have deliverance from eternall captivity and torment Thirdly seeing Christ Jesus is the matter of the Covenant of grace betweene God and man it doth also most neerely concerne all men to endeavour all meanes possible A most needfull care is to be had of all men and by their eyes of faith to apprehend Christ who is onely to be apprehended by faith and so to receive the forme and impression of his sacred Image whereby they shall be truely interested in the possession of heaven when those that want this shall be rejected of God with this answer Away from me yee wicked for I know you not because yee have not the Image of my Sonne Fourthly seeing the whole matter of the Covenant of grace is fully contained in the words and workes of Jesus Christ and that all things necessary both to a civill and Christian life are contained in the Story of the holy Gospell it behoveth all men to give that sacred Word preheminence and that no man All directions must be conformed to Scripture neither any state or fellowship of men whatsoever presume to decree or ordaine Canons or Statutes Ecclesiasticall or civill which is any way repugnant or may prejudice the directions of Jesus Christ delivered and set forth in the most holy Gospell but as Christ our Prince our Priest and our Prophet hath given us either by doctrine or example Eccle. 18. Reve. 22.18 19 which needfull directions are necessary and of lawfull use either in a Christian Church or State so no Christian Church or State should presume to innovate or alter those directions which Christ our high Priest and great Prince hath left established unto us but in all directions both in Church and State there must be needfull care that every particular have relation to the truth of holy Scripture and be conformed to the example of Christ for whatsoever direction whether it concerne the soule or society if it bee not either necessarily grounded or agreeth with the Word of God is altogether unlawfull in a Christian Church and State How to square every particular action neither can dispensation make it lawfull or tollerable Therefore by the square of the Scriptures all men ought to measure the Lawfulnesse of every action and direction and that whatsoever shall disagree from God and the holy Scriptures may be judged error and intrusion of disorder and therefore of necessity to be spewed out of every Church and State of Christian men The meditation of this doctrine and these duties should make us serious in our Christian care let us not now content our selves to have onely a generall knowledge of Christ Jesus our Redeemer To consider God in his Majesty onely is terrible but let us labour to understand him in his double nature for if we consider him in his divinity as he is God onely it is a terrour to our remembrance but if we consider him in his double nature it gives us hope and alacrity for the Majesty of God is terrible to sinfull man but his mercy is comfortable and supporteth the falling spirits of our soules which would faint and die in despaire if the grace of God did not succour and give supply to such extremities therefore as God doth most delight himselfe in the use of his mercy so let us delight our soules most in the holy contemplation of his mercy and as Christ Jesus is the most lively character of his mercy Christ Iesus is the character of Gods mercy so let our cares bee most busie in the meditations of Christ his Gospell is the booke of Gods mercies wee have eyes of faith and can both see and read the stories of mercy let us therefore direct our labours and endeavour our studies in the most happy knowledge of our Saviour Jesus Christ Note and in him wee shall finde all goodnesse and infinite variety of matter in him wee shall finde the cause of our redemption Where to finde the cause of mans redemption wee shall finde it in his will wee shall finde it in his working he did cause our good he did effect it also in his will was the cause in his workes was the effect This godly meditation may kindle a zeale in them that were dead in sinne and provoke holinesse where it is not to see the infinite greatnesse Ier. 4.2 Psal 34.20 the infinite goodnesse of God omniscious of God omnipotent to yield himselfe to such a wonderfull difference of fortune he that had all happinesse in the highest degree breathing unutterable pleasure in the bosome of his Father and he that made the heavens and the earth should descend from heaven to earth and there assume the forme of wretched man and in that forme worke such righteousnesse as might satisfie God satisfie the Law for the sinne of man and in that forme to bee borne in poverty to live in contempt and die in disgrace and all this to be done by the onely begotten Sonne of God for the good of man a creature that was become apostate a traytor to God a rebell to his lawes and the very cause and actor of his disgrace death and Tragedy O that I had but words to expresse the imaginations of my soule what formes of mercy we may see in our Saviour Jesus what slackenesse what scantinesse We must meditate what we cannot expresse in words nay what foulenesse of desert we finde in our selves his good and our evill are infinite therefore what we cannot expresse in words or workes let us devise it in our thoughts let us learne to believe and know our Saviour to bee infinite good though we cannot expresse his infinite goodnesse what we can doe to his glory let us by all meanes endeavour it what wee cannot doe our selves let us perswade others let us endeavour any thing that may adde any thing to the honour of our Saviour for in gaining his favour we shall have the fulnesse of all favour and in losing his favour we have naught but tribulation and misery he is the seale of the covenant of grace betweene God and as if wee want our seale wee shall want our assurance and so lose the favour of God A dangerous forfeit and forfeit our eternall estate in Heaven Therefore let us esteeme the favour of our Saviour before all things let us esteeme all things nothing in respect of him if he subscribe not to our pardon wee are but dead the Law hath cast us without him there is no grace no hope of favour no hope of pardon let us direct our eyes of faith unto him upon the bended knees of our heart and when we have found him whom our soule loveth let us resort to him in daily prayer winne his favour by endeavour in faithfull and carefull serving him and make him the sole end of our desires who hath wrought who hath effected our salvation Thus by the assistance of his grace I purpose to doe in my owne particular
and the direction of the holy Ghost should keepe the holy day upon that Lords day or Sunday Apoc 1.9.10.11 agreeable to the practise of the ancient Church and worthily solemnize it on the first day of the weeke in memoriall of the worlds redemption to the honour and praise of the Lord Jesus who rose from death to life upon that day This should stirre up all Christians to a thankfull remembrance of their redemption by Christ his resurrection from the dead Hebr. 2.5 2.11 5.9 And note that with the day the blessing of the day is likewise translated to the Lords day because all the sanctification belonging to this new world is in Christ and from and by him conveyed to Christians and because there cannot come a greater motive or cause then the new creation of the world therefore the worship of God is fitler solemnized on this day then on any other The holy Sunday is the Lords market day for the weeks provision Esa 55.1 2 3. wherein he will have us to come unto him and buy of him without gold or silver the bread of Angels and water of life the wine of the Sacraments and the milk of the Word to feed our soules tried gold to inrich our faith Apoc. 3.18 Gen. 2.2 3. Exo. 20.10 11. precious eye salve to heale our spirituall