read definition p. 232. l. 31 read you shall no more call for me in Baal p. 245. l. 13. for private good read private prayer p. 254. l. 2 for preferring read preserving p. 255. l. 15. for revile read reveale p. 262. l. 21. for towards them read before them p. 272. l. 37. for owne read very p. 277. l. 43. for commended read commanded p. 289 l. 3. for goe read and therefore p. 293. l. 10. for retained read received l. 11. for retaine read receive p. 301. l. 5. read the publike are either p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out other p. 364. l. 36. for proposeth read purposeth p. 374. l. 13. for hands read hearts p. 405. l. 34. for of read and. p. 417. l. 41. read now in the time p. 420. l. 10. read But where God denieth p. 421. l. 17. leave out but. p. 423. l. 36. for which we have alone read which we have not p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication IMMANUEL OR THE MYSTERY OF THE INCARNATION OF THE SON OF GOD UNFOLDED By JAMES VSHER Archbishop of Armagh JOHN 1. 14. THE WORD WAS MADE FLESH LONDON Printed by M. F. for RICH. ROYSTON and are to bee sold at his shop at the sign of the Angel in Ivy-Lane MDCXLV THE MYSTERY OF THE Incarnation of the SON OF GOD. THE holy Prophet in the Book of the Proverbs poseth all such as have not learned wisdome nor known the knowledge of the holy with this Question Who hath ascended up into heaven or descended who hath gathered the wind in his fists who hath bound the waters in a garment who hath established all the ends of the earth What is his name and what is his SONS name if thou canst tell To help us herein the SON Himself did tell us when hee was here upon earth that None hath ascended up to heaven but hee that descended from heaven even the Son of man which is in heaven And that wee might not bee ignorant of his name the Prophet Isaiah did long before foretell that Vnto us a Childe is born and unto us a Son is given whose name shall bee called Wonderfull Counseller The Mighty God The Everlasting Father The Prince of Peace Where if it bee demanded how these things can stand together that the Son of man speaking upon earth should yet at the same instant bee in heaven that the Father of Eternity should bee born in time and that the Mighty God should become a Childe which is the weakest state of Man himself wee must call to minde that the first letter of this great Name is WONDERFULL When hee appeared of old to Manoah his name was Wonderfull and hee did wonderously Judg. 13. 18 19. But that and all the wonders that ever were must give place to the great mystery of his Incarnation and in respect thereof cease to bee wonderfull for of this work that may bee verifyed which is spoken of those wonderfull judgements that God brought upon Aegypt when hee would shew his power and have his name declared throughout all the earth Before them were no such neither after them shall bee the like Neither the creation of all things out of nothing which was the beginning of the works of God those six working dayes putting as it were an end to that long Sabbath that never had beginning wherein the Father Son and holy Ghost did infinitely glorifie themselves and rejoyce in the fruition one of another without communicating the notice thereof unto any creature nor the Resurrection from the dead and the restauration of all things the last works that shall goe before that everlasting Sabbath which shall have a beginning but never shall have end neither that first I say nor these last though most admirable peeces of work may bee compared with this wherein the Lord was pleased to shew the highest pitch if any thing may bee said to bee highest in that which is infinite and exempt from all measure and dimensions of his Wisdome Goodnesse Power and Glory The Heathen Chaldeans to a question propounded by the King of Babel make answer that it was a rare thing which hee required and that none other could shew it except the Gods whose dwelling is not with flesh But the rarity of this lyeth in the contrary to that which they imagined to bee so plain that hee who is over all God blessed for ever should take our flesh and dwell or pitch his tabernacle with us That as the glory of God filled the Tabernacle which was a figure of the humane nature of our Lord with such a kinde of fulnesse that Moses himself was not able to approach unto it therein comming short as in all things of the Lord of the house and filled the Temple of Solomon a type likewise of the body of our Prince of Peace in such sort that the Priests could not enter therein so in him all the fulnesse of the Godhead should dwell bodily And therefore if of that Temple built with hands Solomon could say with admiration But will God in very deed dwell with men on the earth Behold heaven and the heaven of heavens can not contain thee how much lesse this house which I have built of the true Temple that is not of this building wee may with greater wonderment say with the Apostle Without controversie great is the mystery of Religion God was manifested in the flesh Yea was made of a Woman and born of a Virgin a thing so wonderfull that it was given for a signe unto unbeleevers seven hundred and forty yeers before it was accomplished even a signe of Gods own choosing among all the wonders in the depth or in the heighth above Therefore the Lord himself shall give you a signe Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Esa. 7. 14. A notable wonder indeed and great beyond all comparison That the Son of God should bee made of a Woman even made of that Woman which vvas made of by himself That her womb then and the heavens now should contain him vvhom the Heaven of Heavens can not contain That hee who had both Father and Mother whose pedegree is upon record even up unto Adam who in the fulnesse of time vvas brought forth in Bethlehem and when hee had finished his course was cut off out of the land of the living at Jerusalem should yet notwithstanding bee in truth that which his shadow Melchisedec was onely in the conceite of the men of his time without Father without Mother without pedegree having neither beginning of dayes nor end of life That his Father should bee greater then hee and yet hee his Fathers equall That hee is before Abraham was and yet Abrahams birth preceded his wel-nigh the space of two thousand
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing
above and his Israel lying here below are conjoyned together and the onely ladder vvhereby Heaven may bee scaled by us is the Son of man the type of whose flesh the veile vvas therefore commanded to bee made vvith Cherubims to shevv that wee come to an innumerable company of Angels when wee come to Jesus the Mediatour of the New Testament who as the Head of the Church hath power to send forth all those ministring spirits to minister for them who shall bee Heirs of salvation Lastly wee are to take into our consideration that as in things concerning God the main execution of our Saviours Priesthood doth consist so in things concerning man hee exerciseth both his Propheticall Office whereby hee openeth the will of his Father unto us and his Kingly whereby hee ruleth and protecteth us It was indeed a part of the Priests office in the Old Testament to instruct the people in the Law of God and yet were they distinguished from Prophets like as in the New Testament also Prophets as well as Apostles are made a different degree from ordinary Pastours and Teachers who received not their doctrine by immediate inspiration from Heaven as those other Holy men of God did who spake as they were moved by the holy Ghost Whence S. Paul putteth the Hebrews in minde that God who in sundry parts and in sundry manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken unto us by his Son Christ Jesus whom therefore hee stileth the Apostle as vvell as the High Priest of our profession who was faithfull to him that appointed him even as Moses was in all his house Now Moses wee know had a singular preheminence above all the rest of the Prophets according to that ample testimony which God himself giveth of him If there bee a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house with him will I speak mouth to mouth even aparently and not in dark speeches and the similitude of the Lord shall he behold And therefore wee finde that our Mediatour in the execution of his Propheticall office is in a more peculiar manner likened unto Moses which hee himself also did thus foretell The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto mee unto him yee shall hearken According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let mee not heare again the voyce of the Lord my God neither let mee see this great fire any more that I dye not And the Lord said unto mee They have well spoken that which they have spoken I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and hee shall speak unto them all that I shall command him And it shall come to passe that whosoever will not hearken unto my words which hee shall speak in my Name I will require it of him Our Prophet therefore must bee a Man raised from among his Brethren the Israelites of whom as concerning the flesh hee came who was to perform unto us that which the Fathers requested of Moses Speak thou to us and wee will heare but let not God speak with us lest wee die And yet that in this also wee may see how our Mediatour had the preheminence when Aaron and all the children of Israel were to receive from the mouth of Moses all that the Lord had spoken with him in Mount Sinai they were afraid to come nigh him by reason of the glory of his shining countenance so that hee was fain to put a vaile over his face while hee spake unto them that which hee was commanded But that which for a time was thus made glorious had no glory in respect of the glory that excelleth and both the glory thereof and the vaile which covered it are now abolished in Christ the vaile of whose flesh doth so overshadow the brightnesse of his glory that yet under it wee may behold his glory as the glory of the onely begotten of the Father yea and wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. And this is daily effected by the power of the Ministery of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses unto whom in the execution of that function hee was otherwise likened is thus set forth by the Apostle Hee is counted worthy of more glory then Moses in as much as hee who hath builded the house hath more honour then the house For every house is builded by some one but hee that built all things is God And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to bee spoken after but Christ as the Son over his own house This house of God is no other then the Church of the living God whereof as hee is the onely Lord so is hee also properly the onely Builder Christ therefore being both the Lord and the Builder of his Church must bee God as well as Man which is the cause why wee finde all the severall mansions of this great house to carry the title indifferently of the Churches of God and the Churches of Christ. True it is that there are other ministeriall builders whom Christ employeth in that service this being not the least of those gifts which hee bestowed upon men at his Triumphant Ascension into Heaven that hee gave not onely ordinary Pastours and Teachers but Apostles likewise and Prophets and Evangelists for the perfecting of the Saints for the Work of the Ministery for the edifying of the body of Christ. Which what great power it required hee himself doth fully expresse in passing the graunt of this high Commission unto his Apostles All power is given unto mee in Heaven and in Earth Goe yee therefore and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen S. Paul professeth of himself that hee laboured more abundantly then all the rest of the Apostles yet not I saith hee but the grace of God which was with mee And therefore although according to that grace of God which was given unto him hee denyeth not but that as a wise Master-builder hee had laid the foundation yet hee acknowledgeth that they upon whom hee had
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
pray for us 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers That thereby we may testifie increase and strengthen our faith in God considering what he is to us to whom we are about to pray Heb. 11. 6. What are we taught to consider from this that we are taught to call God Father That God in Christ is become our Father and giveth us both the priviledge John 1. 12. and spirit of sons Gal. 4. 6. so to call him What ariseth from hence First confidence in his fatherly love and compassion towards us as his children Psalme 103. 13. with assurance of obtaining our suites and desires 1 Iohn 5. 14 15. For as young children desire to come unto their Fathers bosome or to sit upon the knee or in the Mothers lap so we by prayers doe creep into the Lords bosome and as it were doe stand between the Lords legges Deut. 33. 3. comming with boldnesse unto him as unto our mercifull Father whose bowels are larger in pittifull affection then any parents yea then the Mothers towards the tendrest childe if we come with faith and affiance that he will grant what we require For if parents will give good things to their children when they aske them much more will the Lord give his spirit to them that aske it of him without doubting Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort Iames 1. 5. which overthroweth the long and idle prayers of the Papists who have not assurance of Gods love towards them in the thing they demand Secondly necessity of duty on our parts that we both reverence Mal. 1. 6. and imitate him Mat. 5. 45. as our Father Eph. 5. 1. 1 Pet. 1. 17. Thirdly that to come in any other name then our Saviour Christs is abominable which was figured in Moses Exod. 24. 2. 20. 19. and Aaron Levit. 16. 17. But is notably set forth of the Apostle 1 Tim. 2. 5. therefore it is abominable to come by Saints as in Popery they doe What is to be considered by this that we are directed to call him our Father The nature of faith which is to apply it home to himselfe John 20. 28 Gal. 2. 20. Matth. 27. 46. Also that our Saviour Christ is the naturall Son and we his Sons by grace and adoption May not a man say in his prayer My Father Yes verily and that with warrant of our Saviour Christs example Matth 27. 