Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	pray_v	prayer_n	3,335	5	6.6693	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

traffique and trading or any other deccitfull course forbidden Prov. 20.14 Mic. 2.2 Zach. 5.4 Iosh 7.21 1 Thess 4.6 Ephes 4.28 2 Pet. 2.14 And here appeares the vertue of justice common equitie for we are to hold that what men hold not in the consistory of God they may and must hold in the common-pleas of men The child of God in regard of dominiumis gratificum may be sayd to haue all things when he possesseth nothing heire of the world when he is poorer then Iob. Yet may he not by this his spirituall right take the goods which the worst in the world ownes by a civill and humane right Q. What is the law of fame in preseruing the good name of our brother A. The ninth Commandement Exod. 20.16 Thon shalt not beare false witnesse against thy neighbour where wee are commanded that wee circumspectly and in due time giue our testimony for the truth and are for bidden all speeches that may harme the truth by lying against it And here is commanded the vertue of prudence Portitnde preserues life temperance chastitie justice our goods and prudence our good name so that in these foure Commandements are contained the foure tardinall vertues 1 Sam. 23.19 Prov. 17.25 and 29.11 Lec 19.17 Isa 5.20 Rom. 1.29 Iam. 3.17 Rev. 22.15 Q. What is the law of the whole man in regard of desire and appetite A. The tenth Commandement Exed 20.17 Thou shalt not covet c. There is a naturall appetite of meate and drinke and likewise a reasonable desire of things good or bad Here then we are commanded to loue our neighbour without all resistence of conoupiscence for if concupiscence resist never so little the pure loue of man wee sinne Here any language or looke of lust is a sinne Carnall suggestion delectation without consent are here condemned The Devils iniection of a temptation if wee resist not is this euill concupiscence Originall sinne is forbidden in euery Commandement and here the not resisting of the least stirring or motion ofit That is the fire that is ever burning within vs and here the not quenching of the flames is judged of God Here the thoughts of the head lusts of the heart deeds of the hand are all reproued if they turne never so little from the line of the law And this is that precept that presseth most the heart and conscience and lets vs see how farre wee are from our created perfection for Adam in his innocency was made able to performe obedience without all inward or outward resistence but wee his sonnes finde resistence inwardly in regard of our will and affections outwardly in regard of the temper of our bodies temptations of Satan lewd company idlenesse c. Furthermore beside all this wee are commanded by this precept to be content with our owne estate and reioyce at the prosperitie of others and forbidden all grudging and repining at their good and wel-fare Heb. 13.5 Phil. 4.11 1 Tim. 6.6 Iam. 5.9 Too many thinke there is no such law that requires a man to bee so strait laced as not to dare to looke awry Pharisees fume and chafe and aske what needs all this adoe as if it were not enough to keepe the law in their hands but their very thoughts must be bound vp with it The covetous man thinkes it no matter to be greazed in his fist with a bribe to remit but a little of the rigor of a good conscience Well here is a rule that layes things hard to our charge that if wee resist not the very first motions to sinne wee make our selues guiltie before God and lyable to his iust wrath c. CHAPTER II. Of holy and heauenly Prayer Question HItherto of obedience to the Law What is Prayer Answere It is an affectionate mouing of God with things agreeable to his will Rom. 8.27 and 10.14 Iam. 1.5.6 and 4.3 1 Ioh. 2.1 and 5.14 Q. How ought it to be performed A. With all comely gesture in respect of that mightie Maiestie whom we moue and our owne basenesse who doe moue and that with ardent affection according to the nature of the thing we moue for Hos 14.2 Gen. 18.27 Q. How is Prayer diflinguished A. It is either mentall or vocall for the Lord vnderstands the language of the heart as well as of the tongue Rom. 8.27 Math. 6.8 Q. What is mentall Prayer A. It is a moving of God without a voyce with the inward affections of the heart and soule Exod. 14.15 Moses cryed to God when he spake never a word and hereupon our sighes sobbes and groanes are good prayers Rom. 8.26 Nay it is fit that the heart should pray a long time before the mouth full vessels doe not presently run at the first piercing neither doth the flesh that is deepely wounded bleed presently the heart that is truely touched with sinne and misery is not able vpon the sudden to vent it selfe for as great throngs of people pressing out at some narrow passage sticke fast and cannot goe forward but very slowly so the abundance of matter in the heart wanting words is streighted in comming forth and often a broken heart dischargeth it selfe in broken prayers And yet the harmony of such prayers is most sweet and pleasant to God nay sometimes contraries as the interlacing of discords graceth this musicke Q. What is vecall Prayer A. When according to the nature of the thing we moue for wee labour to expresse our selues in words that the tongue may