blindnesse and the white rayment of Christs righteousnesse to cover our filthy nakednesse Of Christs Ascension MEditate upon thy Saviours ascension by a holy contemplation Joh. 20.29 thou faithfull soule for Christ withdrew his visible presence from the faithfull to exercise their faith by holy contemplation and blessed are they that see not Mat. 6.21 Act. 8.21 Colos 3.2 and yet believe where our treasure is there let our heart be also Christ our treasure is in heaven let our hearts therefore be set upon those things that are heavenly and meditate upon those things that be above let us put our confidence in the pledge of the holy Spirit which the Lord left unto us at his departure let us put our confidence in the body and blood of Christ which wee receive in the mysterie of the holy Sacrament and let us believe that our bodies which are filled with this incorruptible food shall at length be raised up againe and that which we now believe in faith wee shall then see with our eyes and our hope wee have now in Christ shall then be reall fruition to our soules the Lord is present unto us here but in part Colos 3.4 but in the mansion of his heavenly kingdome Act. 1.9.10.11 12. we shall behold him in his glory and know him as hee is which is our life our Saviour ascended up from the Mount of Olives the Olive is the signe of peace and joy therefore not without great cause hee ascended up from Mount Olivet because by his passion and holy sufferings he hath purchased peace and tranquillity for amazed and terrified consciences not without cause did hee ascend up from the Mount Olivet for the court of heaven exceedingly rejoyce to receive him the Mount doth not onely put us in minde but doth also call and invite us to heavenly things and seeing we cannot follow him with the feete of our body let us follow him with the feete of our holy desires The disciples stood lifting up their eyes Vers 11. and looking towards Heaven so let all the true Disciples of Christ lift up the eyes of their heart to behold and desire heavenly things Sweet Jesus what a blessed and glorious alteration followed thy passion Oh happy and sodaine change how didst thou suffer on Mount Calvary for our sinnes and how doe I now behold thee in the Mount of Olives there thou wast alone here thou art accompanied with many thousands of Angels there thou didst ascend up to the Crosse in disgrace Luke 24.52 here thou didst ascend up into Heaven in a cloud and in glory there wast thou crucified betweene thieves here thou dost rejoyce amongst the company of Angels and Saints there thou wast nayled to the Crosse as a condemned man here thou art at liberty and dost deliver those that were condemned Eph. 5.23 30 there suffering and dying here rejoycing and triumphing Christ is our head and the Saviour of the body we are his members Rejoyce therefore and bee glad thou faithfull soule for though our sinnes doe hinder us yet the communion of nature doth not repell us where the head is there shall the members be also our head is in heaven therefore the members have just and great cause to hope for entrance there not onely so but they are assured already that they have possession there Christ descended from Heaven to redeeme us and againe hee ascended up into heaven to glorifie us unto us was he borne Note for us did he suffer and for us did he ascend our charity is confirmed by Christs passion our faith by Christs resurrection and our hope by Christ ascension Let us strive to follow Christ our Bride-groome not onely with our ardent desire but also with our good workes Acts 21.27 Acts 1.10 for nothing that is defiled shall enter into this heavenly City The Angels that came from heavenly Ierusalem appeared in white robes by purity and innocency is figured that no pride can ascend with the Doctour of humility nor no malice with the Authour of goodnesse with the lover of peace there ascends no discord and with the sonne of the Virgin there ascends no uncleannesse after the parent of vertue there ascend no vices and after the just person there ascends no sinnes Therefore he that desires to see God face to face let him so live here in this world as in his sight and hee that hope for celestiall things let him contemne terrestriall things Our Saviour Christ promised unto his Apostles that after his departure he will send unto them from his father a comforter John 14.26 15.26 Luke 24.47 Vers 47. John 24.17 the holy Ghost the Spirit of truth to testifie of him and to teach them all things and to endue them with power to preach repentance and remission of sinnes in his name among all Nations saying Peace I leave with you my peace I give unto you Therefore let not our hearts be troubled neither let us feare but that our Saviour which redeemed us will also through his merits and mediation glorifie us in Heaven O sweet Jesus draw our hearts unto thee whether thou art gone before and that in the meane time wee may immitate thy goodnesse mercy truth and patience and follow thee in the same Amen Of the holy Ghost OUr Lord Jesus ascending up into the Heavens and entring into his glory Acts 2.4 Vers 1. Exod. 10.11 sent the holy Ghost upon the Apostles on the day of Penticost as in the old Testament when God proclaimed the Law in Mount Sinai he came downe unto Moses So when the Gospell was
nothing else but the soules travelling unto God It is the sword of our defence Eccles 35.17 18. for the soule of him that continueth in prayer is secure and safe from all the assaults of the divell for God doth alwaies heare the prayers of the faithfull if not according to their desire yet to their salvation and profit and we may assuredly hope that either he will give us that which we aske or else that which he in his wisdome knoweth to be more profitable for us for God gave us his onely begotten Sonne that infinite and most excellent gift wee being not worthy of it nor hee being not intreated thereunto what will he then deny us if hee be intreated by earnest and faithfull prayer We cannot doubt of the Fathers hearing or the Sons interceding upon all occasions wee may with Moses by prayer enter into the Tabernacle Numb 7.89 and consult with the Lord our God and we shall speedily heare his divine answere Luke 9.29 Our Saviour Christ was transfigured when hee prayed so are there many changes wrought in the soules of the faithfull in the time of prayer for prayer is the light of the soule and oftentimes leaves him in joy whom shee found in despaire With what face canst thou behold his Majesty unlesse thou dost first worship him Eccle. 53.1 2. who sends that glorious light for thee to looke upon how canst thou at thy table fall to thy meate unlesse thou doest first worship and give praise unto him who in his bounty bestowes those good creatures upon thee with what hope darest thou commit thy selfe to the darknesse of the night and bee safe from the dangers of the day unlesse thou dost first fore-arme thy selfe by faithfull prayer what fruit canst thou expect of thy labours and successe in thy travels unlesse thou dost first worship him and commit thy selfe to his gracious care and providence by prayer Math. 7.7 without whose blessing all labour is unprofitable and vaine If therefore thou wantest temporall blessings aske in faith and it shall bee given you if thou desirest Christ seeke him by prayer and thou shalt finde him if thou desirest that the gate of divine grace and eternall salvation should be opened unto thee knocke and it shall be opened and if in the desert of this world the thirst of tentations the penury and want of temporall things afflict thee come with devotion unto the spirituall rocke 1 Cor. 10.4 which is Christ and strike it with the rod of prayer and thou shalt feele the streames of divine grace to coole the thirst of thy penury Gen. 8.21 