath part in the work of our justification Away with all such conceipts for we see here the current of grace runns as it were within it self It is grace in beginning and grace in proceeding and grace in concluding Gods will and work still and not our own It begins no small measure the seed of the word the first fruits of the spirit but at length pro ripis littorae pulsat It becomes an unmeasurable Sea which eye hath not seen nor ear heard nor can enter into the heart of man Wherefore let us resolve here to set up our rest saying with David This shall be my rest for ever here will I dwell for I have a delight therein Ps 132. And seeing we cannot search or measure this fountain this stream these banks for the love of Christ passeth knowledge Eph. 3.19 Aristoteles non capit Euripum Euripus capiet Aristotelem let us cast our selves wholly into it seeing in following this stream of grace we are come to the Sea of glory now in our meditation let us rest and dwell therein constantly by our contemplation untill our souls be loosed from these bonds of flesh be carried with full wind and tide into the full fruition and eternall possession thereof Which the Lord grant to us all c. Finis Tract 5. Trino-uni gloria THere is a sermon set forth in print upon this same last text Jo. 1.16 preached by that learned and reverend Divine Mr. Dr. Preston which Sermon God knowes I never saw or heard of till long after this was finished Neither am I any whit the more asham'd of this notwithstanding in some few things we have met and hit on the same or very like notes or touches W.G. Three SERMONS here set forth in one continued Tract or discourse upon Act. 2. ver 1 2.3 And when the day of Pentecost was fully come they were all with one accord in one place and suddenly there came a sound from Heaven c. WHatsoever is difficult and hard to be understood and apprehended the same is more hard to be expressed and uttered For the apprehension of things is the soules immediate work she doth it her self therefore therein she is more full and free But the expression of things is her secondary and mediate work wrought by Organs Instruments and meanes therefore therein she must needs be more scant and weak Tusc quest li 1. Therefore Cicero a free and fluent speaker saith Fieri ante potest ut recte quis sentiat id quod sentit polite eloqui non possit A quick apprehension may be weak in expression Now there is not any thing no not the things that are most common and familiar to us that do not yeeld some difficulty and hardnesse to be understood and more to be uttered Thine owne things and such as are grown up with thee canst thou not know saith the Angell to Esdras concerning the wind and the fire and the day 2 Esd 4.10 For even in the creature the Creator hath so involved himselfe that we cannot look readily upon those visible things but our eyes must needs be dazeled with his invisibility And if the Sun-beams be so resplendent what eye then can behold the body of the Sun it self If the nature of the creature be so unsearchable how shall wee be able to think of him who is the Creator of all And if to think be so transcendent how much more to speak rightly of him is it impossible Wherefore Cornelius Mussus calleth it Concio in ser 2. Pent. Antiquum à maximis theologis celebratum adagium an old and common adage amongst the greatest Divines what De deo dicere verum periculosum To speak truth of God is a dangerous thing And if this be true indefinitely taken and in generall how much more specially and in particular Namely concerning his personality And if of the Trinity absolutely it may astonish us to think or speak how much more respectively of this third person For if that mystery of Father and Son be so ineffable and above relation that the Prophet saith Who shall declare this generation Is 53.8 Notwithstanding wee have the words begetting and being begotten to help to expresse it doth not the being of the Holy Ghost seeme more incomprehensible seeing neither to be made created nor begotten belongeth unto him but to proceed It may so seem but in it self it cannot so be For we may say there are three who are incomprehensible the Father the Son the Holy Ghost but not three incomprehensibles but one incomprehensible therefore not different in degree We may not through our infirmity tax God of infirmity to make him subject to magis minus as if one person were greater or lesse then another for they are Coeternall together and Coequal Be it so then In themselves they are and must be one and yet unto us I may presume with reverence to say this revelation of the third person is the speciall revelation This feast continued after Christ 1 Cor. 16.8 Act. 20.16 at least suffered and morals survive Ceremonies and this feast of Pentecost the speciall feast of the Church First it it is the speciall reveration For wee could not be able to behold that ilustrious mystery of the Trinity but by the inlightning help of this third person That is the body of the Son this the speciall beam to guide us thereunto Or rather If I may dare so to spaek for fearfull ye see it is to speak herein the speciall mean or medium through which we may look thereon I say especiall not in regard of God in whom there is no difference but in respect of us to whom his works do differ Especially then to us the revelation of the Trinity is perfected in and by this third person the Holy Ghost First in him for without him there were not a Trinity God in revealing him hath fully revealed himself The Father was revealed by the Creation the Son by the Incarnation but till this fulnesse of time came God to us was not