be the true interpreter of our prayers and that the breath in which they are vttered like pillars of smoaks perfumed with Myrrh and Incense and with all the chiefe spices Cant. 3.6 may come vp before God as the prayers and almes of Cornelius Act. 10.4 Otherwise our words will be but like the Aegyptian flcsh pots reeking out the hot vapours of the strong smelling Onions and Garlike of our owne corruptions If our prayers be not mentall before they be vocall they speed not Ezekias 2 King 19.4 bids Isaiah lift vp his prayer to God that is pray heartily Lusly beggars that flourish in their Rhetoricke moue small compassion in the passenger if they were hunger bitten their hearts would teach them another dialect The guilty theefe pleading for his life goes not about to entertaine the Iudges eares with quaint phrases and fine words but hee studies to shew the passion and affection of his heart Carnall eloquence shews small repentance and affectation of Rhetoricke is without all affection in prayer Too many savour in their words more like the golden sockets of the holy lights blazing in speculations then the bowles of the Altar full of the liquor of heauenly devotion Such haue more words then matter in their prayers but humbled suters haue more matter then words ever desire to fit thier words according to their matter This makes the heart like the pots in Zech. 14.20 send vp sweet fumes of contrition righteousnesse thankesgiuing into the nostrils of God that he may smell

a savour of rest from vs wee a savour of peace and life from him That which was said of Maries Spicknard wherewith she anointed Christ that the whole House was filled with the savour of the oyntment Ioh. 12.3 The same may be said of these pleasant perfumes of our religious prayers that they are fragrant to God and men and the reason is because Christ by a liuely faith lyes as a bundle of Myrrh betweene the breasts of euery Christian and that he himselfe in regard of the graces of Gods spirit is as an Orchard Can. 4.13 of Pomegranates with pleasant fruits as Cypres Spicknard Saffron c. and all the chiefe Spices of the Marchant And in this sense the voyce of the Church is most sweet in prayer Can. 2.14 On the contrary if our hearts be like Ezechiels bloudy pots Ezek. 24.6 that boile with the scum and rust of lust revenge ambition wanton pampering of the flesh in painted faces prodigall garishnesse monstrous disguisednesse c. bringing in all excesse in our respects to our selues and content with all defects in our respects to God wee may well say death is in such a pot and that the sacrifice thereof is more noysome to God then any caryon Never did the fiue Cities of the plaines send vp such poysonous vapours to God as the prayers of a corrupt and polluted person and God being not able to abide these ill sents sends downe vpon such a counter-poyson of fire and brimstone Oh then let not this pot of the heart that should boile these sweet sacrifices of prayer either be dry for want of the liquor of grace or grow rusty for want of daily vse but let them be full of liquor and meat so the flesh-pots of these sacrifices erunt sicut aromata shall be as perfumes in the bowles of incense Zech. 14.20 I know some are very short in prayer for want of matter and affection but this will make vs short and pithy for the abundance of matter and affection Prayer consists not more in fragore quam fervore more in contention of voyce then in intention of heart Q. How is vocall prayer distinguished A. It is either in prose or meeter sung or said And hereupon it followes that the Liturgie of the Church may be not onely in set forme of prayers but also in dimension of words for meeter is the measure of words and syllables Let therefore the doting dizie headed Brownists either confesse Psalmes hymnes and spirituall songs to be no parts of divine worship or else that prayer may be in a set forme but they can on the sudden both sing and say yet in their dotage they haue taken paines to bring Davids Psalmes into an English meeter and vse them when they meet notwithstanding they reiect their owne practise and will not pray in any set forme of words as if singing as well as saying were not praying Colos 3.16 Ephes 5.19 But our case is never the worse for that the Lords prayer beares part with vs in this baffling of theirs Q. How must all these be done A. Seriously in the spirit Rom. 8.26 Colos 3.16 It must be done with grace in our hearts to the Lord. Q. How is vocall prayer deliuered either in prose or meeter distinguished A. It is either publicke or private In the Church Familie or Chamber Act. 10.2.9 and 14.23 Zech. 12.11.12.13.14 Q. What is publicke Prayer A. That which is performed to God in the publicke place of his worship and in the publicke meeting of the Congregation where the Pastour is to goe before in a liuely voyce and the people to follow after in minde and heart and in the conclusion to say Amen to testifie their consent and desire to be heard Deut. 27.14 to the end Q. What is private Prayer A. It is euery where and in all places and at all times where either more are gathered together and then one is to goe before and the rest follow in consent as before or else one by himselfe alone which may pray only in mind or also with his voyce and this againe may be more