offer the sweet smelling and acceptable sacrifice of prayer unto God and his wrath shall cease from thee converse with him every day by faithfull prayer which is the spirituall conference betweene God and the devout soule prayer pleaseth God therefore invite the Lord to the house of thy heart by earnest prayer and he will be thy guest and not forsake thee Psal 29.2 Whosoever desireth to be heard let him pray with wisdome with fervency with humility with faith with perseverance and with confidence let him pray with wisdome for such things as tend to the glory of God the good of his neighbour and the salvation of himselfe God is omnipotent therfore do not thou in thy prayers tie him to means God is most wise doe not thou in thy prayers ascribe him an order let not thy prayers breake forth rashly but let the conduct of faith guide thee which hath respect unto the Word therefore such things as God hath absolutely promised in his Word pray for absolutely and such things as he hath promised with condition as temporall things To the reprobate and ungodly person pray for with condition and such things as hee hath not promised in his Word in no wise pray for God doth often give in his wrath that which in his mercy hee doth deny therefore follow the example of Christ who resigned his will wholly unto God pray with fervency for how canst thou desire that God should heare thee when thou hearest not thy selfe but the tongue out-runneth the minde Wouldst thou have God mindfull of thee when thou art not mindfull of thy selfe God will not heare thy prayers without the affection of the heart John 4.23 Luke 6.12 John 17.1 the minde must be so inflamed with the heat of cogitation that it may farre surpasse what the tongue expresseth and this is to worship in spirit and truth for such worship the Lord requireth Christ prayed in the mount and lifted up his eyes toward heaven So must wee turne away our minde from the creatures and turne them unto God for otherwise thou dost injury unto God to pray unto him to attend unto thee when thou art not attentive unto thy selfe And seeing God dwelleth in the hearts of the faithfull and godly there needeth not alwaies words because hee is present even with the thoughts Luther oftentimes one sigh moved by the holy Ghost and offered in the spirit is more acceptable to God then long repetitions of prayers where the tongue prayeth and the heart is plainly dumbe let him pray with humility and place no confidence in his owne merits but onely in the grace and mercy of God Christ being the Temple of the divinity at his passion he cast himselfe to the ground Marke 14 35. and prayed behold how that most holy soule humbled it selfe before the divine Majesty let us pray with faith the sooner one prayeth the more profitable the oftener the better the more fervently 2 Cor. 6. the more acceptable with God let us pray with perseverance for if God delay his benefits and doth not presently give them he commends them unto us and doth not deny them the longer things are desired Matth. 21.22 The efficacy of faithfull prayer the sweeter and the more acceptable they are being obtained let us pray with confidence of heart that is aske in faith without doubting and thou shalt have what thou desirest either ease reliefe redresse or comfort the examples are many they are infinite set forth in Scripture of our godly Fathers Prophets and Apostles amongst which is declared the wonderfull effect of prayer Josh 10.12 13. that at the instant request of Joshua made unto God the Sunne stood still in the middest of the sky the space of one whole day untill the people of God had revenged themselves upon their enemies and Elias prayed unto the Lord that it might not raine upon the earth 1 King 17 1. 18.1 Jam 5.17 18. 1 King 17.22 and it rained not for the space of three yeeres and sixe moneths and againe he prayed and the sky gave raine and the earth yeelded her fruit Againe Elias by prayer unto God 1 King 18.37 38. raised up the dead child of the widow of Sarepta and at his prayer fire falleth from heaven and consumed the burnt offering the wood
Gen. 20.17 stones dust and water at the prayer of Abraham God healed King Abimelech his wife and his hand-women and they bare children Isaac prayed unto God for his wife because shee was barren Gen. 25.21 and the Lord well heard him and Rebecca his wife conceived and was delivered Gen. 32.11 33. Jacob prayed to God that hee might be delivered from the hand of his brother Esaâ— and the Lord heard him and reconciled him to his favour and imbraced him fell on his necke and kissed him Exod. 8.12 13. Exod. 9.28 29 33. as often as Moses prayed unto God hee was well heard when the frogs at his prayer were taken away from Pharaoh and the flies the hayle and thunder ceased the locusts were rid away Exo. 10.18 19. the Amalechites which were the enemies to the people of Israel were overcome by prayer the Lord Exo. 17.11.13 at the prayer of Moses was appeased with Israel with whom he was angry for their grievous offence in setting up a golden calfe his sister Miriam at his prayer Exod. 32.11 was healed of her leprosie the wrath of God Numb 12.13 Numb 14.19 20. when hee went to destroy the Israelites which murmured and desired to returne into Egypt againe was at the prayer of Moses pardoned by the prayer of Moses Numb 21.7 8. Iudg. 6. the people were cured from the fiery serpents Israel being brought low and distressed by the Midianites cryed unto the Lord and was delivered Manoah the father of Samson Iudg. 13. prayed unto God that the Angel might againe appeare which was granted him Samson being sore athirst Iudg. 15.18 19. prayed unto the Lord and the Lord sent him water out of a tooth and when hee had drunke thereof Iudg. 16.28 29 30. his spirit came againe and hee revived Samson by his prayer made unto the Lord received his old strength and was at once revenged on his enemies 1. Sam. 7.9 c. when he was blind Samuel prayed unto the Lord for to deliver the Israelites out of the hands of the Philistims and hee was well heard 1 Sam. 12.16 and the Philistims were discomfited at the prayer of Samuel the Lord sent noises raines from heaven to terrifie the people and they feared the Lord. David We may see the effect of Davids prayers every where in the Psalmes where hee saith oftentimes I have cryed unto the Lord with my voyce and hee hath heard mee when I cryed unto the Lord of my righteousnesse he heard mee and in my trouble I called upon the Lord Psal 18. and cryed unto my God and bee heard my voyce from his holy Temple and my cry entered into his eares I will saith hee call upon the Lord which is worthy to be praised so shall I be safe from mine enemies 1 King 2. 