46. Why then are we taught here to say Our Father As the word Father directeth us to meditate upon the relation between God and our selves so the word Our directeth us to meditate upon the relation between our selves and so many as are or may be the children of the same father with us What doth this put us in mind of That we must at all times maintain or renew love and peace one with another but especially when we make our prayers we must come in love as one brother loveth another and therefore reconcile our selves if there be any breach 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25 c. Secondly that we are bound to pray and to be suitors to our God and Father one for another as well as for our selves James 5 16. That every one praying for all and all for every one we may jointly encrease and enjoy the benefit of the common stock of prayers laid up in the hands of God Whereto doe the words following direct us when we say Which art in heaven To the meditation of the glory powerfull providence wisdome and holinesse of God in which regard he is said to dwell in the high and holy place Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth or included in heaven or any place who filleth all places Jer. 23. 24. yea whom the heaven of heavens is not able to containe 1 Kings 8. 27. But first because his wisdome power and glory appeareth most evidently in the rule of the heavens as of the most excellent bodily creatures by which inferiour natures are ruled Psal. 19. 1 c. 8. 3. 103. 9. Secondly for that in heaven he doth make himselfe and his goodnesse knowne to the Angels and blessed Spirits of men immediately and without the helps and aids which we have Thirdly because he communicateth himselfe and his goodnesse more powerfully to them then to us and so God is said to be present in the Temple and in the Elect. Fourthly because there and not on earth we should now seek him Psalm 123. 1. Col. 3. 1 2. where also we hope another day to dwell with him in the same happy fellowship which now the holy Angels and blessed soules doe enjoy which teacheth us not to have any fleshly conceit but to have our cogitations above any worldly matter Fiftly to teach us that as we come boldly to him as to a Father so also we are to come with humility and reverence of his Majesty who is so high above us we wretched men being as wormes crauling upon the earth and he sitting in great Majesty in the highest heaven Eccles. 4. 16. 5. 1. Sixtly to teach us to pray not onely reverently but also fervently before him so directing and lifting up our hearts to Almighty God that our prayers may ascend into heaven 2 Chro. 32. 20. Seventhly to encrease our confidence in him who is both ready and able to doe all things for us that acknowledging him to ride on the heavens for our help able as in heaven to doe for us whatsoever as a father he will Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him Psalm 2. 8. Luke 11. 13. Thus much of the preface Now are we to come to the prayer it selfe What is generall unto it That our affections with zeale and earnestnesse ought to wait and attend on prayer which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should have to the things we come for which giveth a check to our cold prayers where the understanding is withoâ—â— the affection and as it were the sacrifice without the heavenly fire â—o lift it up and make it mount into heaven both in publike and private prayers So much of attention generall to the Prayer What are the parts therâ—of A forme of Petition and of Thanksgiving What is taught hereby First that whensoever we come unto God in Petition we are 〈…〉 give him thanks Phil. 4. 6. Luke 17. 17 18. things not to be 〈…〉 meanes to make way for further graces and benefits to be obtainâ—â— Secondly that it is a fault of us when we are distressed in 〈…〉 to come unto God in Petition but not to return Thanksgiving
comming of his Son to judgement for the elects sake who with singular love and affection long for it saying Come Lord Jesus come quickly Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtaine full salvation and enjoy the fruition of that glory prepared for us before the beginning of the world 3. That God would get himselfe glory by the finall confusion of his enemies What are the words of the third Petition Thy will be done in Earth as it is in Heauen Mat. 6. 10. Luke 11. 2. What is the summe of this Petition That God would grant us that we may voluntarily and willingly subject our selves unto him and his providence That renouncing the will of Satan and our owne corrupt inclination 2 Tim. 2. 26. 1 Peter 4. 2. and rejecting all things that are contrary to the will of God we may doe his will not as we will nor grudgingly but readily Psalme 119. 60. and heartily Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven Psalme 103. 20. Finally that obedience may be given to Christ in ruling us untill we be as the holy Angels What is meant by this word Thy. Hereby we exclude all wils opposed to or diverse from the will of God whether the will of Satan 2 Tim. 2. 26. or our owne 1 Peter 4. 2. naturally corrupt and enthralled to Satan yea whatsoever unlawfull intentions or desires repugnant to the will of God 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to Gods will we pray that all wils of wicked Angels Zach. 3. 2. and men Psal. 140. 8. as contrary to the will of God may be disappointed We desire also the suppression of our owne will as that which being prone to all sin as a match to take fire is naught and repugnant to the will of God so far are we from having any free-will naturally to doe that which is good Psalm 86. 11. 119. 37 Gen. 6. 5. 8. 21. Rom. 8. 6. 7. 24. which we must bewaile both in our selves and others 2 Pet. 2. 7. Ezek. 9. 4. freely acknowledging that we cannot of our selves doe the will of God but by his assistance and desiring grace that we may obey his will and not the lusts of our flesh How manifold is the will of God Twofold Deut. 29. 29. 1. His secret and hidden will whereof the Scripture speaketh thus If so be the will of God 1 Pet. 3. 17. whereunto are to be referred his eternall counsell the events of outward things Pro. 27. 1. times and seasons c. Acts 17. 1. 2. His manifest will which is revealed and made knowne unto us in the Word both in his promises which we are to beleeve and in his precepts and commandements which as conditions of obedience in way of thanksgiving annexed unto the promises we are to performe What will are we to understand in this petition Not so much that part which God keepeth secret from us as that part thereof which he hath revealed in his Word wherein is set downe what we ought to doe or leave undone How doth that appeare 1. Because it is unlawfull to search or enquire into the secret will of God and impossible for man to know it untill it come to passe whereas to the doing of this will knowledge is requisite 2. No man can resist or withstand Gods secret will neither is it any thank for us to accomplish it Acts 4. 28. 3. There are no promises for performing the secret will of God seeing a man may doe it and perish as Pilate c. 4. God proposeth many things in his secret will for which it is not lawfull for us to pray What then must we especially pray for in the secret will of God That when God bringeth any thing to passe by his secret will which is grievous to our natures we may with patience and contentment submit our wils to his will Acts 21. 14. What doe we aske of God in this petition concerning his revealed will 1. That we may know his will without the which we cannot doe it 2. That we may doe all his will being knowne and shew our selves obedient to our heavenly Father and Lord. 3. That he would bestow upon us the gifts and graces of his Spirit that so our hearts being by grace set at large strengthened and directed Psal. 119. 32 36. we may be enabled to doe his will 4. That he would remove from us all things that shall hinder us from knowing his will and putting it in execution as ignorance of the revealed will of God Psal. 119. 18. rebellion disâ—bedience murmuring c. 1 Sam. 15. 22 23. all pretences and dispensations or powers presuming to dispence with the will of God In a word that so many as are subjects in the kingdome of Christ may doe the duty of good subjects and be obedient to the revealed will of God seeking his kingdome and his righteousnesse Matth. 6. 33. so that there is a mutuall relation of this petition to the former where we pray that God may rule as here that his rule may be obeyed What understand you in this petition by Doing Not a good intent onely in the heart or profession of obedience in word and pretence Matth. 21. 30. but an actuall and thorough performance of what is required of us Iames 1. 25. And therefore wee pray here that the will of God may not onely be intended and endevoured but also accomplished although it be with griefe and smart Phil. 2. 13. Acts 20. 24. What is here meant by earth and heaven By earth those that are in earth and by heaven those that are in heaven For here we propound to our selves the patterns of the Angels and blessed soules who being freed from all mixture of corruption doe in their kind perfectly obey God Psal. 103. 20 22. whereby we learne that our obedience should be done most humbly willingly readily cheerfully and wholly not doing one and leaving another undone even as the will of God is done by the Angels Matth. 18. 10. who therefore are set forth winged to shew their speedinesse Esa 6. 2. and round footed to expresse their readinesse to all and every commandement of God Ezek. 1. 7. But seeing we are sinfull and the Angels holy how can wee imitate them We desire to imitate them in the manner though we know we cannot equall them in measure and degree of obedience and hereby we are taught that we should endevour to the like holinesse and so grow therein daily more and more till we be like unto them not that we can performe it to the full as they doe As also in this regard God himselfe saith Be ye holy as I am holy Lev. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think that any man could come to the holinesse of God whose holinesse he is commanded to follow And this answereth to our desire
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of
In generall a person is one particular thing indivisible incommunicable living reasonable subsisting in it selfe not having part of another Shew me the reason of the particular branches of this definition I say that a person is first one particular thing because no generall notion is a person Indivisible because a person may not be divided into many parts Incommunicable because though one may communicate his nature with one he cannot communicate his person-ship with another Living and reasonable because no dead or unreasonable thing can be a person Subsisting in it self to exclude the humanity of Christ from being a person Not having part of another to exclude the soule of man separated from the body from being a person What is a person in the Trinity It is whole God not simply or absolutely considered but by way of some personall proprieties it is a manner of being in the God-head or a distinct substance not a quality as some have wickedly imagined for no quality can cleave to the God-head having the whole God-head in it Joh. 11. 22. 14. 9. 16. 15. 1. 17. 21. Col. 2. 3. 9. In what respect are they called Persons Because they have proper things to distinguish them How is this distinction made It is not in nature but in relation and order Declare then the order of the persons of the blessed Trinity The first in order is the Father then those that come from the Father the Sonne who is the second and the holy Ghost who is the third person in Trinity How are these three distinguished by order and relation The Father is of himself alone and of no other the Son is of the Father alone begotten the holy Ghost is of the Father and the Son proceeding and the Father is called a Father in respect of the Son the Son in respect of the Father the holy Ghost in respect that he proceedeth from the Father and the Son but the one is not the other as the fountain is not the stream nor the stream the fountain but are so called one in respect of another and yet all but one water What then is the Father The first person of the Trinity who hath his beeing and foundation of personall subsistence from none other and hath by communication of his essence eternally begotten his only Son of himself Joh. 5. 27. 14. 11. 20. 17. Psal. 2. 7. Heb. 1. 3. How is it proved that the Father is God By expresse testimonies of the Scriptures and by reason drawn from the same What are those expresse testimonies John 17. 3. This is life everlasting to know thee to be the only God Rom. 1. 7. Grace and peace from God the Father Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ c. What are the reasons drawn from the word of God That we are bidden to pray to him Mat. 6. 6. 9. that he revealeth the mysteries Mat. 11. 25. 27. suffereth his Son to shine c. Mat. 5. 45. How is it shewed that he begat his Son of himself In that he is called the brightnesse of his glory and the engraven form of his person Heb. 1. 3. and in that his generation being from eternity there was no creature who might beget him In what respects is he called the Father 1t. In respect of his naturall Son Jesus Christ begotten of his own nature and substance Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ Eph. 1. 3. 2ly In respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall Son Jesus Christ Ephes. 3. 14. John 1. 12. Rom. 8. 14 15. Mat. 6. 9. for as he is by nature the Father of Christ so is he by grace to us that beleeve our Father also What learn you from hence To honour and obey him as a Father and to be followers of God as dear children Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1. What other names are given in the Scripture to the first Person The Father spake most commonly in the old Testament for in these last times he hath spoken by his Son and he is called by these names Jehovah that is I am that I am without beginning or ending Esa. 42. 8. Elohim that is mighty and strong Adonah that is Judge or in whose Judgement we rest Lord of Hosts because he hath Angels and men and all creatures at command to fight for him 1 Kings 19. 14. The God of Jacob or of Israel because he made a promise to Abraham that he would be his God and the God of his seed and the Israelites were the seed of Abraham Act. 3. 13. Hitherto of the Father doe the other Persons that are of the Father receive their essence or Godhead from him They doe for howsoever in this they agree with the Father that the essence which is in them is of it selfe uncreated and unbegotten yet herein lieth the distinction that the Father hath his essence in himself or originally and from none other the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father otherwise they should have had no true Godhead but not from themselves Essentia Filii est à seipso hac ratione dici potest Autotheos persona tamen Filii non est à seipso ideoque non potest hac ratione dici Autotheos persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam that is the essence of the Son is of himself and for this cause he may be said to be God of himself notwithstanding the person of the Son is not of himself and therefore for this cause he cannot be said to be God of himself for his person is begotten of the Father by receiving from him an unbegotten essence If these Persons that come from the Father have a beginning how can they be eternall They have no beginning of time or continuance but of order of subsistence and off-spring and that from all eternity Are you able to set down the manner of this eternall off-spring We find it not revealed touching the manner and therefore our ignorance herein is better then all their curiosity that have enterprized arrogantly the search hereof for if our own generation and frame in our mothers womb be above our capacity Ps. 139. 14 15. it is no marvell if the mystery of the eternall generation of the Son of God cannot be comprehended And if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth John 3. 8. it is no marvell if the proceeding of the holy Ghost be unsearchable Thus much in generall touching the Persons which come from the Father Now in speciall what is the Son The second Person of the Trinity having the foundation of