come not upon it Give them a barren womb and dry breasts Hos 9.14 That the more Churches severall ministers do contract betroth and espouse to themselves the fewer soules they do not beget Secondly They were to be divided in degree For though there be no Popish supremacie granted to Saint Peter And though it be granted that the twelve for their time challenged no superiority Yet it will not follow that there was no superiority or difference acknowledged amongst them For Saint Paul doth mention Chief Apostles 2 Cor. 12.11 and giveth this title Pillers to Peter James and John Gal. 2.9 And it is most plain that differences of degrees amongst the ministers is an ordinance not humane but divine For God hath ordained some in the Church first Apostles secondly Prophets thirdly teachers then them that do miracles helps Governments 1 Cor. 12.28 And even of old in Saul's time the company of Prophets In the new Test 12. Apostles Lu. 6 70 Disciples Lu. 10.1.7 Deacons Act. 6.3 had Samuel the Prophet appointed over them 1 Sam. 19.20 And ever since there was a Priesthood there hath been inferiority and superiority therein They therefore that will have no superirrity or difference of degrees in the ministry will have the God of order to be the Author of confusion They shew not the spirit of meekness in avoiding state but of pride in seeking it and striving each one himself to have it Thirdly They were to be divided in gifts There are diversities of gifts but the same spirit wisdom knowledge healing prophesie c. And all these worketh even the self same spirit distributing severally to every one even as hee will 1 Cor. 12.4 Behold then diversity of gifts in men is of necessity God will have it so For it is no small expression of his infinitenesse to make diversity in all kinds of things Where do ye see two faces alike or hear two voices alike or finde two constitutions of body or two dispositions of mind alike or two mens hand-writings alike What then will ye have all preaching to be alike Why it is impossible For every man hath his proper gift unus autem sic alius autem sic one after this manner another after that 1. 1 Cor. 7.7 Diversity and multiplicity of gifts sheweth the riches of Gods grace and redoundeth to his glory Require not not therefore all to be alike lest yee be found fighters against God Neither call one onely method of preaching sanctified For no doubt every mans method is sanctified to sanctifie hearers To the clean all things are clean And nothing is to be refused if it be received with thanksgiving The Holy Ghost appeares in cloven tongues for the Apostles were to be divided in the totall in place in degrees in gifts Again as in the totall sum of them so also in the severals they were to be divided even each one in his own speaking For tongues implyed their intended speaking but cloven tongues their divers and various speaking They were to speak diversly in respect of the objects or parties to whom and in respect of the subject or matter what they were to speak In respect of the parties they were to speak diversly Namely to God and to man To God for man to man for God To God for man in praying to man for God in preaching The Apostle Saint Paul professeth and proveth both The former Rom. 1.9 God is my witness whom I serve in my spirit that without ceasing I make mention of you alwaies in my prayers The latter 2 Cor. 5.20 We are ambassadors for Christ as though God did beseech you thorough us we pray you in Christs stead that ye be reconciled unto God Sometimes they speak to God sometimes to man For Omnia tempus habent to every thing there is an appointed time Eccl. 3.1 The Ministers tongue must be divided sometimes to plead for his Master sometimes for his brethren sometimes to act Gods part sometimes mans part For we are bidden pray continually 1 Thes 5.17 And in effect preach continually for it is Be instant in season and out of season 2 Tim. 4.2 But the continuance of both required argueth that neither of them alone can be continued but by turns so as there be no thrusting out nor yet disgracing of either by the other but that they be as the two hands one to cleanse and to strengthen the other And if the Minister be thus to be divided between God and his people even as a Factor to carry out their confessions and petitions and to return his blessings and to stand as a Moses in the gap of every difference O what a