2 King 9.13 I cryed unto thee and thou hast healed me Salomon prayed unto the Lord God concerning the people of Israel 2 Kin. 4.28 c. and is heard of the Lord and his prayer and intercession is granted Elizeus by prayer raised up the dead childe of the Shunamite 2 King 6.17 againe he prayed unto the Lord and the young mans eyes were opened and he looked and behold he did see aid from heaven 2 King 20. Ezechias by prayer obtained at Gods hand both recovery of his health and also the prolongign of his daies Jobs friends talked amisse before the Lord Job ult and yet their offence was pardoned at the prayer which Job made for them The Apostles prayed unto God and the place was moved where they were assembled together and they were filled with the holy Ghost Acts 4.31 Acts 9.40 41. Acts 10.4 Peter making his prayer unto God raised up Tabitha from death and restored her to life Cornelius prayed unto God and his prayer was had in remembrance before God the Church prayed for Peter when Herod had cast him into prison Act. 12.5 c. and the Lord delivered the Apostle from his bonds and out of prison at the prayer of S. Paul and Silas Acts 16.25 c. the prison was shaken with an earth-quake and all the dores thereof were opened and their bonds loosed Paul prayed for Publius father Acts 28.8 who lay sicke of a fever and of a bloody-flixe and restored him to health these examples out of the Scriptures doe sufficiently declare how attent the Majesty of God is to heare and grant their prayers who doe heartily call upon his holy Name either for themselves either for others whereby we may perceive what the wonderfull efficacy of prayer is before God the prayers of the faithfull be alwaies acceptable unto God and that hee hath a much better regard and consideration of our necessities then we our selves be able to understand although he doe not at all times performe the same which wee doe desire or not after the same manner or so soone as we doe aske it fot as Saint Iames saith Note you doe demand and not receive what you desire Iam. 4.2 3. because you aske â—misse even to consume it upon your lusts and unlawfull desires Therefore hee that desires to pray effectually unto God and be heard must not be violent and wrathfull cruell and unmercifull against his Christian brethren neither proud nor mistrustfull but they must be quite voyd from anger and strife and ready to forgive when they have any quarrell against their neighbours For God is so offended by these faults that in respect of them hee doth abhorre our prayers There be many other hindrâ—nces but these bee the most generall and therefore with the greater circumspection to be eschued Aske in faith and waver not Iam. 1.6 for hee that wavereth is like to the wave of the Sea which is tost and carried about with the wind Therefore let not that man suppose that hee receiveth any thing from the Lord sometimes wee doe pray so coldly without heart or spirit Ecclus. 18 22. that we our selves perceive not what it is that we mumble in our mouth Therefore hee that so prayeth and heareth not himselfe how can hee hope to be heard of God we must not put the fault in God if wee obtaine not what we desire at his hands but in our owne sinnes and wickednesse vices and naughtinesse whereby wee doe hinder his goodnesse grace and mercy from performing those things which wee doe aske for hee is so good and mercifull unto us that he hath a regard of our health and salvation and doth give us such things as doe serve for our necessities but it falleth out oftentimes that he doth not grant us our petitions because if we had them they should be more harmefull then profitable unto us Therefore we must pray with continuall and unfeigned hope and trust in God that in his good time he will heare our prayers and grant our requests Therefore hee that prayeth unto God to
that their glory multitude and wealth with such as rejoyce in her shall descend into it Thus hath a man a fall and is brought low and the high lookes of the proud shall be cast downe Vers 15. Psal 36.12 there are they fallen all that worke wickednesse they are cast downe and shall not be able to stand To the Reader IF thou wouldst understand the Deity Behold the mystery of the holy Trinity An Essence divine eternall infinite is hee Spirituall and of wonderfull magnanimity Of power of might and majesty Of goodnesse greatnesse and excellency Of glory continuance and quality And is perfectly good unchangeably From everlasting and perpetually And is every where present repletively Essentially potentially and vertually Which is seene by his admirable works apparantly With our eyes and minde continually From age to age universally This Almighty God incomprehensible Omnipotent invisible and incomparable Immortall incorruptible and unspeakeable Dwelleth in light inaccessible And is coequall coessentiall and coeternall Of one substance immutable and unsearchable This high blessed Heavens Creatour Is the earths creatures Conserver Increaser nourisher repairer and governour By his omnipresent power Although he dwels in Heaven principally Yet hee is and dwels on earth effectually In the faithfull his elect especially In his wisedome grace and mercy Therefore be praised evermore the Trinity Father Sonne and holy Ghost in unity This to believe is godly charity Saving faith and holy piety For speaking of Gods simple verity Nought more beseemes then true simplicity If further thou wouldst understand his Majesty Goe in behold and see his excellency For what I know of his all-knowing worth With single heart I have simply here set forth Thus wishing that my labours may To heavens rest thy soule convey No attributes can sufficiently expresse the essence of God but the attributes which be given unto God be taken out of the usage of mens speech and so applyed unto the nature of God to the end that those things which cannot be properly expressed by any toung nor language may yet at the least wise be by the figures of mens speeches in some sort shadowed whatsoever therefore is spoken of God is so in God as it serveth to helpe our weake understanding to conceive in our reason and to utter in our speech the majesty of his divine nature quality and essence for of himselfe he is infinite and ineffable in his essence might power and working THE SOVLES PROGRESSE TO THE Celestiall CANAAN Of the Essence of God and how he is to be understood in his holy Attributes so farre as hee hath revealed himselfe in holy Scriptures for otherwise no man is able to define what God is ALL men are by a certaine instinct of nature desirous of knowledge and account ignorance evill and unseemely like a defective body or lightlesse house for knowledge is the eye of the mind the light of the soule the ornament of grace and nature and is a collection of understanding gathered in the grounds of learning by the instruction of wisedome Eccles 1. shee is the exercise of memory in the actions of the mind and the imployer of the senses in the will of the Spirit and such Riches as will swimme with the master when he suffers shipwracke and sees his whole estate sinke before his eyes Now the more excellent a thing is the more worthy it is of our knowledge for it is discommendable and uncomely for anyman to bee ignorant of himselfe especially of the causes the meanes and manner of his eternall Salvation and Redemption from horrible and intolerable Misery To further this knowledge my purpose is out of the Scriptures and by the helpe of sundry learned and orthodoxall Writers briefly to shew and set forth how God is to be understood and so we shall as in a glasse behold what course the Lord hath in his wisedome taken to manifest his grace unto us and to make us partakers of his glory 3 Meanes to know that there is a God Touching this matter there are three waies whereby God doth manifest and open himselfe to the knowledge of man the first way and most generall consisteth in his working where the Majesty of God setteth himselfe to be seene in all his workes throughout the compasse of all the world in Heaven as well as in the earth Rom. 1.20 this way is most generall because it is so set forth to all people of all Nations that no man can excuse himselfe for not knowing God Vers 19. It cannot be denied but that there is in us a certaine quicknesse of understanding and strength of reason Wisd 13. as might be the eye of our minde whereby we may know in Gods Workes God himselfe the worker thereof but unlesse the brightnesse for the workes of God were so great that they did set forth the Majesty of the worker to bee seene throughout all the earth our reason should have had no cause or meanes to have knowne that there had beene a God Therefore the first cause of our knowledge of God is attributed to the light and brightnesse of the Workes of God whereby the Philosophers did acknowledge the Majesty of the invisible God Rom. 1 c. How the Philosophers knew God