solemne and accustomed or a short ejaculation c. 1 Tim. 2.8 Math. 18.19 Ion. 2.1 Exod. 14.15 Zach. 12.13 Q. To whom are wee to pray A. To the Father Sonne and holy Spirit and to them alone Psal 50.15 Rom. 10.14 Wee are onely to call vpon them in whom wee are to beleeue and that is onely in God I beleeue in God not in any creature for that is blaspheme Neither is there in all the prayers of the Bible any other mentioned to whom wee are to sue but God alone If any shall demand whether he may direct his prayer to one person of three the answere is he may doe it safely and with comfort What need we feare while we haue our Sauiour for our patterne Oh my Father if it be possible let this cup passe And Paul euery where both in thankes and requests bowes the knees to the Father c. yet must this be done with due care of worshipping all in one Exclude the other while we fixe our heares vpon one our prayers will be sinne retaine all and mention one wee offend not None of them doth ought for vs without all It is a true rule of Divines all their externall workes are common to sollicite one therefore and not all were iniurious Q. Hitherto of Prayers generall affections What are the kinds A. Prayer is either simple or compound Sometimes we are all suites vnto God another time all thankes and somtimes againe wee ioyne all together 1 Tim. 2.1 Q. Whas is simple Prayer A. Where Prayer is of one nature onely Eph. 1.3 Blessed be God ver 2. Grace be to you c. Q. How manifold A. It is either Petition or thankesgiuing Either wee request some thing at Gods hands or blesse him for the receipt of it Q. What is Petition A. When by prayer we craue any thing of God according to his will Math. 26.39 Iam. 1.6 1 Ioh. 2.1 Q. What may fall out heresometimes A. Making of vowes which is a solemne promise made to God with mature deliberation of things lawfull and possible c. Psal 76.11 Q. How many sorts of Petitions are there A. Two either a crauing of some things to be done for vs or an entreating that some thing may be avoyded by vs or remoued from vs. Eph. 6.18 Heb. 5.7 Q. What is the crauing of something to be done for vs A. Our petitions to God to bestow good blessings vpon vs where we are to labour to haue a true sense of the want of these blessings Psal 119.17.18 Q. Wherein consists it A. Either in good things that concerne God or our selues the first wee must desire infinitely as the end of our thoughts the other with moderation as meanes to helpe vs to that good No man desires meate or medicine infinitely but for health wee never thinke wee haue enough of it so God and his goodnesse must be sought

part of thy life is the least part wherein thou hast liued for all is spent in vaine that helpes not to obtaine thy last end From hence forward recouer and recollect thy selfe before thou goe hence and be no more And if the excellencie of humane Arts exclude all meane and mediocritie thinke no extasie high enough for the obtaining of Diuinitie We must not like sullen lades lie vnder our burdens but reviue our spirits and with a maine and manly courage encounter all doubts and difficulties Q. But how shall we know it A. Psal 34.11 Come children hearken vntome and I will teach you the feare of the Lord. Knowledge is easie to him that hath a desire to vnderstand plaine and right if wee seeke after it as worldlings doe gold Pro. 14.6 and 8.9 and 2.4.5 The Mine and Mint of true happinesse is plainely and plentifully chalked out vnto vs in the holy Scriptures Nothing remaineth but that I call vpon you as Chrysostome did of old Heare O ye worldlings get you Bibles Hom. 9. in Epist ad Colof Here lie those glorious heapes which may eternally enrich vs so that if wee goe away with our hands and skirts emptie how worthy shall we be of a miserable want And who shall pitty them that will not pitty themselues Gods whip is the best alones for so lazie and wilfull a need Oh that in these our dayes wee might see those times spoken of in auncient Story wherein the secrets of the Scriptures were knowne familiarly to Taylors Smiths weavers Seamsters Delvers Near-heards c. Theod. de corrig Gracorum affect lib. 5. What a shame is it for vs in England to see daily so many heauenly showers fall beside vs whiles we still like a Gedeons fleece want moysture Where are our worthy Matrones that may be compared with S. Hieromes women Hieron in Psal 133. who contended in good earnest who should learne most Scripture without booke Alas alas most of our schollers like boyes slubber out their Bookes before they learne their lesson Old Origen in num Hom 27. sayd that of all torments to read the Scriptures was the greatest to the damned spirits against that blasphemous Papist that said it was the invention of the Deuill Mart. Pares de trad l. 44. But alas that which they cannot reade without soruple we read too often with neglect and contempt With whom doth the Apostles exhortation take place Coloss 3.16 Let the word of God dwell plenteously in you Let vs then to auoyd further shame like diligent Schollers which repeat their parts to each other to be made more perfect mutually recall ouer the rules of our well-liuing Giue me but one sayth Augustine that loueth and he shall feele what I say but if I speake to a cold Christian he vnderstandeth me not O then to prepare you for