personall subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity Joh. 5. 26. Psalm 2. 7. Prov. 8. 22 c. Prov. 30. 4. What names are given unto him in this respect First the only begotten Son of God Joh. 1. 14. 3. 18. because he is only begotten of the nature and substance of the Father Secondly first-begotten Heb. 1. 6. Rom. 8. 29. not as though the Father begat any after but because he begat none before Thirdly the Image and brightnesse of his Fathers glory Heb. 1. 3. because the glory of the Father is expressed in the Son But why is he called the Word 1 Joh. 5. 7. John 1. 1. He is called the Word or speech for so doth Logos more properly signifie First because as speech is the birth of the mind so is the Son of his Father Secondly as a man revealeth the meaning of the heart by the words of his mouth so God revealeth his word by his Son Joh. 1. 18. Heb. 1. 2. Thirdly he is so often spoken of and promised in the Scriptures and is in a manner the whole subject of the Scriptures Joh. 1. 45. How prove you that the Son is God He is in the Scriptures expresly called God and Jehovah and likewise the essentiall properties the works actions of God are given to him Esa. 9. 6. 25. 9. Zach. 2. 10 11. Prov. 1. 22. Joh. 1. 1. 20. 28. Rom. 9. 5. Phil. 1. 6. Heb. 1. 8. 10. 1 John 5. 20. How doe you prove it by his Works His works were such as none could doe but God for he made the world which none could doe but God Heb. 2. 2. He forgave sins which none can doe but God Mat. 9. 2. He giveth the holy Ghost which none can do but God Joh. 15. 26. He maintaineth his Church which he could not doe if he were not God Eph. 4. 11 12. Can you prove the Son to be God by comparing the old Testament and the New together Yes for what the old Testament speaks of Jehovah which is God that the new Testament applieth to Christ as First David saith Jehovah went up on high and led Captivity captive Psal. 68. 16. Paul applieth it to Christ Eph. 4. 18. Secondly the Psalmist saith Jehovah was tempted Psalm 95. 9. which Paul applieth to Christ 1 Cor. 10. 9. Thirdly Esay saith Jehovah is the first and the last Psal. 41. 4. this is also applied to Christ Apoc. 21. 6. Fourthly Esay saith Jehovah will not give his glory to any other then to himself Esa. 42. 8. but it is given to Christ Heb. 1. 6. therefore Christ is Jehovah For the understanding of the generation of the Son shew me the divers manners of begetting There is two manners of begetting the one is carnall and outward and this is subject to corruption alteration and time the other is spirituall and inward as was the begetting of the Son of God in whose generation there is neither corruption alteration nor time Declare then after what manner this spirituall generation of the Son of God was and yet in sobriety according to the Scriptures For the better finding out of this mystery we must consider in God two things First that in God there is an understanding Psal. 139. 2. Secondly we must consider how this understanding is occupied in God Declare after what manner it is in God This understanding is his very beeing and is everlastingly and most perfectly occupied in God Whereupon doth Gods understanding work Upon nothing but it self and that I prove by reason for God being infinite and all in all it cannot meet with any thing but himself What work doth this understanding in God effect It doth understand and conceive it self for as in a glasse a man doth conceive and beget a perfect image of his own face so God in beholding and minding of himself doth in himself beget a most perfect and most lively image of himself which is that in the Trinity which we call the Son of God Where doe you finde that the Sonne is called the perfect Image of God Heb. 1. 3. He is called the brightnesse of his glory and the engraven form of his Person which is all one What mean you by engraven Image That as wax upon a seal hath the engraven forme of the seal so the Sonne of God which his Father hath begotten of his own understanding is the very form of his Fathers understanding so that when the one is seen the other is seen also Why then he is Vnderstanding it self for so is his Father Yea he is so and he saith so of himself I have Counsell and Wisdome I am Understanding Prov. 8. 14. But where finde you that he was begotten He saith so himself in the name of Wisdome in these words When there was no depths then was I begotten before the Mountains and Hils were setled was I begotten Prov. 8. 24 25. Yea he was made the Son of God when he was born of the Virgin Mary was he not He was indeed then the Son of God but he was not then made the Son of God When then was he made the Son of God He was never made in time for he was begotten of the substance of his Father from all eternity without beginning or ending How prove you that the Son of God was not made but begotten eternally of the substance of his Father I prove it first by scripture for he saith no lesse himself I was set up from everlasting from the beginning and before the earth Prov. 8. 23. and therefore he prayed that he might be glorified of his Father with the glory which he had with his Father before the world Secondly I prove it by reason for Gods understanding is everlasting therefore the second Person which it begetteth is so too for the Father in his understanding did not conceive any thing lesse then himself nor greater then himself but equall to himself Although the Sonne of God be from everlasting yet he is not all one with the Father is he Yes that he is and yet not joyned with his Father in heaven as two Judges that sit together on a Bench or as the seal and the wax as some doe grosly imagine but they are both one without parting John 10. 30. or mingling whereupon I conclude that whatsoever the Father is the Son is the same and so consequently that they be co-eternall co-equall and co-essentiall Men by reason doe conceive and beget reason what difference is there between the conceiving of understanding in men and the conceiving of understanding in God There is great difference for first this conceiving in men proceedeth of sense or outward imagination which is an outward thing for reason to work upon as wood is to fire but God the Father of himself begetteth and conceiveth himself and still in himself as John saith the only begotten Son which is in the bosome of the Father Joh. 1. 18.
2. yet that word mentioned in the 1. Gen. where it is written that the Lord said Let there be light c. was Gods command which then had beginning whereas the Son was from all eternity To what end were all things created For Gods glory Prov. 16. 4. How doth the glory of God appear in them First his eternall power and Godhead is seen in raising all things out of nothing by his word alone Esay 40. 12. Rom. 1. 20. Jer. 10. 12. 51. 15. Secondly his infinite wisdome is made known by them Psal. 104. 24. Jer. 10. 12. 51. 15. Thirdly his goodnesse unto all his creatures is hereby manifested which is very excellently set out by the Prophet in the 104. Psalm Fourthly his infinite authority doth appear by them What uses then are we to make of the Creation First we are thereby taught to discern the true God from all Heathen and Idoll gods in the world Esay 45. 6 7. Jer. 10. 11 12. for nothing in heaven and earth can give a beeing to a creature but God Secondly we are to weigh them and learn their properties Eccles. 7. 25. Thirdly we should learn to give God glory for them Rev. 4. 11. Psal. 92. 5. where it is made one end of the Sabbath Ps. 104. throughout Fourthly we are to gather comfort to our selves from hence That resting upon this faithfull Creator our hope needs not fail us so long as either heaven or earth have any help for us 1 Pet. 4. 19. Esa. 37. 16 17. What doth the Scriptures teach us concerning the goodnesse of the creatures That God made all them in such excellency of perfection for their beeing working order and use that himself did fully approve of them and so establish them Gen. 1. 31. which established order is that which is called Nature In how many things doth the goodnesse of the creatures consist In three First in perfection of their nature Secondly in their properties and qualities whereby they are able to doe those things for which they were created Thirdly in their uses unto man How manifold is that good which men receive by them Threefold First profitable good Secondly pleasant good Thirdly honest and Christian good How were all things made good when we see there be divers kinds of Serpents and noysome and hurtfull beasts That they are hurtfull it commeth not by the nature of their creation in regard whereof they at the first should only have served for the good of man What doe you note in the time of their Creation The beginning and the continuance thereof Might not the world have been before all time even from eternity No for absolute eternity belongeth only to God neither could any thing that is subject to time be after an infinite succession of other things What say you then to Aristotle accounted of so many the Prince of Philosophers who laboureth to prove that the world is eternall Wherein he laboureth to finde out a point of wisdome which he had learned of none other that was before him he therein bewrayeth his greatest folly for his chiefest reason being grounded upon the eternity of the first mover is of no force to prove his most absurd position seeing God as he is Almighty and always able to doe what he will so is he most free and not bound to doe all that he can but what when and how it pleaseth him But seeing Aristotle was enforced by reason to acknowledge God to be the first mover even against his will for it seemed that he endevoured as much as he could to quench the light of divine knowledge shining in his face or obstinately to close his eyes against the same and yet not onely spoiled God of the glory of his Creation but also assigneth him to no higher office then is the moving of the sphears whereunto he bindeth him more like to a servant then a Lord the Judgement of God uttered by S. Paul Rom. 1. 21. is most notoriously shewed upon him in that he knowing God did not glorifie him nor give him thanks but became vain in his disputations and his foolish heart was darkned while he professed wisdome he was made a fool approving Idolatry and that wickednesse which the Apostle there sheweth to be a just punishment of Idolatry and nature it self abhorreth Arist. Polit. lib. 7. cap. 6. lib. 2. cap. 8. How long is it since God did create the world Four thousand years before the birth of our Saviour Christ and so about 5614 years before this time Why is the order of the years of the world so carefully set down in the Scripture To convince all Heathen that either thought that the world was without beginning or that it began Millions of years before it did To give light to all sacred Histories of the Bible To shew the time of the fulfilling of the Prophecies which God foretold But why was not the world made sooner Saving the hidden wisdome and free pleasure of the Maker therein appeareth the free power of God to make or not to make and his absolute sufficiency within himself as having no need of any externall beeing only creating that he might communicate manifest his goodnes How long was God creating the world Six days and six nights Why was he creating so long seeing he could have perfected all the creatures at once and in a moment First to shew the variety distinction and excellency of his severall creatures Secondly to teach us the better to understand their workmanship even as a man which will teach a child in the frame of a letter will first teach him one line of the letter and not the whole letter together Thirdly to admonish us that we are bound to bestow more time in discerning and knowing them then we doe Fourthly that we might also by his example finish our work in six days Fiftly that we might observe that many of the creatures were made before those which are ordinarily their causes and thereby learn that the Lord is not bound to any creature or to any means thus the sunne was not created before the fourth day and yet dayes which now are caused by the rising of the sunne were before that so trees and plants were created the third day but the Sun Moon and Stars by which they are now nourished and made to grow were not created till after the third day Hitherto of the creation in generall what are the particular creatures The world and all things therein Acts 17. 24. or the heavens and the earth and all the host of them Gen. 2. 1. How many heavens are mentioned in the Scriptures Three the first is the ayre wherein we breathe the birds doe fly and the snow rain frost haile and thunder are begotten Matth. 6. 26. Gen. 7. 11. The second is the sky wherein the Sun the Moon and the Starres are placed Gen. 1. 14 15. Deut. 17. 3. The third wherein the Angles and the soules of the Saints from