by his Workes as the Apostle witnesseth For first they did observe in the Workes of God an exceeding great Majesty an infinite multitude a wonderfull variety a most constant order a seemely agreement an endlesse continuance a pleasant vicissitude or entercourse of things comming and going briefly Wisd 13. such wisedome in creating governing and bestowing of things and in conserving of them such power and might that they could ascribe the whole workemanship of all things Heavenly and earthly to no other nature but to the Nature of God Besides this they tasted indeed of the wonderfull goodnesse of God by the infinite number of commodities growing unto them both from Heaven and earth which the Apostle rehearseth saying Acts 14.17 Verely hee left not himselfe without witnesse doing good and helping them from Heaven giving raine and fruitfull seasons filling their hearts with food and gladnesse Thirdly they felt a marvellous terrour of lightning earthquakes Math. 24. pestilences gapings of the ground strange sights and apparitions from Heaven in the Sunne Moone Starres and Comets the fore-shewers of great mischiefes and slaughters and withall that the prophesies of things to come such as were Sibyls Iob. 37. Iob 38. and of the Prophets were so certaine and true that they plainly passe the limits of mans fore-knowledge and proved the power of the God-head to governe all things in the world They that bee so unfaithfull and grosse Some believe nothing but what they see with their eyes as the Stoicks and Epicures that they cannot apply their understanding and credite to things invisible be so affected for the most part that they believe nothing neither of the life felicity and glory of Heaven neither of the
him in trouble and deliver him and bring him to honour and shew him my salvation Thus farre of the nominall Attributes The reall Attributes are of two sorts either absolute or relative the absolute Attributes cannot in any sort agree to any creature but to God alone these are two Simplenesse and Infinitenesse Simplenesse is that whereby God is voide of all composition division multiplication accidents or parts compounding either sensible or intelligible so that whatsoever hee is he is the same essentially it hinders not Gods simplenesse that hee is three because God is three not by composition of parts but by co-existence of persons Job 11.8 Infinitenesse is that whereby all things in God are void of all measure limitation and bounds above and beneath before and after From these two doe necessarily flow three other absolute Attributes Act. 7.48 49. 1 King 8.27 1. Unmeasurablenesse or Ubiquity whereby he is of infinite extension filling heaven and earth containing all places and not contained of any space place or bounds and being no where absent is every where present hee is universally present repletively every where inclusively no where Psal 19.1 by which God is said to be in heaven because that there his power wisedome Hos 2.21 Esa 40.22 c. and goodnesse is in a more excellent manner seene and enjoyed as also because that usually he doth from thence powre both his Blessings and Judgements upon us 2. Unchangeablenesse whereby God is void of all change both in respect of his Essence and Will 3. Eternitie whereby God is without beginning of daies or end of time and without all bounds of precession Thus farre of the absolute Attributes now of the Relative or such as have reference to the Creatures Those are five 1. Life 2. Understanding 3. Will. 4. Power 5. Majestie 1. The life of God is that by which as by a most pure and perpetuall act Psal 36.9 hee not onely liveth of himselfe but is also that ever and over-flowing Fountaine of life from which all creatures derive their lives so as that in him they live move breath and have their being and because his Life onely differs not from his Essence therefore God is said onely to have Immortality the second Tim. 6.16 is Understanding or Knowledge of God and is that whereby by one pure act he most perfectly knoweth in himselfe all things that ever were are or shall be yea the thoughts and imaginations of mens hearts 2. This knowledge of God is either generall by which God knoweth simply all things eternally the good by himselfe 1 King 8.39 Psal 139.2 c. the evill by the good opposite unto it imposing first things contingent the lot of contingence and to things necessary the law of necessity and thus knowing all things in and of himselfe Luk. 16.15 Hebr. 4.22 he is the cause of all the knowledge that is in all both men and Angells secondly the speciall knowledge called the knowledge of approbation Rom 11.33 by which hee particularly knoweth and graciously acknowledgeth onely his Elect for his owne 2 Tim. 2.19 Understanding also containes the wisedome of God by which hee most wisely ruleth them to serve his owne most holy purpose and glory 3. The Will of God is that whereby of necessitie he willeth himselfe as the soveraigne good and by willing himselfe willeth most freely all other good things which are out of himselfe though in it selfe the will of God be but one 1 Tim. 2.5 Rom. 9.15 16 as in his Essence yet in respect of the divers objects and effects it is called in the Scriptures by divers names 17 18. 1 Joh. 3.1 The first Love whereby is meant Gods eternall good will whereby hee ordaineth his Elect to be freely saved through Christ Psalm 45.8 Ephes 1.11 and bestoweth on them all necessarie graces for this life and in the life to come taking pleasure in their persons and service 2 Thes 1.6 The second Justice is Gods constant will whereby hee recompenseth men and Angells 2 Tim. 4.8 according to their works ' punishing the impenitent according to their deserts called the justice of his wrath Deut. 7.9 10. and rewarding the faithfull according to his promise called the justice of his grace The third mercy Psal 145.7 c. which is Gods mere good wil and ready affection to forgive a penitent sinner notwithstanding all his sinnes and ill deserts Mat. 16.18 19. The fourth goodnesse whereby God willingly communicateth his good with his creatures Psal 146.6 c. and because hee communicateth it freely Numb 23.19 20. it is termed grace The fifth truth whereby God willeth constantly those things which he willeth 2 Pet. 3.9 10. effecting and performing all things which hee hath spoken in his appointed time Rom. 2 4. The sixt is patience whereby God willingly forbeares to punish the wicked so long as it may stand with his justice 1 Thes 4.3 and till their sinnes be ripened The seventh holinesse Heb. 12.14 whereby Gods nature is separated from all prophanenesse and abhorreth all filthinesse 1 Pet. 1.5 and so being wholy pure in himselfe delighteth in the inward and outward purity and chastity of his servants Esay 6.2.3 which hee infuseth into them The eight Anger whereby is meant Gods most certaine and just will Psal 106.23.29 40 41. in chastning the Elect and in revenging and punishing the reprobate for the injuries they offer to him and his chosen Reve. 19.1 2. and when God will punish with rigor and severity Thes 1.1.10 then it is tearmed wrath temporall to the Elect and eternall to the reprobate Fourthly Gen. 17.1 Psal 115.3 Math. 11.26 Math. 8.2 Eph. 1.11 Math. 3.9 20.34 Rom. 9.17 18. the power of God is that whereby hee can simply and freely doe whatsoever hee will that is agreeable to his nature and whereby as he hath made so hee still ruleth Heaven and earth and all things therein This almighty power of God is either absolute by which he can will and doe more than he willeth or doth or actuall by which God doth indeed whatsoever he will and hindereth whatsoever he will not have done Psal 115.3 Fifthly Majesty is that by which God by his absolute and free authority raigneth and ruleth Chro 29.11.12 2 Sam. 7.22 Apoc. 5.12.13 Rom. 9.15 Luke 19.27 Psal 2.9 110.1 as Lord and King over all creatures visible and invisible having both right and propriety in all things as from whom and for whom are all things as also such a plenitude of power that he can pardon the offences of all whom he will have spared and subdue all his enemies whom hee will have plagued and destroyed without being bound to render to any creature a reason or account of his doings but making his owne most holy and just will his onely most perfect and eternall Law from all these Attributes ariseth