this art doe but as you vse to doe in the morning when the Sunne riseth in his strength open the dores and windowes of your hearts to partake of this comfortable brightnesse Let the beames of the glorious truth of Gods word shine cleerely open your eyes and endeuour to be illustrated by it It is not credible how much good Art and precepts may auaile vs. Wee cannot but speed well if wee begin well and proceed orderly A false methode is the bane of all hopefull indeuours We shall finde it in spirituall matters as in our estates small helpes with good thrift enrich vs when great patrimonies loose themselues in the neglect It is wonderfull to see what some can doe with the helpe of a little engine in lifting vp that weight alone which many helping hands by their cleare strength might endeuour in vaine I know grace is not tyed either to number or meanes yet vsually worketh by a common course of Art and precepts Onely this must be our care that wee mint not Gods worship in our owne deceitfull braines Q. What is Religion A. Religion is an Art or rather a doctrine to liue well Art is in the frame of the creature and may be learned by observation And so was Diuinitie by creation the very imprese of God but now by corruption both the Art and the frame are spoyled and as he that comes from a bright candle into a darke roome is so much more blinded as his light was greater and as the purest yvory turneth with the fire into the deepest black so man being fallen from God is so much the worse by how much hee was made more worthy in himselfe Teknee from Teknaomai because Art is euer to be seene in his owne fabricke facture or fashioning Man therefore hauing blurred blemished and blotted out his Art and excellencie is left to the teaching of Gods spirit to learne that by diuine instruction which he cannot by humane observation 1 Tim. 6.3 Paul calls the lesson a doctrine and Dauid prayes often in his Psalmes that the Lord would open his eyes teach him his statutes and bring him into the way he knowes not by nature Psal 119.18.33 The manifolde wisedome of God distinguished by proper subiects and broken as it were vpon them by creation gouernment and obedience from hence by irradiation or shining is acted and dispersed vpon the glasse of the vnderstanding as light vpon the eye and there receiued and vnderstood is againe from the mind reflected vpon others by word and then it is doctrine or discipline or writing and then we call it a booke or Bible and from hence may be obserued our teaching by Scripture doctrine discipline Art science and inspiration Hos 8.12 Heb. 1.1 Prov. 8.10 2. Tim. 3.16 c. God hath written spoken and inspired men to doe both and yet in all this a meere stranger to the iudgements thoughts affections speeches and actions of the most So that beside all this God must inlighten and inliuen our hearts or else there will neither be Art nor heart nor part to thinke vpon him It is safe no where to complaine of nature but where grace is and where that is once had and affected It will readily ascribe both inward and outward teaching to God Our rule may be called Scripture as it is written doctrine as it is taught discipline as it is learned Art as it is framed in vs againe science as it is knowne of vs and because none of these are now to be had by the irradiation of nature it pleaseth God of his infinite loue that wee should haue them by the inspiration of grace There are three things saith Bernard which God properly challengeth vnto himselfe from all co-workers men and Angels viz. pradestination creation and inspiration The husbandman may plant prune digge and dresse his Vine but raine vpon it he cannot if hee would water it yet must it be with Gods water Hee may draw from the fountaine but God must drowne it he may ducere rivum but it is God that must implore fontem Yea when he hath planted and watered he cannot giue clusters to the branches forme

wee are his off-spring Act. 17.28 The head of nature is God who of his owne will of nothing begate all things I say of his will not of himselfe for so should he and all his creatures be simply one And so wee should need no other reckoning the number would be soone told But he must be sedulous that will learne this secret and by telling a multitude or an heape of vnities finde out one simply first But why say I so seeing two will proue one let him then finde any number in being and it will proue a God Q. What is Gods infinitenesse A. Whereby he is without all limits of essence As Gods eternitie riseth from this that hee hath neither beginning nor ending so his infinitenesse from this that he hath neither matter nor forme which are the proper limites of essence as being most essentiall to euery finite being Indeed the limitation of any cause makes the effect finite Gen. 1.2 the earth is said to be voyd and without forme It was of nothing for matter and it was all things for forme yet wanting both these it was finite as hauing his beginning and ending from God who alone sits vpon the circle of it Isa 40.22 and aboue it stretcheth the heavens inclosing both being inclosed by neither Psal 147.5 The Lord is of great power his vnderstanding is infinite And here may we ever be striuing to perfection and as the kine of the Philistimes which drew the Arke of God though they