hence departed are now in 2 Cor. 12. 2. Mat. 18. 10. Mark 12. 25. What understand you by the earth The lowest part of the world containing the globe of the land and the waters What mean you by the host of them All the creatures which the Lord made to have their beginning and being in them Psal. 103. 20 21. 148. 2. c. Deut. 17. 3. Joel 2. 10 11. How are the creatures distinguished Into visible and invisible Col. 1. 16. What are the things invisible The third heaven and the Angels placed therein Why is there no more expresse mention in the first of Genesis of the creation of these especially being creatures in glory so farre passing others 1. They are not expresly mentioned because Moses setteth forth the things that are visible and therefore doth not only passe them by but also minerals and other things inclosed in the bowels of the earth 2. Some respect also might be had of the weaknesse and infancie of the Church at that time God did first teach them more plain and sensible things and as they grew in knowledge he afterwards revealed other things unto them but that they were in one of the six dayes created it is most evident by Heb. 11. 10. Psal. 103. 20. 148. 2. 5. Col. 1. 16. In which of the six dayes were they created Though it be not so plainly revealed in Scripture yet it may be gathered by Gen. 1. 1. where under the term of heavens these glorious creatures may be also comprehended and Job 38. 6 7. that they were created the first day Of what nature are the Angels They are substances wholly spirituall not in parts as man is and in respect of their simple essence in the Scripture they are called spirits How many things conceive you of the Angels when you say that they are spirits Six 1. That they are living substances 2. That they are incorruptible 3. That they are incorporeall 4. That they are indivisible 5. That they are intangible 6. That they are invisible Have they any matter They have their spirituall matter as mans soule hath but not any earthly or corporall matter They are not then fantasies as some doe wickedly imagine No but they are substances and beings for some are said to have fallen others to appeare unto men How many of them were created at the beginning They were all created at once and that in an innumerable multitude How did God create them He made them all at the first very good and glorious spirits yet mutable Gen. 1. 31. Job 4. 18. VVith what other properties are the Angels especially endued With greater wisdome power swiftnesse and industry then any man VVhere is the creation of things visible especially taught In the first and second chapters of Genesis where Moses declareth at large how God in the beginning created the world and all things therein contained every one in their severall nature and kinds VVhat doth Moses note of these creatures generally Three things first that they are all said to be good which stoppeth the mouthes of all those that speak against them Secondly that their names are given them Thirdly that their uses and ends are noted In what order did God create them First the dwelling places were first framed then the creatures to dwell in them and provision was made for the inhabitants of the earth before they were made as grasse for the beasts and light for all living and moving creatures and all for man Secondly God proceedeth from the things that are more imperfect to those that are perfecter untill he come to the perfectest as from the trees corne herbes c. which have but one life that is whereby they increase and are vegetative unto the beasts which have both an increasing and feeling or sensitive life as fishes fowles beasts c. and from them to man which hath besides them a reasonable soule What learn you from the first Not to be carking for the world and things of this life nor to surfeit with the cares thereof seeing God provided for the necessity and comfort of the very beasts ere he would bring them into the world What from the second That we should therein follow the example of the Lord to goe from good to better untill we come to be perfect What are the visible creatures in particular Two first the rude masse or matter of the world made the first night wherein all things were confounded and mingled one in another Secondly the beautifull frame thereof which were made the rest of the six dayes and nights What are the parts of that rude masse Heaven and earth for so the matter whereof all the bodily creatures were made seemeth by a Trope Gen. 1. 1. to be signified as it were the Center and circumference For as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certain grosse lineaments of that picture which they will after set forth and fill up with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof It seemeth that the rudenesse was in the earth onely containing the water and the dry land because the Prophet saith that the earth was void and without shape It is true that Moses giveth this to the earth rather then the masse of the heavens because the confusion and rudenesse was greater there then in the masse of the heavens for the water and dry land being mingled together there was no form or figure of them It being without form and void how was it kept Gen. 1. 2. By the holy Ghost which as a bird setting over her egges kept and preserved it What were the things which were made of this rude masse The beautifull frame and fashion of this world with the furniture thereof What doe you consider in the frame and fashion of the world Two things first the Elements which are the most simple bodies by the uneven mixture whereof all bodies are compounded Secondly and the bodies themselves that are compounded of them How many Elements are there There are commonly counted foure First the fire which some think to be comprehended under the term of light Gen. 1. vers 3 4. because it is a quality of the fire The second is the ayre which some would have signified by the spirit or wind of God moving upon the waters vers 2. others by the Firmament vers 6. 7. set between the clouds and the earth to distinguish between water and water and to give breath of life to all things that breath 3dly The waters v. 2. severall from the mass called the earth v. 9. 10. 4thly The earth vers 2. called the dry land vers 9 10. which remaineth all other being sent of God to their proper places What are the mixt or compounded bodies
Such as are made of the four Elements equally mingled together How many kinds be there of them The things that have 1. A being without life 2. A being and life without sense 3. A being life and sense without reason 4. A being life sense and reason as man What is common to the three last kinds That together with life there is power and vertue given unto them to bring forh the like unto themselves for the continuance of their kind which blessing of multiplication is principally in the two last sorts of creatures that have the life of sense beside the life of increase and therefore the Lord is brought in to speak to them in the second person Gen. 1. 22. 28. which he did not to the grasse corne and trees which are creatures of the second kind What learn you from hence That the chiefe and speciall cause of the continuance of every kind of creature to the worlds end is this will and word of God without the which they or sundry of them would have perished ere this by so many means as are to consume them Declare now in order the severall works of the six dayes and shew first what was done the first day The rude masse or matter of heaven and earth being made of nothing the first night of the world as hath been declared God did afterward create the light and called it day Gen. 13 4 5. What note you hereof The wonderfull work of God not onely in making something of nothing but bringing light out of darknesse 2 Cor. 4. 6. which are contrary and distinguishing betwixt day and night before either Sun or Moon were created What was the work of the second day The Firmament was created to divide the waters above from the waters below What was done the third day The third night as it seemed God caused the waters to retire into their vessels and severed them from the dry land calling the one seas the other earth Then in the third day which followed that night he clad the earth with grasse for the use of beasts only corn and trees for the use of man also What shape is the water and earth of They both together make a round globe Whether is the water or the earth bigger The water Why then doe they not overwhelme the earth They are restrained and kept in by the mighty power of God How many sorts of waters be there Two salt waters as the sea and fresh waters as floods springs lakes c. What be the parts of the earth First Hills Secondly Valleys and Plaines How many benefits doe you receive by the earth in generall Foure First we are made of the earth Secondly we dwell on the earth Thirdly it giveth fruits and nourishment to all living creatures Fourthly it is our bed after death What benefit receive you by the hills They are a shadow against storms and heat they be fit for grasing of cattle they are fit places to set Beacons on to shew that the enemies are at hand c. What benefits receive you by the Valleyes and Plaines 1. They receive water to water the earth 2. They are most fit places to bring forth all kind of fruit and herbes and grasse How cometh it to pass that God first maketh the grass corne and trees ere he made the heavenly bodies of the Sunne Moon and Starres from whose influence the growth of these proceedeth To correct our errour which tye the increase of these so to the influence of the heavenly bodies even to the worshipping of them therein forgetting the Lord who thereby sheweth that all hang upon him and not on them forasmuch as he made them when the heavenly bodies were not What doe you gather from hence That the fruitfulness of the earth standeth not so much in the labour of the husband-man as in the power which God hath given the earth to bring forth fruit Thus much of the works of the 3d. day what was made the 4th day Lights which are as it were certain vessels wherein the Lord did gather the light which before was scater'd in the whole body of the heavens How are these lights distinguished Although they be all great in themselves to the end they might give light to the dark earth that is farre removed from them yet are they distinguished into Great Small Sunne Moon Starres Why doth Moses call the Sun and Moon the greatest lights when there are Starres that exceed the Moon by many degrees First because they are greatest in their use and vertue that they exercise upon the terrestriall bodies Secondly because they seem so to us it being the purpose of the Holy Ghost by Moses to apply himselfe to the capacity of the unlearned What is the use of them First to separate the day from the night Secondly to be signs of seasons and dayes and yeares Thirdly to send forth their influences upon the whole earth and to give light to the inhabitants thereof How are they signs of times and seasons First by distinguishing the time spring summer autumne winter by their work and naturall effect upon the earthly creatures Secondly by distinguishing the night from the day the day from month the month from the yeare Have they not operation also in the extraordinary events of singular things and persons for their good and evill estate No verily there is no such use taught of them in the Scriptures What creatures were made the fift day Fishes and birds What were the fishes made of Of all four Elements but more it seemeth of the water then other living things Gen. 1. 20. VVhat were the birds made of Of all foure Elements yet have more of the earth Gen. 2. 19. and therefore that they are so light and that their delight is in the ayre it is so much the more marvellous VVhat did God make in the sixt and the last day of Creation It is probable that he made in the Night thereof the beasts of the earth going creeping Tame or home-beasts Wilde or field-beasts Day man in both sexes that is both man and woman the history of whose creation is set down Gen. 1 26 27. in the discourse of the sixt days work and repeated in cap. 2. v. 7. and more at large after the narration of the Lords rest in the seventh day vers 18 19 20 c. Why was man last made of all the creatures 1. Because he was the most excellent of all the works of God in this inferiour world 2. Because he was the end of all unreasonable creatures and therefore that he might glorifie God for all the creatures that he saw the world was furnished with for his sake 3. Because God would have him first provided for ere he brought him into the world that so he might have this world for which God had made him Prince as it were his Palace furnished with all things convenient and if he had care
other Ministery then that which God hath ordained to place any Religion in Meat Drinke Apparell Time Place or any other indifferent things What Caution must we keep in the use of things indifferent 1. VVe are to maintaine that Christian Liberty which Christ hath purchased for us 2. VVe must yet be carefull not to abuse the same to the hardening insnaring perverting or just grieving of any Remaineth there any thing else to be spoken of the first maine branch of this Commandement Yes the helps that may further us in performing this pure worship of God What be they 1. That all men labour for knowledge of the expresse VVill of God touching all parts of his VVorship Mich. 6. 6 7 8. and that they increase therein every day more and more by reading the Scriptures using also for that end meditation conference good Books and good company 2. That they marry and make leagues of Friendship only with such as professe the true God and therefore no Professor of the true worship of God may joyne himselfe in Marriage with one of another Religion or an apparent prophane and irreligious person but with such only as are godly at least in shew 3. That we give no toleration to superstition 2 Chron. 15. 13. but shew our hatred and reluctation of all false Worship so far as we may within our Calling 4. That we joyne together with order and decency in the performance of Gods Worship 1 Cor. 14. 40. 5. That such whom it concerneth take care that faithfull and able Ministers be ordained in every Congregation Tit. 1. 5. that sufficient maintenance for encouragement be allotted them 1 Tim. 5. 17 18. 2 Chron. 31. 4. 6. That places for publicke Assemblies be erected and preserved Luke 7. 5 6. 7. That Schooles and Vniversities be founded and maintained 2 King 6. 1. 8. That Books of necessary use and edification especially the holy Booke of God be set forth and divulged Rev. 1. 3. 9. That as occasion requireth Synods and Councels be called and assembled Acts 15. 6. 10. That such whose Calling and abilitie reacheth no further doe yet affoord the help of their prayers unto all these Mat. 9. 38. What is required in the second maine branch of this Commandement That all religious Worship and Reverence be given unto God alone and not imparted to those things which are not Gods at all What sins are here condemned Magicke and Idolatry both which are condemned by the name of spirituall Adultery Lev. 20. 5 6. Who are guilty of the first of these sins 1. The practisers of all diabolicall Arts Lev. 20. 27. Deut. 18. 10 11. 2. Such as seeke after them Lev. 20. 6. Isa. 8. 19 20. 1 Sam. 28. 7. 1 Chron. 10. 