one which is Gods soveraigne blessednesse or perfection Blessednesse is that perfect and unmeasurable possession of joy and glory which God hath in himselfe for ever and is the cause of all the blisse and perfection that every creature enjoyeth in his measure Of these Attributes we must hold these generall rules No Attributes can sufficiently expresse the Essence of God nor declare what he is because he is infinite and ineffable whatsoever therefore is spoken of God is not God but serveth rather to helpe our weake understanding to conceive in our reason and to utter in our speech the Majesty of his divine Nature so farre as hee hath vouchsafed to reveale himselfe unto us in his Word All the Attributes of God belong to every of the three Persons as well as to the Essence it selfe with the limitation of a personall propriety as the mercy of the Father is mercy begetting the mercy of the Sonne is mercy begotten the mercy of the holy Ghost is mercy proceeding Againe the essentiall Attributes of God differ not from his Essence because they are so in the Essence that they are the very Essence it selfe therefore in God there is nothing to bee found which is not either his Essence or Person to speake properly there are not in God many Attributes but one onely which is nothing else but the divine Essence it selfe but in respect of our reason they are said to be many different Attributes for our understanding conceives by the name of mercy a thing differing from that which is called Justice Gods essentiall Attributes are not therefore really inseparable for the Essentiall Attributes of God are not parts or qualities of the divine Essence nor accidents in the Essence as in a subject but the very whole and intire Essence of God so that such Attribute is not an other and another thing but one and the same thing There are therefore no quantities in God by which he may be said to be so much and so much nor qualities by which he may be said to bee such and such but whatsoever God is hee is such and the same by his Essence By his Essence he is wise therefore wisedome it selfe by his Essence hee is good therefore goodnesse it selfe by his Essence he is mercifull therefore mercy it selfe by his Essence he is just therefore justice it selfe c. in truth and in a word God is great without quantity good true and just without quality mercifull without passion an act without motion every where present without fight without time the first and the last Iam. 1.17 the Lord of all creatures from whom all receive themselves their being and all the good they have Of the Majesty Greatnesse and Qualitie of GOD. THe question here is not of any bodily quality How the question is of Gods quality and what manner of thing the quality of God is but of the Majesty of God for hee is wonderfull not in body which hee hath not but in godly Majesty which appeares in his goodnesse wisedome power glory and eternity the quality of Gods Majesty is such that it cannot be expressed though a man would say his goodnesse his power his wisdome and glory is the greatest of all for these words superlative because they doe include a certaine comparison of other that be good wise and strong doe agree better with men than with God unto whom they cannot bee attributed but so that they shall seeme to diminish his divine Majesty and excellency chiefly because hee is alone good alone wise and alone strong therefore when we consider the quality of the goodnesse wisedome strength glory and continuance of God wee must forbeare all comparisons and acknowledge that his goodnesse wisedome greatnesse majesty power and glory is incomparable passing great and his continuance infinite and this infinite excellency of Gods goodnesse wee must observe Rom. 1. and honour in his creation disposition and providence wherewith hee hath made disposed and governed all things passing well chiefly in his loving kindnesse that hee sent his Sonne into the world for our salvation the excellency of his strength and power appeareth in his word whereby he made Heaven and earth and all things of nothing his infinite wisedome is to be seene as well in his creation as in his marvellous ordering of all things Let this be sufficient to have touched somewhat pertaining to this matter now of the workes of God After those things that wee have briefly noted of the Essence Persons Nature and Majesty of God the next is to looke into his workes for it is best knowne by his workes both that hee is what hee is and of what quality he is and how great he is Wherefore every godly heart will yeeld all his endeavour to looke continually into the workes of God with the eyes of faith that hee may be perfectly instructed by them what he ought to judge of him God hee worketh continually and without ceasing Christ saith My Father worketh even till now Iohn 5.17 God is every where present both essentially and potentially and vertually for God is infinite as well in his Essence as in his Might Power and Working For as the Apostle saith Acts 17.24 25 26 27 28. God worketh all in all for all things be not onely of him and by him but in him through him also he is therefore generally present every where and in all and so preserveth directeth governeth all things but especially touching his speciall majestie and glory hee is and dwelleth in Heaven but by his goodnesse and grace he is dwelleth and abideth in his elect and faithfull people on earth such as doe love and obey him whom he doth especially love preserve defend and keepe which is called the presence of his grace Therefore what surer safeguard can there be unto man subject to so many dangers afflictions miseries and calamities than to have his God present with him by a certaine speciall grace and favour but in the wicked and the ungodly he is in them in his anger and wrath Psal 78.31 c. whom hee doth abhorre as reprobate and cast off For the presence of him which is the maker preserver For as much as the Essence of God is contained in no place yet it cannot be said that it is no where so that of necessity it is every where and governour of all cannnot be idle but worketh all in all and with the power might and working of him all things should lie dead and to no effect so that of necessitie God in his Essence and working is every where like as if a man should say of the soule that it is contained in no certaine place of the body yet for all that it is in every place and in all parts and doth fill the whole body so like as if our body were destitute of the operation of the soule it were dead therefore the soule is certainly present in the whole body and every