were milch and had calues at home the one to weaken them the other to withdraw them yet without turning to the right hand or the left they kept on their way till they came to Bethshemesh so hauing once ioyned our selues to the yoake of Christ and drawing forward towards this infinite essence and the fruition of our blisse in him let vs chearefully beare the Arke of his Law vpon our shoulders in the way of holinesse and in spite of all hinderances keepe on in our tract till wee bee gotten where our everlasting house and mansion is provided for vs and that by the hands of this vnlimited God Q. What followes from hence A. First The Immensitie of God whereby he is without all dimensions that is of length breadth or thicknesse Hee is higher then heaven deeper then hell longer then the earth broader then the Sea c. Iob 11.8.9 Isa 40.12 Ier. 23.23 A God at hand and a God a farre off He that is freed from dimensions may pierce and penetrate enter and passe whither he pleaseth without probabilitie or possibilitie of resistence A sonne feeling the loue of his father creepes neerer vnder his wings or elbow how easie is it for God to enter our stony and steely hearts and draw them after him They that resist the holy Ghost doe it by gain-saying his word not by frustrating his worke for hee shall conuince the world Io. 16.8 either to conversion or confusion The altitude of pride longitude of power and profunditie of policie are trampled vpon by God Proud Belshazzar Dan. 5.27 was weighed and found too light Gods wand soone found him wanting and alas how easily did God penetrate the hard walls of his heart to the horrour of his whole soule and hastning of his death Now as a Ship in the midst of a storme tossed with tempests and beaten on every side with windes and waues and dangerously driuen not by direction of the Master but by the fury of vnbridled violence so in this extraordinary agitation Reason which is the Pilote could beare no Rule but affection and affliction as a storme tosse and driue him to vtter despaire Thus all the wicked whose hearts the Lord doth not pearse and boare by his word he enters by force to stirre vp that raging Sea whose waters foame nothing but mire and gravell Isa 57.20 Q. What in the second place may be obserued A. His incomprehensiblenesse whereby hee is without all limits of place and from this flowes his omnipresence or vbiquitie whereby he is wholly without and within all and euery place no where included no where excluded and that without all locall motion or mutation of place Hee fils al places without compression or straitning of another or the contraction extension condensation or rarefaction of himselfe A Candle may bee contracted for his light within the hand or hatte extended to a whole roome A spunge may be thrust into a narrow compasse and yet by swelling fill a larger space But God neither moues to come into any place as doe the Angels or standing still fills it by thrusting out another as liquor into a vessell or else in larging and contracting himselfe like light or by any thickning or thinning of pores and parts as Ice and water c. but purely and simply by his essence and presence is euery where 1. Ksng. 8.27 Psal 139.7 Isa 66.1 Ier. 23.23.24 Act. 17.27 By this it appeares that no place can hinder God from doing vs good Distance or difficultie may be impediments to all the creatures to stay their helpe but God at a blush fills all places to comfort or confound as it pleaseth him He moueth or changeth all things without eyther motion or change in himselfe who is in euery place present in euery place intire within all things and contained in nothing without all things and sustained by nothing but containeth sustaineth and maintaineth all things O infinite goodnesse passing all humane both search and sight thou both fillest and includest all things thou art in euery place present without either seat or motion Giue me therefore grace that in all places I may both feare and feele thy power Q. What is Gods eternitie A. That whereby he is before and after all not beings that is not onely the world but the very nothing of it Reason will teach me that nothing was before the world and that nothing may be after it but it cannot teach mee any such apprehension before or after God For I cannot so much as conceiue a nothing before an absolute being the reason is because nothing is apprehended by way of contrarietie to something Psal 90.2 Before the mountaines were made c. God is not onely before the creature but the making of it and that from an everlasting before it to an everlasting after it Psal 139.16 God sees the creature in his non entitie or nothing Isa 57.15 He inhabiteth eternitie 1. Tim. 1.17 The King of ages Heb. 1.2 The maker of times The Hebrew word comes of a roote to he hid because there is no knowledge where to beginne or end Alas how doe wee affect a thousand things that cannot be effected miserably afflicting the soule because they are wanting And of all things wee doe obtaine the pleasure doth forth with eyther vanish or cloy they doe no more satisfie the appetite then salt water quencheth thirst Onely this eternall God giues it all contentment Eternitie is eyther an admirable blessing or a miserable curse If

Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and