13 14. by going to Witches or consulting with Star-gazers or the like to whom Moses opposeth a Prophet as the only lawfull Minister of God and warrantable meanes to know his will by signifying thereby that to seeke secret things of strange Ministries is abominable Who are guilty of the latter of these sins 1. Such as worship those things that are not God 2. Such as countenance them or doe any thing that may tend to the furtherance of Idolatry What Worship is here forbidden to be given unto those that are not God All Religious service as 1. Praying Isa. 44. 17. 2. Thanksgiving Judg. 16. 23 24. Dan. 5. 4. 3. Offering of Sacrifice 2 King 17. 35. 4. Burning of Incense Jer. 18. 15. 44. 17. 5. Vowing 6. Fasting 7. Building of Temples Altars or other Monuments unto them Hos. 8. 14. 11. 12. 8. Erecting of Ministers 1 King 12. 31 32. or doing any Ministeriall Worke for their Honour Amos 5. 26. with Numbers 4. 24 25. 9. Preaching for them Jer. 2. 8. 10. Asking counsell of them Hos. 4. 12. 11. Outward religious Adoration of them Acts 10. 25 26. Rev. 22. 8 9. To whom must this Worship be denyed To every thing that is not God as the Sunne and Moone Angels Saints Reliques Images and such trash as Rome alloweth Deut. 4. 17. 19. Col. 2. 18 Rev. 19. 10. 22. 8 9. Acts 10. 25 26. What is here in this Commandement expressely forbidden concerning Images First the making of them Secondly the bowing unto them or worshipping them Why is the first of these so largely set forth To meet with the corruption of men that by nature are exceeding prone unto Idolatry What men are forbidden to make Images All men which have not some special warrant from God to make them But though I doe not make Images my selfe may I worship them that another man makes No For that is likewise forbidden Exod. 32. 1. Is it not lawfull to put them in Churches or in publick places if they be not worshipped No. Why then did Moses make the Cherubims and the brazen Serpent For so doing he had a speciall Commandement from God who may dispence with his owne Lawes when he will To what end did God command them to be made The one to signifie the crucifying of Christ Iohn 3. 14. The other to signifie the Angels readinesse to helpe Gods children in all distresses Is all manner of making of Images forbidden No but onely in matters of Religion and Gods Service for in civill matters they have a lawfull and commendable use Matthew 22. 20. But to make them for religious ends and uses is altogether unlawfull Amos 5. 26. with Acts 7. 43. What gather you of this That the Popish Doctrine of Images that they are Lay-mens bookes is directly contrary to the word of God and therefore as false and erronious to be detested of all Gods Children Hab. 2. 18. Ierem. 10. 14. Esa. 44. 10. What kinde of Images are we forbidden to make All kindes whether hewen or ingraven cut or carved which in the Commandement is expressed Molten Imbroydered Painted Printed or Imagined Hosea 13. 2. Ezekiel 8. 10. Acts 17. 25. 29. Of what things are we forbidden to make Images Of all things which are in the heavens above or in the earth beneath or in the waters beneath the earth What is meant by things which are in the heavens GOD CHRIST the Angels and the Saints which are in the Highest the Sunne Moone and Starres which are in the middle and the Fowles which are in the lowest heaven Deut. 4. 27. 19. Is it not lawfull to make the Image of God To represent him by any shape is most of all forbidden and condemned for it is a great sinne to conceive or imagine in our heart that hee is like any thing how excellent soever we thinke it Acts 17. 29. but it is much worse to set him out to the view of others considering that the minde can conceive a further beauty then the hand of the Artificer can expresse and therefore the children of Israel did sinne grievously and were worthily condemned for making God like a Calfe Exod. 32. 4 9 10 27 28. How may it further appeare that it is
to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all
sinnes and increase of faith Zach. 12. 10. Mark 9. 24. 5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ Rom. 8. 15 16. and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion unto the severall sins and debts of every day and moment of our life 6. We pray for remission of sin not as intending our selves to undergoe the punishment or any part thereof Jer. 14. 7. But contrariwise that the whole debt which is properly the punishment as hath been shewed may be accepted at the hands of Christ our Surety and we fully discharged and acquitted so that nothing may remaine on our account but the righteousnesse of Christ Psal. 3. 8 9. whereby the favour and kingdome of God is purchased for us So much of Petition What is set downe in the reason A true note to certifie us whether our sinnes are forgiven us or not by that we forgive or not forgive others that have offended us Doth this reason binde God to forgive us No otherwise then by his gracious and true promises this being a necessary consequent and fruit of the other and not a cause For when we say As we or for we also forgive c. we argue with the Lord not for merit but from the modell of Gods grace in us Matth. 6. 14 15. which being incomparably inferiour to the mercy and love of God and yet disposing us to forgive and let fall in regard of hatred or private revenge Rom. 12. 19. any wrongs and injuries of our brethren against us may both stirre up the compassion of the Lord towards us his children Neh. 5. 19. and assure us of the attaining of this our request Iames 2. 13. And therefore that we may not be destitute of so important an argument Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God and to assure our selves of successe we desire of God a portion of that mercy which is so abundant in him that we may be tenderly affected one towards another forgiving one another even as God for Christs sake forgiveth us Eph. 4. 32. Col. 3. 13. But seeing God alone forgiveth sinnes Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt How is it said that we forgive sinnes We forgive not the sinne so far as it is sinne against God but so far as it bringeth griefe and hinderance unto us we may forgive it Are we hereby bound to forgive all our Debts No verily we may both crave our debts of our debtors and if there be no other remedie goe to Law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgive them being free from anger and revenge yet so that if our Debtors be not able to pay we are bound in a duty to forgive them or at least to have a conscionable regard of their inability How is this reason drawne From the lesse to the greater thus if we wretched sinners upon earth can forgive others how much more will the gracious God of heaven forgive us Matth. 5. 7. 6. 14 15. if we having but a drop of mercy can forgive others how much more will God who is a sea full of grace 1 Iohn 2. 10. 3. 14. especially when we by forgiving sometimes suffer losse whereas from God by forgiving us nothing falleth away Wherein appeareth the inequality between our debt unto God and mans debts unto us First in the number our debts to God being compared to ten thousand mens debts to us to one hundred Secondly in the weight our debts to God being compared to ten thousand Talents mens debts to us to an hundred pence How riseth this great inequality in the weight From the great inequality between God and man for if to strike a King be much more hainous then to strike a poore boy what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered out of this reason That we should daily pray unto God that he would mercifully worke in us a mercifull affection and give us loving and charitable hearts towards all men free from malice and revenge and desirous of their salvation And that as this is a testimony to our hearts that God will forgive us if we for his sake can heartily forgive such as have offended us so on the other side if we can shew no favour unto others we can look for none at the hands of God And therefore to pray without forgiving such as have offended us were not onely a meere babling but also a procuring of Gods wrath more heavily against us which condemneth the hypocrisie of many which assuring themselves in great confidence of the forgivenesse of their sinnes yet cannot finde in their hearts to forgive others end so by mocking the Lord bring a curse upon themselves in stead of a blessing seeing heart and hand and mouth should goe together What further learne we by this reason That as our forgivenesse is nothing unlesse the danger of imprisonment be taken away which inability of paying the debt doth draw with it so it availeth us nothing to have our sinnes forgiven us of God unlesse the punishment also bee forgiven Contrary to the Papists who teach that sinne and the guilt thereof is taken away by Christ but that we must satisfie for the punishment of it wherein they make God like unto those hypocrites here also condemned who will seem to forgive and yet keepe a prick and quarrell in their hands watching all occasions of advantage which say they will forgive but not forget So much of the former Petition belonging to the life to come What are the words of the latter which is the sixt and last Petition of the Lords Prayer And lead us not into temptation but deliver us from evill Matth. 6. 13. Luke 11. 4. What is the summe of it In it we pray for sanctification and strength against our sinnes that sinne may not onely be pardoned unto us but daily mortified in us Rom. 6. 1 2. and we either kept by the providence of God from temptations Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations so do we also pray that by the same power we may be raised up to new obedience For under one part of sanctification that is the avoyding and mortifying of sinne is implyed the other part also which is ability unto new obedience 2 Cor. 7. 1. Rom. 6. 11. What is here to be observed in regard of the order that this Petition consequently followeth upon the former That therefore to strengthen our faith for the obtaining of this Petition we must be assured of the former that seeing God hath
off from the Church and delivered unto Satan as shall be declared How are the Censures ratified and the authority of the Church confirmed by our Saviour Christ That appeareth by his words unto his Disciples Matth. 18. 18. Whatsoever you bind on earth meaning according to the rule shall be bound in heaven and whatsoever you loose in earth shall be loosed in heaven which is as much as if a Prince giving authority to one of small reputation should bid him execute justice he would beare him out How is this further proved It is further confirmed in the verse following by a reason of comparison If two or three shall agree upon any thing and shall aske it in my name it shall be granted If Christ will ratifie the deed of two or three done in his name how much more then that which the whole Church shall doe accordingly Why is it said And shall aske it in my name To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church but especially Excommunication should be undertaken as the Apostle saith 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ that is calling upon his name deliver such an one unto Satan What need is there of this ratifying of the Churches authority in exercising the Censures Because some doe contemne the Censures of the Church as proceeding from men onely as if thereby they were no whit debarred from the favour of God whereas neverthelesse whom the Church separateth from the outward seales them also Christ depriveth of the inward graces banishing them from his kingdome whom the Church hath given over to Satan What gather you of this That men should not slightly shake off but with reverence esteeme the censures of the Church as the voice of God himselfe and although they be never so high and stout yet are they to subject themselves to the judgement of God in the Church unlesse they will set themselves against the Lord himself We have heard of the generall doctrine of censures What are the kinds of them They are either of soveraigne medicine Matth. 18. 15 16. 1 Cor. 4. 5. or of fearfull revenge 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections the latter punishments What are the medicinall censures They are such as serve to bring men to repentance the principall end of the next the glory of God being the salvation of his soul that is censured What things are required of them that doe execute these censures against any man Six 1. Wisdome 2. Freedome from the sin reproved 3. Love 4. Sorrow 5. Patience and 6. prayer for the party Of what sorts are the medicinall Censures They are either in word or in deed What are they in word The chidings rebukes of the Church for sin which we call Admonitions How many sorts of admonitions are there Two the first is private betwixt Brother and Brother Levit. 19. 17. Mat. 18. 15 16. the other publick by the Minister assisted by the congregation when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20. What are we to observe in the private admonitions That we should watch one another diligently witnessing thereby our mutuall love which God requires of us as if any man seeing another whose journey he knoweth wander out of the way if he should not admonish him he might justly be accounted unnaturall much more we knowing all men think to journey towards heaven if we see any go the wrong waies as by Robberies Adulteries Vsury Swearing or Drunkennesse and do not admonish them are even guilty of their wandring especially sith the other belongeth to the body but this both to body soul. But is it not sufficient for men to watch themselves seeing every man standeth or falleth to God Such was the wicked answer of Cain and they that use it are like unto him but if God commanded in the law to help our enemies Oxe or Asse having need of help we are more bound by the law of charity to helpe himself and unlesse we reprove him we are partakers of his sin as hath bin said which we ought not to be because we have enough of our own What are the degrees of private admonitions They be two the former is most private done by one the other is private also but more publick then the first and it is done by two or three at the most whereof he that first admonisheth must be one Mat. 18. 15 16. Why hath our Saviour Christ limited us with these degrees By all means to win the offender if it be possible if not that his condemnation may appeare to be most just after so many warnings How is the first degree of private admonition expressed If thy brother offend against thee or in thy knowledge onely tell him between thee and him Matth. 18. 15. Are we bound to reprove all men of what profession soever No but him that is of the same profession of Christianity that we be of whom the Scripture termeth a brother thereby shutting forth Iewes Turks Hereticks and Atheists except we have some particular bond as of a master to his servant or father to his child or magistrate to his subject What learn you thereby 1. That we observe this in our admonitions that he be a brother whom we admonish and not such a one as is a scorner 2. That we are not to make light of or contemn the admonitions of others but to accept of them and account of them as a pretious balme How must we reprove our brothers fault First we must be sure that it is a fault we reprove him for and then we must be able to convince him thereof out of the Word of God so that he shall not be able to gainsay us unlesse he doe it contemptuously it being better for us not to reprove him then not to be able to convince him by the Word of that we have reproved him in Lastly we ought to doe it with all love and mildnesse regarding the circumstances of persons time and place not inconsiderately nor of hatred or to reproach him or as one that is glad of somewhat to hurt his good name What is meant by Tell him between thee and him Matth. 18. 15. That the good name and report of another man should be so regarded by us that if his fault be private we are not to spread it abroad as some that think they be burthened unlesse they tell it to others which is not the rule of Charity Why is this added If he heare thee thou hast gained thy brother As a notable meanes to encourage us in this duty For if the bestowing of a Cup of cold water shall not be unrewarded how much more the gaining of a soule from Satan What if our brother heare us not and so we doe not gain him Notwithstanding we lose not our labour but our reward