strong bond of love and unviolable knot of affection should this make between every Minister and his people What care should he have of them what desire should they have of him what comfort and consolation should they find and take mutually and reciprocally in each other St. Paul was willing to deal unto his people not onely the Gospel of God but also his own soul because they were dear unto him 1 Thes 2.8 And his people were ready if it had been possible to have plucked out their own eyes and to have given them to him Gal. 4.15 He received hie people as his joy What is our hope or joy or crown of rejoycing are not even ye it in the presence of the Lord Jesus Christ at his coming yes ye are our glory and our joy 1 Thes 2.19 And his people received him as their joy For they received his preaching not as the word of man but as the word of God 1 Thes 2.13 And they received him as an Angel of God even as Christ Jesus Gal. 4.14 He professeth his fatherhood to his people We exhorted you and comforted you and besought every one of you as a father his children 1 The. 2.11 And he testifieth his peoples sonship to him As my beloved sons I warn you 1 Cor. 4.14 Here was true trading this Factor was happy in his work He felt like that good huswife Prov. 31.18 that his merchandise was good Good every way good to the seller God he gained glory Good to the buyers the people they were enriched with faith and works Good to the Factor St. Paul he got both favour and reward of each party both of the buyer and of the seller on the one side temporall on the other side eternall But on the contrary if instead of the Ministers dealing his own soul to the people and their plucking out their own eyes for him he be carelesse of their soules and they ready to pluck out his eyes If instead of crowning each other with joy they brand one another with shame If instead of the neare and dear relation of Fatherhood and Sonship there be no kin but couzenage between them he couzening them of their spirituall and they him of his temporall rights and dues then this must needs be the devils own only market all the gains must needs come
fully come For now and not before did his servants receive his full name in their foreheads being baptised in the name of the Father of the Son and of the Holy Ghost And now being made known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his triple unity revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of speciall excellencie he is become to us a King and we to him a Kingdom For now especially hee hath vouchsafed to specifie his Church by the name of his Kingdome Mat. 11. Hee that is least in the Kingdome of God that is in the state of his Church after this third revealing of himself This is the compleat mystery of godlinesse God is manifested in the flesh justified in the spirit 1 Tim. 3.16 And as In him so also By him to us is the Trinity especially perfected For this God of order allwaies observeth order as ad intra in his personall proprieties so ad extra in his outward works The Father creating the Son redeeming the Holy Ghost sanctifying And what had the former two works been without this third The Son of God had his two-fold marriage one personall with his flesh the other mysticall with his Church and in each the Father was the Donor the Son the Receiver there wanted not Bride or Bridegoom or giver But who could be worthy to be the minister in these holy conjunctions None but the Holy Ghost He was the Minister in the personall marriage For the word was made flesh but how he was conceived of the Holy Ghost Conceived the flesh supernaturally formed the Word hypostatically united And in the mysticall marriage likewise he is the Minister For if any man have not the spirit of Christ the same is none of his But as many as are led by the spirit of God they are the Sons of God For this is that spirit of adoption by whom we cry Abba Father Rom. 8. He worketh the application of Christ unto us by faith and of us unto Christ by love and so is that marriage made The father is our Physitian the Son our Physick But the Holy Ghost is that blessed Apothecary which applyeth of this salve to every sore and administreth portions of this portion distributing to every one severally even as he will 1 Cor. 12.11 The Father was the sacrificer the Son the Sacrifice but where was the fire Wis 16. This charitas Dei this loving spirit this love of God Tit. 3.4 or rather this God Love for God is love 1 Jo. 4.8 was that heavenly fire wherein this sacrifice was finished For God so loved the world that he gave his onely begotten Son Jo. 3.16 And through the eternall spirit Christ offered himself without spot to God Heb. 9.14 The Son is the arme the Holy Ghost is the hand the Father the body from which they issue or are derived And as in the body naturall the eye cannot say to the hand I have no need of thee 1 Cor. 12. Yea the feeble members are so necessary that to the lesse honorable members we give more abundant honor so in this body of bodies