is guilty of injustice and must answer the fault at the barre of death for God hee maketh his Sunne to shine upon all indifferently and hee hath given the world and the Creatures therein to mankinde generally and not to one man one family or one kingdome this may both teach and judge the mercilesse who can see and not relieve the extremities of men distressed men their brethren The meditation of this power of this love of God in creating a world of Creatures for the service of man and seeing it hath pleased him to make a reasonable soule and a sharer of these infinite blessings I have resolved with my selfe to declare my selfe in all dutifull demonstrations to my God and to use the Creatures hee hath given mee with moderation as hee hath commanded I have made a covenant with my soule that I will not appropriate that to my private which God hath made common If God give mee abundance I will open my liberality Luk. 16.2 How to employ Gods Talents I will give as God doth to all but carefully to the wants of faithfull men distressed I will remember that what I have I must use what I use not I must bestow lest Gods talents be without imployments and so God discharge mee of trust if God give me wisdome and knowledge more then some others I will not be silenced How to occasion an holy meditation I will not obscure the grace and gift of God I will not deny my God I will not deny the world my service but in whatsoever God shall enable me in that I will be industrious if I can doe nothing of desert or common profit yet will I spend my houres in holy meditation I have resolved I will still travell in holy exercise when I cannot profit generally I will pray generally wee are all the Creatures of one God the Word of God gave forme to every Creature therefore every thing that presents my eye shall move my holy meditations When I shall behold the wonderfull frame of heaven I shall revise on the creation and admire God his Mercy his Majesty I shall remember the happinesse of heaven and refresh my selfe in adversity with hopefull confidence Where to repose our confidence When I consider the earth I shall remember the basenesse of my beginning what I was in sinne what I am in grace this shall teach me to deny my selfe and wholly to depend on the favour of my God When I see unreasonable noysome and evill Creatures I shall have cause of acknowledgement for God might have made me so or worse Lastly when I shall see wicked men pride themselves in their vanities Pitty can respect our enemies I shal both pity and glory pity the misery of their soules and glory in the fortune of my owne and thus with these and such meditations my soule shall breath content Of the Angels their Nature their Office their Fall Moses of purpose did leave to speake any thing of the creation of Angels because of the disposition of the people bent to Idolatry It is supposed they were Created the first day of the Creation as appeareth Job 38. THat the Angels were created is most certaine the time of their creation is not certaine but doubtfully and diversely believed many men have spent their judgements in conjectures all such are more curious than wise because the truth thereof cannot certainly be determined neither if it could the knowledge thereof were not necessary or materiall to salvation for whatsoever knowledge is necessary for the happinesse of our soules is by God himselfe taught in the testimony of holy Scriptures This knowledge of the time of the creation of Angels being not taught by God doth make the search thereof unprofitable unlawfull for God doth nothing at peradventure but all things in judgement and with the advice of his divine wisdome God having denied this knowledge doth forbid the search of this unknowne unprofitable knowledge that which I desire to know which I desire to make knowne is contained in the testimony of holy Scriptures the which denying me this knowledge of the creation of Angells I forbeare to search the knowledge of Gods secrets and rather to be thought ignorant than audaciously bold with forbidden knowledge That which is needfull to be knowne of Angells is their nature their office in their nature must be considered what they are in substance what in quality they be heavenly invisible Creatures pure and spirituall of the substance and nature of our soules eternall in respect of ending without corruption in their quality is considered their power being at all times and upon all occasions able and ready to performe the excution of Gods service their office is that they are Gods messengers their imployment is either in Judgements or Mercies this Compendium is the knowledge of them all in generall The good and evill Angells were all created in one nature before the fall and apostacy of Angels The Angells and those that now are divells being at the first creation of one quality of one power and one excellence of nature after the fall of Angells who for their unsupportable pride were cast from the presence of God into eternall darknesse 2 Pet. 2.4 and damnation the Angels divided themselves the better part keeping their first estate kept their entertainment with God Math. 18.10 and continued his favour and service Iude 6. the worst dividing themselves left the service of God and the fellowship of good Angels and bend their whole endeavour against God and against his blessed Angels and against the Saints that love and serve him this apostacie and division of Angels have divided them in their nature and in their offices The full opposition of the good and evill Angels the good Angels ever labouring the good of men the evill angels to hinder and prevent the goodnesse of God and his good Angels labouring by all meanes to bring mankind to their owne condemnation In their offices likewise they disagree for God doth commonly imploy his good Angels in his workes of mercy and favourable protection the divels hee imployeth in the execution of his judgements and corrections not that hee needeth their service but that hee forceth them against their will to his obedience God can enforce the divels in workes of his own glory These severall imployments of the good and evill angels are not alwaies of necessity though very common for God when hee pleaseth maketh good Angels destroy and inflict vengeance and the divels hee can and doth use in his workes of greatest mercy and this the divels doe not with consent but are either forced by the unresistable power of God or else deceive themselves in the end of their owne working God making that which they intend for evill to tend to a good end farre beyond and contrary to their purpose and expectation Iude 6. The good Angels have both liberty and pleasure in the service of
him and that Angels in their spirituall natures are sent to minister Heb. 1.14 for their sakes that shall be heires of salvation It doth remember us first the wonderfull love of God toward mankind in sending his choice servants the Angels that waite in his presence neere the person of his Majesty to be imployed about men in the service of their salvation Secondly it ought to move men to a precise reverence in the common behaviour of their lives that they forbeare not only the committing of grosse and capitall sins but all unseemlinesse both of words and actions as St. Paul saith For the reverence of Angels for as divels are banished and driven away from the possessed 1 Cor. 11.10 by prayer and holy exercise so the good Angels then leave our company when we delight in wickednesse and unseemely behaviour therefore consider thou devour soule how great the goodnesse of God is toward thee Math. 1. who hath made his Angels thy keepers and hath sent his owne Sonne to redeeme thee Note the Sonne of God is made flesh to save us the holy Ghost is sent to sanctifie us Acts 1. the Angels are sent to protect us So then all the Court of Heaven doth as it were serve us and convey their benefits unto us therefore no wonder that all inferior creatures were made for the use of man seeing the Angels themselves creatures far more excellent do not deny their ministry unto us the Angels themselves are present with us and do refresh and ease us when we are weary with the burthen and heat of temptations and calamities therefore O most mercifull God thou that leadest us through the desart of this World by the conduct of thy Angels grant that we may at length be carried by them into thy everlasting Kingdome of Heaven This knowledge of the Mercy