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
be exercised 332 Of the spirituall warfare 333 Of our spirituall armour 334 Of our first enemy Satan 335 2. Enemy the world 3. Enemy our flesh 336 New obedience 337 Of good works in generall and of the properties of them 338 That there is no merit in good works Wherein our good works faile 339 Why God rewardeth our works 340 The ends of good works Of speciall good works required 341 Of prayer what it is 342 The necessity of prayer A more full description of prayer What is required that prayer may be holy 343 That we must pray to God alone 344 That we must pray onely in the mediation of Christ. For whom we must pray The parts of Prayer 346 Of Petition The meanes of obtaining the gift of prayer 348 Motives to Prayer Hinderances of prayer 349 The subject of our requests Prayer for others 350 Of thanksgiving In what thanksgiving consisteth 351 Why thanksgiving is required The properties of praise The meanes of thanksgiving Motives to thanksgiving Signes of thankfulnesse 352 Of the Lords prayer Of the preface 353 Our Father 354 Which art in heaven 355 The parts of the Lords prayer 356 Sixe petitions in the Lords prayer The first Petition 357 What is meant by Name What is meant by hallowed 358 What we aske in the first Petition What graces we here pray for 359 What things we here pray against The second Petition 360 What is meant by Kingdome What is meant by Comming The particulars here prayed for 1. respecting the kingdome of grace 362 2. Respecting the kingdome of glory 363 The third Petition The summe of this Petition What meant by the word Thy. What will is here to be understood 364 VVhat we aske in this Petition concerning Gods revealed will What meant by this word Doing 365 VVhat meant by Earth and Heaven The order of the three last Petitions The three last Petitions 366 The fourth Petition 367 What meant by Bread What meant by Give Give us This day 368 Our daily VVhat we begge in this Petition The fifth Petition 370 VVhat is meant by Debts What we aske in this Petition 372 The reason of this Petition The sixt Petition 374 The summe of the sixt Petition Of the temptations and the causes why we must pray against them 375 How God may be said to tempt us 376 What is meant by Deliver us from evill 377 VVhat is meant by Evill VVhat things we pray for in this petition 378 Conclusion of the Lords Prayer VVhat is meant by Kingdome 379 VVhat is meant by Power VVhat is meant by Glory VVhat meant by Thine 380 VVhat by For ever VVhat is meant by Amen VVhether it be lawfull to use any other forme of Prayer 381 VVhat pulike Prayer is VVhat private Prayer is VVhat ordinary prayer is 382 What extraordinary Prayer is Circumstances of Prayer Gesture in Prayer Of the place of Prayer Of the time of Prayer 383 Of Fasting What an holy Fast is Of the time of Fasting 384 Of the kinds of Fasting 385 Of a publick Fast. Of a private Fast. Who are to fast 386 Of the parts of a Christian Fast. Of a holy Feast 388 Of the time of Feasting 389 In what an holy Feast consisteth Of Vowes 390 Who are to vow What is to be vowed 391 The duty of those that have vowed Of Almes 392 Who are to give Almes Whereof we must give Almes How much must be given 393 To whom Almes must be given What order must be observed in giving With what affection Almes must be given The fruits of Almes-deeds 394 Of Vocation Externall Internall Meanes of Vocation 395 Inward Outward Inward the Spirit of God Of the Church visible 396 The infallible markes of a true visible Church VVhether the Church may erre 397 In what cases we may separate from a corrupt Church 398 Of the enemies of the Church Of the Governours of the Church 399 Things proper to the visible Church The Word Sacraments Censures Of the Word What things are common between godly and wicked hearers 401 Things proper to godly hearers How justifying Faith differeth from the faith of worldlings 402 Of the Sacraments 403 The Sacraments of great use VVhat a Sacrament is The use of Sacraments 406 The ends why Sacraments are instituted The persons that are actors in the Sacraments and their actions 407 Of preparation to the Sacraments 408 Duties in the action of receiving Duties after receiving Of the old Testament and the Sacraments of it 409 The new administration of the Gospel 410 The Sacraments of the new Testament Of Baptisme what it is 411 Whether diving or dipping be essentiall to Baptisme 413 Sprinkling in Baptisme warrantable The inward part or thing signified in Baptisme The similitude betweene the signe and thing signified The benefit of Baptisme to a common Christian. 415 To whom Baptisme is effectuall How infants may be capable of the grace of the Sacrament 416 What benefit elect infants have by Baptisme for the present 417 The lawfulnesse of infants Baptism 418 Baptisme not of absolute necessity to salvation 419 Baptism to be highly accounted of 420 That many have a slight esteem of this ordinance What the meanes are to reforme this slight esteem 421 Of the Lords Supper 422 What it is The differences between Baptisme and the Lords Supper 423 Why it is called the Lords Supper Of the matter of the Lords Supper 424 That the bread and wine are not changed into the body and blood of Christ Of the forme of this Sacrament of the Lords Supper 426 The sacramentall actions of the Minister Of the consecration of the bread and wine The sacramentall actions of the receivers 427 The ends and uses of the Lords Supper 428 Who are to receive the Lords Supper Preparation to the Lords Table Duties in the action of receiving to be performed by the Communicant Duties to be performed after the action 430 Of the censures of the Church 431 Of the degrees of Censures 432 Of the kindes of Censures 433 Of private admonition The degrees of private admonition 1. Most private How we must reprove 434 2. The second degree of private admonition Of publick admonition 435 Of Suspension Of Excommunication Anathema Maranatha Of the enemies of the Church 437 Of the generall apostasie Of Antichrist and who he is 438 What difference between Christs miracles and the Popes 442 The seat of Antichrist 443 Of the last judgement 445 Why the righteous dye Of particular judgment at the houre of death 446 Of the generall judgement Of the preparation to the last judgement The signes of the last judgement The second thing in the preparation 447 The third thing The fourth thing 448 The fift thing The act of judgment how performed The execution of the last judgement 449 The state of the Reprobate in hell The state of the Elect in heaven The use of this Doctrine concerning the last judgment 450 FINIS ERRATA PAge 21. line 9. for saith read truth p. 31. l. 33. for distinction
yeers And finally that hee who was Davids Son should yet bee Davids Lord a case which plunged the greatest Rabbies among the Pharisees who had not yet learned this wisdome nor known this knowledge of the holy The untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the divine and humane Nature in the unity of the Person of our Redeemer For by reason of the strictnesse of this personall union whatsoever may bee verifyed of either of those Natures the same may bee truely spoken of the whole Person from whethersoever of the Natures it bee denominated For the clearer conceiving whereof wee may call to minde that which the Apostle hath taught us touching our Saviour In him dwelleth all the fulnesse of the Godhead bodily that is to say by such a personall and reall union as doth inseparably and everlastingly conjoyn that infinite Godhead with his finite Manhood in the unity of the self-same individuall Person Hee in whom that fulnesse dwelleth is the PERSON that fulnesse which so doth dwell in him is the NATVRE Now there dwelleth in him not onely the fulnesse of the Godhead but the fulnesse of the Manhood also For wee beleeve him to bee both perfect God begotten of the substance of his Father before all worlds and perfect Man made of the substance of his Mother in the fulnesse of time And therefore wee must hold that there are two distinct Natures in him and two so distinct that they doe not make one compounded nature but still remain uncompounded and unconfounded together But Hee in whom the fulnesse of the Manhood dwelleth is not one and hee in whom the fulnesse of the Godhead another but hee in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently it must bee beleeved as firmly that hee is but one Person And here wee must consider that the divine Nature did not assume an humane Person but the divine Person did assume an humane Nature and that of the three divine Persons it was neither the first nor the third that did assume this Nature but it was the middle Person who was to bee the middle one that must undertake this mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of Mankinde by means of that relation which the second Person the Mediator did beare unto his Father For if the fulnesse of the Godhead should have thus dwelt in any humane person there should then a fourth Person necessarily have been added unto the Godhead and if any of the three Persons beside the second had been born of a woman there should have been two Sons in the Trinity Whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so no alteration at all made in the relations of the Persons of the Trinity Againe in respect of us the Apostle sheweth that for this very end God sent his own SON made of a Woman that WE might receive the adoption of SONS and thereupon maketh this inference Wherefore thou art no more a servant but a SON and if a SON then an HEIRE of God through Christ intimating thereby that what relation Christ hath unto God by Nature wee being found in him have the same by Grace By nature hee is the onely begotten Son of the Father but this is the high grace hee hath purchased for us that as many as received him to them hee gave power or priviledge to become the Sons of God even to them that beleeve on his Name For although hee reserve to himselfe the preheminence which is due unto him in a peculiar manner of being the first born among many brethren yet in him and for him the rest likewise by the grace of adoption are all of them accounted as first-bornes So God biddeth Moses to say unto Pharaoh Israel is my Son even my first born And I say unto thee Let my son goe that hee may serve mee and if thou refuse to let him goe behold I will slay thy son even thy first born And the whole Israel of God consisting of Jew and Gentile is in the same sort described by the Apostle to bee the generall assembly and Church of the first born inrolled in heaven For the same reason that maketh them to bee Sons to wit their incorporation into Christ the self-same also maketh them to be first-bornes so as however it fall out by the grounds of our Common Law by the rule of the Gospel this consequence will still hold true if children then heirs heirs of God and joynt-heires with Christ. And so much for the SON the Person assuming The Nature assumed is the seed of Abraham Heb. 2. 16. the seed of David Rom. 1. 3. the seed of the Woman Gen. 3. 15. the WORD the second person of the Trinity being made FLESH that is to say Gods own Son being made of a Woman and so becomming truely and really the fruite of her wombe Neither did hee take the substance of our nature onely but all the properties also and the qualities thereof so as it might bee said of him as it was of Elias and the Apostles that hee was a man subject to like passions as wee are Yea hee subjected himself in the dayes of his flesh to the same weaknesse which we find in our own fraile nature and was compassed with like infirmities and in a word in all things was made like unto his brethren sin onely excepted Wherein yet wee must consider that as hee took upon him not an humane Person but an humane Nature so it was not requisite hee should take upon him any Personall infirmities such as are madnesse blindenesse lamenesse and particular kindes of diseases which are incident to some onely and not to all men in generall but those alone which doe accompany the whole Nature of mankinde such as are hungring thirsting wearinesse griefe paine and mortality Wee are further here also to observe in this our Melchisedec that as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must bee born of a pure and immaculate Virgin without the help of any man according to that which is writen The Lord hath created a new thing in the earth A woman shall compasse a man And this also was most requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every Father becommeth an Adam unto his childe and conveyeth the corruption of his nature unto all those whom hee doth beget Therefore our Saviour assuming the substance of our nature but