this fountain of beings the holy deity the plurality of persons is no waies needlesse but their perfection consisteth not lesse in their Trinity then in their unty And lest we should think the Holy Ghost because he is the third in order to be the third in honor behold what abundant honor we are to give him The arm and hand work together and at once with the body and in and with the same strength yet the perfection and consequently the honor of the work more immediately belongeth to the arme and most immediately to the hand This Holy Ghost is the holy hand of God by which all the works of God are to us most immediately perfected With a mighty hand a stretched out arm he brought his Israel out of corporall bondage And with that stretched arme the redemption of the Sonne and this mighty hand the operation of the Holy Ghost he bringeth his Israel out of spirituall bondage I cannot shew you all the fingers of this hand for they abound yet not superfluously like that monstrous creature who had six upon each hand 2 Sam. 21. but richly as it becometh the Creator being Lord of all to be rich unto all Let it suffice that some of these fingers are expressed in the Scriptures Exo. 8.19 Pharaohs inchanters spake concerning the plague of lice This is the finger of God there is medius the strong finger of Power Exo. 31. Moses received the two Tables written with the finger of God there is Index the pointing finger of wisdom Lu. 11.20 Christ saith If I by the finger of God cast out Devills there is medicus the healing finger of mercy These are not those writing fingers in Belshazars vision Dan. 5. they write no fearfull inditement but they are those dropping fingers Can. 5. which droppe down pure myrrhe blessed distillations of grace and mercie to blot out the old handwriting that was against us Yea this hand enableth them on whom it resteth to prevail with God by holy wrastling as Jacob did Gen. 32.28 and to make violent entry by force into the Kingdom of Heaven Mat. 11.12 No marvell that Christ saith It is expedient for you that I go away Joh. 16.7 Why that the third person might take his course and turn that God unto us-ward might be perfected In him in respect of revelation By him in respect of application and operation Again this feast of the comming and appearing of the Holy Ghost is to us the feast of feasts the speciall feast We may compare it yea with reverence be it spoken we may preferre it to the feast of the Nativity in the former respects Namely in our own behalf this being the consummation of that unto us the Catastrophe the last scene of that divine act of the blessed Trinity In that feast God unchanged in himself descended unto man In this man changed and renewed from himself is lifted up unto God In that God became partaker of the humane nature in this man is made partaker of the divine nature In that one man was made the Temple of God 1 Cor. 6.19 in this every one of the faithfull is made so feverally and all-together jointly Eph. 2.21 That was begun secretly in the Virgins womb and accomplished obscurely in a stable This was done openly and publickly at a great feast and a solemn assembly In a word as the beginning without the end were vain so the end would not be without the beginning Therefore let no man put asunder that which God hath joyned together Yet exitus acta probat unto us the end and consummation is all in all Be it so then and let Saint Bernards player teach us the use of it Ser. 3. in Pent. that I follow it not further Solemnitatem praecipuam hodie celebramus utinam devotione praecipua Wee celebrate a speciall feast to day God grant we do it with speciall devotion that God
in the invective words of St. Stephen Ye stiff-necked and of uncircumcised hearts and ears ye have alwaies resisted the Holy Ghost as did your fathers so do ye Act. 7.51 The holy Ghost intendeth to make new men and true men therefore he comes in the shape of tongues for hee intendeth truth But ye make true men false men religious men lyars your woolfish proselytes to maintain their walking in sheeps cloathing amongst us and your foxes their lurking in our vineyard under the covert of equivocation The Apostle saith An oath is for confirmation an end of all strife Heb. 6.16 But ye teach men to take oathes without any confirmation and so to continue the strife What then will ye plead succession from Saint Peter who was here sealed with an heavenly fiery tongue an emblem of truth No no ye are of your father the Devill for he is a lyar and the Father thereof Joh. 8.44 Again as in regard of the work intended so also the instrument of the work considered the Holy Ghost fitly appeareth in the shape of tongues For by what instrument is this heavenly work of regeneration wrought but by the tongue How shall they believe in him of whom they have not heard Faith cometh by hearing and hearing by the word of God Rom. 10. This was the grand Commission that the Holy Ghost came now to seal Go ye into all the World and preach the Gospel unto every creature