an occasion as is mentioned in the last chapter of the book of Judges of the children of Benjamin catching every man a wife of the daughters of Shiloh the women being daughters to the one side and wives to the other interposed themselves and took up the quarrell so that by the mediation of these who had a peculiar interest in either side and by whose means this new alliance was contracted betwixt the two adverse parties they who before stood upon highest tearms of hostility did not onely entertain peace but also joyned themselves together into one body and one state God and we were enemies before wee were reconciled to him by his Son Hee that is to be our peace and to reconcile us unto God and to slay this enmity must have an interest in both the parties that are at variance and have such a reference unto either of them that he may bee able to send this comfortable message unto the sons of men Goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God For as long as hee is not ashamed to call us brethren God is not ashamed to bee called our God And his entring of our apparance in his own name and ours after this manner Behold I and the children which God hath given mee is a motive strong enough to appease his Father and to turn his favourable countenance toward us as on the other side when wee become unruly and prove rebellious children no reproofe can bee more forcible nor inducement so prevalent if there remaine any sparke of grace in us to make us cast downe our weapons and yeeld then this Doe ye thus requite the Lord O foolish people and unwise Is not hee thy Father that hath bought thee and bought thee not with corruptible things as silver and gold but with the precious bloud of his own Son How dangerous a matter it is to be at ods with God old Eli sheweth by this main argument If one man sin against another the Judge shall judge him but if a man sinne against the Lord who shall plead or intreat for him and Job before him He is not a man as I am that I should answer him and we should come together in judgment neither is there any Days-man or Vmpire betwixt us that might lay his hand upon us both If this generall should admit no manner of exception then were we in a wofull case and had cause to weep much more then S. John did in the Revelation when none was found in heaven nor in earth nor under the earth that was able to open the book which he saw in the right hand of him that sate upon the Throne neither to looke thereon But as S. John was wished there to refrain his weeping because the Lyon of the tribe of Juda the root of David had prevailed to open the book and to loose the seven seals thereof so he himself elsewhere giveth the like comfort unto all of us in this particular If any sin we have an Advocate with the Father Jesus Christ the righteous and he is a propitiation for our sins and not for ours onely but also for the sins of the whole world For as there is one God so is there one Mediatour betweene God and men the man Christ Jesus who gave himself a ransome for all and in discharge of this his office of mediation as the onely fit umpire to take up this controversie was to lay his hand aswell upon God the party so highly offended as upon Man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised For every high Priest is taken from among men and ordained for men in things pertaining to God The parts of his Priestly function are two Satisfaction and Intercession the former wherof giveth contentment to Gods justice the latter soliciteth his mercy for the application of this benefit to the children of God in particular Whereby it commeth to passe that God in shewing mercy upon whom he will shew mercy is yet for his justice no loser being both just and the justifier of him which beleeveth in Jesus By vertue of his Intercession our Mediatour appeareth in the presence of God for us and maketh request for us To this purpose the Apostle noteth in the IIIIth to the Hebrewes I. That we have a great high Priest that is passed into the heavens Jesus the Son of God vers 14. II. That we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted as we are yet without sin vers 15. Betwixt the having of such and the not having of such an Intercessor betwixt the heighth of him in regard of the one and the lowlinesse in regard of his other nature standeth the comfort of the poor sinner He must be such a sutor as taketh our case to heart and therefore in all things it behoved him to be made likeunto his brethren that he might be a mercifull and faithfull high Priest In which respect as it was needfull he should partake with our flesh and bloud that he might be tenderly affected unto his brethren so likewise for the obtaining of so great a sute it behoved he should bee most dear to God the Father and have so great an interest in him as he might always be sure to be heard in his requests who therefore could be no other but he of whom the Father testified from heaven This is my beloved Son in whom I am well pleased It was fit our Intercessor should be Man like unto our selves that we might boldly come to him and find grace to help in time of need It was fit he should be God that he might boldly goe to the Father without any way disparaging him as being his fellow and equall But such was Gods love to justice and hatred to sinne that he would not have his justice swallowed up with mercie nor sinne pardoned without the making of fit reparation And therefore our Mediatour must not look to procure for us a simple pardon without more adoe but must be a propitiation for our sinnes and redeem us by fine and ransome and so not onely be the master of our requests to intreat the Lord for us but also take upon him the part of an Advocate to plead full satisfaction made by himself as our surety unto all the debt wherewith we any way stood chargeable Now the satisfaction which our surety bound himself to perform in our behalfe was of a double debt the principall and the accessorie The principall debt is obedience to Gods most holy Law which man was bound to pay as a perpetuall tribute to his Creator although he had never sinned but being now by his own default become bankrupt is not able to
concerning that everlasting righteousnesse which was to bee brought in by him upon this very ground Because I goe to my Father and ye see mee no more For if he had broken prison and made an escape the payment of the debt which as our surety he took upon himself being not yet satisfied he should have been seen here again Heaven would not have held him more then Paradise did Adam after hee had fallen into Gods debt and danger But our Saviour raising himselfe from the dead presenting himself in Heaven before him unto whom the debt was owing and maintaining his standing there hath hereby given good proof that he is now a free man and hath fully discharged that debt of ours for vvhich he stood committed And this is the evidence we have to shew of that righteousnesse whereby we stand justified in Gods sight according to that of the Apostle Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now although an ordinary man may easily part with his life yet doth it not lie in his power to resume it again at his own will and pleasure But he that must doe the turn for us must be able to say as our JESUS did I lay down my life that I might take it again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again and in another place Destroy this Temple and in three days I will raise it up saith he unto the Jews speaking of the Temple of his body An humane nature then he must have had which might be subject to dissolution but being once dissolved hee could not by his own strength which was the thing here necessarily required raise it up again unlesse he had declared himselfe to be the Son of God with power by the resurrection from the dead The Manhood could suffer but not overcome the sharpnesse of death the Godhead could suffer nothing but overcome any thing He therefore that was both to suffer and to overcome death for us must be partaker of both natures that being put to death in the flesh he might be able also to quicken himself by his own Spirit And now are wee come to that part of Christs mediation which concerneth the conveyance of the redemption of this purchased possession unto the sons of men A dear purchase indeed which was to be redeemed with no lesse price then the bloud of the Son of God but what should the purchase of a stranger have been to us or what should we have been the better for all this if we could not derive our descent from the purchaser or raise some good title whereby we might estate our selves in his purchase Now this was the manner in former time in Israel concerning redemptions that unto him who was the next of kinne belonged the right of being Goël or the Redeemer And Job had before that left this glorious profession of his faith unto the perpetuall memory of all posterity I know that my Goël or Redeemer liveth and at the last shall arise upon the dust or stand upon the earth And after this my skin is spent yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another for me Whereby we may easily understand that his and our Redeemer was to be the invisible God and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed For if he had not thus assumed our flesh how should we have been of his bloud or claimed any kindred to him and unlesse the Godhead had by a personall union been unseparably conjoyned unto that flesh how could he therein have been accounted our next of kinne For the better clearing of which last reason we may call to minde that sentence of the Apostle The first man is of the earth earthy the second man is the Lord from heaven Where notwithstanding there were many millions of men in the world betwixt these two yet we see our Redeemer reckoned the second man and why but because these two were the only men who could be accounted the prime fountains from whence all the rest of mankind did derive their existence and beeing For as all men in the world by mean descents doe draw their first originall from the first man so in respect of a more immediate influence of efficiency and operation doe they owe their beeing unto the second man as he is the Lord from heaven This is Gods own language unto Jeremy Before I formed thee in the belly I knew thee and this is Davids acknowledgement for his part Thy hands have made me and fashioned me thou hast covered me in my mother womb thou art he that took me out of my mothers bowels and Jobs for his also Thy hands have made mee and fashioned mee together round about thou hast clothed me with skin and flesh and hast fenced me with bones and sinews and the Apostles for us all In him we live and move and have our beeing who inferreth also thereupon both that we are the off-spring or generation of God and that he is not far from every one of us This being to be admitted for a most certain truth notwithstanding the opposition of all gain-sayers that God doth more immediately concurre to the generation and all other motions of the creature then any naturall agent doth or can doe And therefore if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reigne in life by one Jesus Christ. Considering that this second man is not onely as universall a principle of all our beeings as was that first and so may sustain the common person of us all as well as he but is a farre more immediate agent in the production thereof not as the first so many generations removed from us but more neere unto us then our very next progenitours and in that regard justly to be accounted our next of kinne even before them also Yet is not this sufficient neither but there is an other kind of generation required for which we must be beholding unto the second man the Lord from heaven before we can have interest in this purchased Redemption For as the guilt of the first mans transgression is derived unto us by the meanes of carnall generation so must the benefit of the second mans obedience be conveyed unto us by spirituall regeneration And this must be laid down as a most undoubted verity that except a man be born again hee cannot see the kingdome of God and that every such must be born not
of bloud nor of the will of the flesh nor of the will of man but of God Now as our Mediatour in respect of the Adoption of Sons which he hath procured for us is not ashamed to call us Brethren so in respect of this nevv birth whereby hee begetteth us to a spirituall and everlasting life he disdaineth not to own us as his Children When thou shalt make his seed an offering for sin he shall see his seed saith the Prophet Esaias A seed shall serve him it shall be accounted to the Lord for a generation saith his Father David likewise of him And he himself of himselfe Behold I and the children which God hath given mee Whence the Apostle deduceth this conclusion Forasmuch then as the children are partakers of flesh and bloud he also himselfe likewise took part of the same He himself that is he who was God equall to the Father for who else was able to make this new creature but the same God that is the Creator of all things no lesse power being requisite to the effecting of this then was at the first to the producing of all things out of nothing and these new babes being to be born of the Spirit who could have power to send the Spirit thus to beget them but the Father and the Son from whom he proceeded the same blessed Spirit who framed the naturall body of our Lord in the womb of the Virgin being to new mould and fashion every member of his mysticall body unto his similitude and likenesse For the further opening of which mystery which went beyond the apprehension of Nicodemus though a master of Israel wee are to consider that in every perfect generation the creature produced receiveth two things from him that doth beget it Life and Likenesse A curious limmer draweth his own sons pourtraicture to the life as we say yet because there is no true life in it but a likenesse onely he can not be said to be the begetter of his picture as he is of his Son And some creatures there be that are bred out of mud or other putrid matter which although they have life yet because they have no correspondence in likenesse unto the principle from whence they were derived are therefore accounted to have but an improper and equivocall generation Whereas in the right and proper course of generation others being esteemed but monstrous births that swarve from that rule every creature begetteth his like nec imbellem feroces Progenerant aquilae columbam Now touching our spirituall death and life these sayings of the Apostle would be thought upon We thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me 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 From all which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraign medicine that could be thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine did come to be applyed Our Physitian therefore must not onely be able to restore us unto health but unto life it selfe which none can doe but the Father Son and holy Ghost one God blessed for ever To which purpose these passages of our Saviour also are to be considered As the Father hath life in himself so hath he given to the Son to have life in himself As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world The substance whereof is briefly comprehended in this saying of the Apostle The last Adam was made a quickening spirit An Adam therefore and perfect Man must he have been that his flesh given for us upon the Crosse might bee made the conduict to convey life unto the world and a quickening spirit he could not have been unlesse hee were God able to make that flesh an effectuall instrument of life by the operation of his blessed Spirit For as himself hath declared It is the Spirit that quickneth without it the flesh would profit nothing As for the point of similitude and likenesse we read of Adam after his fall that he begat a son in his own likenesse after his image and generally as well touching the carnall as the spirituall generation our Saviour hath taught us this lesson That which is born of the flesh is flesh and that which is born of the Spirit is spirit Whereupon the Apostle maketh this comparison betwixt those who are born of that first man who is of the earth earthy and of the second man who is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly and as wee have borne the image of the earthy we shall also bear the image of the heavenly We shall indeed hereafter bear it in full perfection when the Lord Jesus Christ shall change our base body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Yet in the mean time also such a conformity is required in us unto that heavenly man that our conversation must be in heaven whence we look for this Saviour and that we must put off concerning the former conversation that old man which is corrupt according to the deceitfull lusts and be renued in the spirit of our mind and put on the new man which after God is created in righteousnesse and true holinesse For as in one particular point of domesticall authority the Man is said to be the image and glory of God and the Woman the glory of the Man so in a more universall manner is Christ said to bee the image of God even the brightnesse of his glory and the expresse image of his person and we to be conformed to his image that he might be the first-born among those many brethren who in that respect are accounted
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
is laid up with God Esa. 49. 4. For that which is done for Gods cause though it be never so evilly taken or used shall certainly be remembred of God who will recompence it plentifully and lay it up among our good deeds Also this shall serve against him that is reproved in judgment for refusing such a profitable meanes What is the second degree of private Admonitions It is more publike then the former If thy brother heare thee not take yet with thee one or two Matth. 18. 16. For although he heare not the first admonition yet love will not give him over but as the case requireth and the nature and condition of the offender may be discerned to be easie or hard to repent the admonisher is to take with him one or if need be two at the most to assist him The first admonition not availing may we take whom we will to the second That choice is to be made which is likeliest to take effect and therefore we may not take his enemy or one that is not able to convince but we must chuse one or two such whom either he reverenceth or at least favoureth or otherwise may doe most good with him either by graciousnesse of speech or ability of personage or some other gift in a word such as be fittest both for gifts and authority to recover him or whom the Pastor may be one as he also may be the first May the first admonisher substitute another in his place the second time No for our Saviour Christ doth not leave it free so to doe but will have him that did first admonish to bee one both for the better confirming of the former dealing with the latter as also for keeping the fault of the offender in as much silence and secrecy as may be What is gathered hereby That great love and care of our Saviour Christ towards him as also what diligence we must use and what care for our brother What may not one alone deale with him the second time Because that by the testimony of two or three he might be brought to reverence now that which he would not at the first admonition And further that way may be made to the publike judgment of the Church yea to the others way before the Church which under two testimonies at least cannot proceed further against him for in the mouth of two or three witnesses every truth is confirmed Matth. 18. 16. Thus farre of the private admonitions What is the publike That which is done by the whole Church or the Minister assisted by the Congregation 1 Tim. 5. 20. for if the second warning serve not our Saviour would have the offender presented to the Church as to the highest Court Matth. 18. 17. not of greatest personages but of the most learned and beautified with inward graces whose presence he cannot chuse but reverence As in the book of Numbers a wife suspected of adultery was brought unto the Priest in the house of God that the reverence of the place and person might strike a feare in her heart to cause her to confesse the truth Num. 5. 15 16 wherein appeareth a further step and degree of Gods singular love and affection But the bringing of him to open shame seemeth rather hurtfull then profitable Not to the godly to whom it is prepared as a soveraigne medicine for his disease For as a wealthy man being sick assembleth a whole Colledg of Physicians to consult of his disease and the best remedy thereof so the whole Church in the like case having Vrim and Thummim that is treasures of knowledge should consult upon the recovery of the offender who therefore hearing their admonition is to be received notwithstanding his former obstinacy but the hearts of the wicked by the warning are the more hardned to their everlasting perdition Hitherto of the corrections which are in word what are they in deed Suspension Num. 12. 14. Exod. 33. 6 7. and Examination Matth. 18. 17. 1 Cor. 5. What is Suspension A certain separation of him that will not amend by admonitions from some holy things in the Church as 1. the use of Sacraments 2. some offices in the Church What is Excommunication The casting of the stubborne sinner out of the Church and delivering him unto Satan who being thus disfranchised of all the liberties and deprived of all the benefits and common society of the Church is separated as it were from that protection and mercy which may be looked for at the hands of God What is the end of this casting out It is two-fold First in regard of Gods glory Secondly in regard of men How in regard of God Because that his holy Name and Religion should not be evil spoken of by suffering wicked uncleane persons as blasphemers adulterers c. in the Church which should not bee like unto a stie but cleane from all shew of filthinesse for if in houses of good report a proud person detracter or lyer much lesse a drunkard or filthy person is not suffered much lesse ought such a one to be in the Church which is the house of the living God lest the Gospell come to reproach through such in that godlesse persons would thereby take occasion to open their mouths against the truth How in regard of men That likewise is two-fold either respecting the good of the person excommunicated or of the rest of the Church What is the regard that concerneth the Church That they be not infected with his naughtinesse and that they may keep themselves from the like offence for that if he remaine in the Church and be not punished First either men would be provoked to commit the like sinnes for the Apostle comparing a sinfull man to leaven 1 Cor. 5. 6. teacheth that a little leaven will sowre the whole batch so one wicked man will infect the whole Church Or Secondly the weak would take occasion thereby of falling away from the truth and others yet without would be holden from comming unto it What is the regard that concerneth him that is cast out That he being shamed may be brought to repent and turne unto the Lord as the Apostle saith of the incestuous person who should be cut off for the destruction of the flesh that is the naturall corruption and for saving of the spirit that is the man regenerate 1 Cor. 5. 5. 1 Tim. 1. 20. If the severity of this sentence be such as hath been declared how then tendeth it to Reformation They that are thus censured are only delivered to Satan conditionally if they repent not so it is a meanes either to bring them to Christ or send them to the devill as a hand almost cut off and hanging but by the skin is in danger to be lost unlesse some skilfull Chirurgeon binde it up What is to be done to him if he repent He is to be received of the Church whom as they loose in earth our Saviour Christ looseth in
heaven yet he is not by and by to be admitted to all priviledges of the Church but to be suspended for a time till the fruits of repentance may better appear for if some in the law for a certain pollution in a lawfull duty of burying the dead were suspended from the Passeover Numb 9. 6. much more in the Gospell for such obstinacy How many sorts of suspensions then are there Two one going before excommunication and the other following the same towards them that are penitent both which were shadowed in the Leviticall law in the case of Leprosie For first in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time not only from the worship of God but also from all society of men and how much more may it be lawfull under the Gospell to execute the censure of suspension afâ—er two admonitions upon a known offence when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe and placed in his tent where he stayed for certaine dayes it being not lawfull for him to come into the Tabernacle So much of the medicinall censures what is the last censure of fearfull revenge The curse unto death called by S. Paul Anathama Marenatha 1 Cor. 16. 22. that is accursed untill the Lord come or everlastingly which is thought to have been executed upon Hymeneus and Alexander by Paul 1 Tim. 1. 20. and afterwards upon Iulian by the Church then Against whom is this censure to proceed This everlasting curse which is the most fearfull thunderclap of Gods judgement is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures and shewe thâ—ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them giving tokens even of that unpardonable sinne against the Holy Ghost Which fearfull sinne by how much the more difficult it is to be discerned and knowne by so much the more care is this heavie doome to be used by the Church Yet doubtlesse God doth sometimes give cleare tokens thereof in blâ—sphemous Apostates such as Iulian and others who malitiously oppose deride and persecute that truth of God which they have been enlightned in And where God doth set such marks upon them the Chuâ—ch of God may pronounce them to be such and carry it selfe towards them accordingly What are the outward enemies that oppose against the Church of Christ Some doe under the shew of friendship and some with profession of enmity Who are the open enemies Heathens Iewes Turks and all that make profession of prophanenesse by sitting down in the seat of scorners What enemies are they that make shew of friendship Such are al those that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ which are called Hereticks or that break the bond of charity whereby we are tyed in communion one to another which are tearmed Schismaticks or else adde tyranny to schisme and heresie as that great Antichrist head of the generall apostasie which the Scriptures forewarned by name Where are we forewarned of the Apostasie Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall away from Christ No it were impossible that a perfect head should be without a body Why is it then called generall Because the Gospell having been universally preached throughout the world from it both whole Nations did fall and the most part also even of those Nations that kept the profession of it howbeit still there remained a Church though there were no setled estate thereof Is it likely the Lord would barre so many Nations that lived under Antichrist and that so long from the means of salvation Why not and that most justly for if the whole world of the Gentiles were rejected when the Church was onely in Iury for some 1500 years and seeing of the Iewes ten Tribes were rejected and the remainder but a few were of the Church with great reason might the Lord reject those Nations and people for so many ages seeing they rejected Gods grace in falling away from the Gospell which the Lord most graciously revealed unto them rather then to their Fathers before them Is this apostasie necessarily laid upon the See of Rome Yes verily as by the description may evidently appear What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his body so Antichrist is the head of the Romish Church which is his body Who is that Antichrist He is one who under the colour of being for Christ and under title of his Vicegerent exalteth himselfe above and against Christ opposing himselfe against all his offices and ordinances both in Church and Common-wealth bearing authority in the Church of God ruling over that City with seven Hils which did bear rule over Nations and put our Lord to death a Man of sinne a Harlot a Mother of spirituall fornications to the Kings and people of the Nations a childe of perdition a destroyer establishing himselfe by lying miracles and false wonders all which marks together do agree with none but the Pope of Rome How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us First he describeth what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles the Man of sinne and Sonne of perdition declaring hereby not so much his own sinne and perdition which is exceeding great as of those that receive his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the mark of causing Israel to sin and he is so much more detestable then he by how much both his idolatry is more and hath drawn more Kingdomes after him then Ieroboam did Tribes In what respect is he called the man of sin In that he causeth man to sinne and this the Pope doth in a high degree justifying sinne not by oversight but by Lawes advisedly made not onely commanding some sinnes which we are by our corrupt nature prone unto as spirituall fornication but also to the great profanation of the holy name and profession of Christ permitting and teaching for lawfull such as even our corrupt nature not wholly subverted through erronious custome of sin abhorreth as incestuous marriages and breaking of faith and league equivocating and the like which profane men by the very light of nature doe detest In what sense is he called the child of perdition Not as the unthrift mentioned in the Gospel neither as Judas who is passively called the Son of perdition but actively as it is other where expounded where he is called the destroyer Rev.