Mat. 16.15 Seeing therefore he came to set tongues on work and to work by tongues how could he more fitly or properly appear then in the shapes of tongues Well then ye may see here the Ordinance of God concerning mans happinesse how doth he obtain it even by his ears God made him at first by his voice He spake the word and they were made he commanded and they were created Ps 148. The same order he observeth in the regeneration he effecteth it by a voice It pleased God by the foolishness of preaching to save them that believe 1 Cor. 1.18 There is indeed vox realis as well as vox vocalis A reall as well as a vocall a visible as well as an invisible voice A voice that speaketh to the eye that is the visibility of the creature Their sound is gone out into all lands and their words into the ends of the World There is neither speech nor language but their voice is heard amongst them Ps 19. But this voce doth but make without excuse The invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse Rom. 1.20 This voice witnesseth rather against then with the Gentiles For God left not himself without witness in that he did good and gave us rain from Heaven and fruitfull seasons filling our hearts with food and gladness Act. 14.17 But the effectuall saving voice is that which soundeth to the ear in the preaching of the word Receive with meekness the word that is grafted in you which is able to save your souls Jam. 1.21 1. Here is a strain beyond Philosophie 2. A point against Popery 3. Comfort to the blind 4. No discomfort to the deaf 5. Shame and confusion to the obstinate and scornfull that stoppe their ears or hear to mock 1. A strain beyond Philosophy for that will have seeing to be the most excellent of the senses And so indeed in nature it is But if you come to grace and to the height of mans excellencie and perfection then the ear bears the bell away in as much as God hath made that the prime and speciall instrument of saving health to mens souls Though therefore the eye excel in quick apprehending in totall comprehending in certain informing yet it concerneth but nature and naturall things and hath to do with colours not with bodies or substances as the Philosophers themselves confess But the ear hath to do with spirituall and eternall things that are truly substantiall and available to the present and future good of the soul And where then is the wise where is the disputer of this world hath not God made the wisdome of this world foolishnesse 1. Cor. 1.20 Yea hath he not taken the wise in their own craftiness 1 Cor. 3.19 Whiles they most honored the eye hath not God done them most honor by the ear They thought onely of their eyes But God the mean while caught them by their ears and by their eares light cleared their eyes light for before they were blind but now they see The Holy Ghost by tongues hath given them eyesight and made them see 2. Here is a point against Papistry For that even in spirituall things preferreth or at least giveth too much unto the eye especially amongst the ignorant For they teach that Images are lay-mens books But God in revealing himself and his will hath imployed the ear and in a manner silenced the eye and barr'd the use of it in especiall acknowledging of him and exercise of his worship Adam in Paradise had conference with God and heard his voice But what use of his eyes What did he ever fee Moses having a curious desire to see God was he not taught to see best by his ears did not God expresse himself unto him more by proclamation then by vision Exod. 33.18 19. 34.6 And did not Moses warn the people to beware of eye-work because they had onely carework in the receiving of the Law Take good heed unto your selves for ye saw no image in the day that the Lord spake unto you in Horeb. Deut. 4.15 Yea when God sent his Son visible in the flesh yea when he made him most conspicuous in the transfiguration whether did he commend him to the ear or to the eye Not to the eye but to the ear This is my beloved Son in whom I am well pleased hear him It is hear him not see him Mat. 17.5 Away then with all teaching of Images they be teachers of lies Hab. 2.18 The Holy Ghost appeared in tongues to signifie kind of teaching he intended namely of the ear not of the eye God will have no appearance from the dead therefore no dead appearance to teach us but this to be alsufficient for all They have Moses and the Prophets let them hear them Lu. 16.29 3. He is comfort to the blind Why For the happinesse of the Soul comes by the ear not by the eye Their losse therefore of bodily sight doth not deprive thâ—m of spirituall light but the ear may suffice for that So long then as they have the benefit of hearing the losse of sight should not be grievous In this they lose vanity but in that they obtain verity this gaine may very well drown that losse The Prophet prayeth O turn away mine own eyes lest they behold vanity Ps 119.37 And if in stead of being turned away they be quite taken away the oddes is not great seeing all in