and Power of God in creating the Angels and appointing them to Minister to all the children of grace shall bind mee in the most assured bonds of duty and thankfull acknowledgement to my God To repose in God is assurance of safety I will also confidently repose in the trust of Gods promises being assured that himselfe that his holy Spirit that his holy Angels are my supporters therefore I will never despairingly feare the power of adversaries evill men or divels or what evill power so ever because I know the guard of Angels are my supporters I will therefore reforme the errours of my life and watch my owne behaviour I will endeavour to avoyd both sinne and unseemelinesse in all my actions that the holy Angels may love and not loath my company I will so endeavour that my conscience may assure me that I am thine appointed to salvation therefore in the protection of Angels I shall also receive content and pleasure unexpressable The holy Angels have joy in heaven at the newes of mans Salvation holy and blessed Spirits Heb. 1.14 Luke 15.7 they are so delighted with the use of mercy as that they rejoyce and congratulate the prosperity of men hoping to enjoy their fellowship O my God I will acknowledge thy greatnesse and thy goodnesse in the creation of Angels The Saduces deny that there are Angels I will condemne their infidelity that believe it not thou hast said it who dare question it I will therefore believe it acknowledge thy power praise thy mercy and with reverence remember the office and ministration of thy holy Angels Of man his first beginning WHen God created the World he said Gen 3 c. Let there be and all things were and by his word he gave being and proportion to all creatures save man That hee might conclude his labour with a worke of extraordinary admiration he then made man giving him the possession of the world in this wonderfull worke of God is to be had these three considerations First the advice and deliberation of the Trinity in determining this worke God said Verse 26. Let us make man after our owne Image according to our likenesse Secondly God made man of a preexistent matter not creating him of nothing as hee did the other creatures Gen. 2.7 The Lord God made man of the dust of the ground Thirdly God gave man the rule and government over all creatures giving him liberty over all to use them in their kind with moderation and let them rule over the Fish of the Sea Gen. 1.26 and over the Foules of the Ayre and over the Beasts of the Earth and over every thing that creepeth and moveth on the earth Fourthly the end of mans creation was for the honour and glory of God that made him Esay 43.7 Every one shall be called after my Name for I formed them made them and created them for my owne glory Though no man can bee able to give a reason of the secret will of God yet this may bee imagined that seeing the world and all the creatures therein save onely man have a generall respect to the honour of God therefore they were by the generall power of Gods divinity created but man being determined in the counsell of God that man should bee an occasion that the whole Trinity should have divine exercise in the government of his life and every one in their severall assignements A supposed reason of Gods secret will as should please themselves to appoint therefore God in the Trinity of persons made man because afterward in the Trinity of persons hee was to governe him God gave man a Law which he being not able to keepe did condemne him Christ the second person moderateth the Law and giveth the Gospell promising Salvation to all them that will believe in him the holy Ghost moveth in the hearts of Gods Elect and giveth them grace to apprehend by faith the meanes of their Salvation Thus are they personally busied in the government and preservation of man The holy Ghost moves grace thus were they personally at his Creation The second consideration is the matter of mans creation which in a double respect is considerable in the person of God First when God formed other creatures hee required no matter but gave them being by his Word but when hee formed man he first prepared his matter then gave the forme Note and created man wherein God doth use a double care a double diligence not that he could not create man of nothing as hee had done the rest of his Creatures but he did it in the wisdome of his divinity for respect and causefull consideration for to expresse his double or rather his manifold affections to the creature man Secondly to prevent the proud imagination man might have of the noblenesse of his nature it being yet in the pride of mans flesh to boast his descent and to derive his families from antiquity and greatnesse The third consideration is the distinguishing forme of man his reasonable soule whereby God doth distinguish him from all the creatures on earth giving
him Reason and Discourse to helpe him for the service of himselfe and the government of the world this is also considerable in these respects first the order God observed in the creation God first made the world afterward made man and gave him the possession prepared for him So when he made man Note he first framed the body then formed the soule for he made not the body and the soule at one instant but in their times and order for when he had made the house he then put in the Tenent and not before Secondly is considered the excellency of our soules for God neither made nor created our soule but inspired it by the vertue of his divinity Genes 2.7 The Lord God made man of the dust of the ground and breathed into his nostrills the breath of life and man became a living soule There was both the matter of his body and the nature and excellency of his soule being the breath of Almighty God divine spirituall and eternall for before God inspired the soule man was onely framed and not formed his reasonable soule being that which doth distinguish him from all other creatures Mans soule being in respect of reason and eternity Note a resemblance of Gods divinity The fourth consideration is the rule and government God gave man over all the creatures God giving man this authority over all his Creatures doth not dis-inable himselfe of the government of his owne workes 1 Cor. 10.26 but doth reserve to himselfe the soveraigne regality giving man onely a stewardship and superintendence over all Psal 24.1 Holy David saith The earth is the Lords and all that therin is the round world and all that dwell therein Secondly in that it is said God gave them rule so the power is derived upon all For God communicateth his power to man-kind in generall and not upon one or any number of certaine particulars Againe these words he gave them have relation to the words he created them God created man in his owne Image Gen. 1.27 and 5.1 in the Image of God created he them male and female so he gave them the rule and government of the world that is the man and the woman For as God did not divide them in their natures neither would hee divide them in the use and government of his Creatures but whatsoever is lawfull to the one is lawfull to the other both of them having equall and indifferent rule and power in the use of Gods Creatures Lasty is considered the end of mans creation which is that God may be glorified and honoured in a double respect first in acknowledgement when men have a thankfull remembrance of Gods mercy in the creation preservation and in the redemption of man-kind this acknowledgement is declared in holy Meditations Prayers Thankesgiving and Reverence to the Name the Memory and the Majesty of God as Moses acknowledging Gods mercy in their deliverance out of Egypt the Lord is my strength and praise Exod. 15.2 and he is become my salvation he is my God and my Fathers God and I will exalt or honour him the Prophet David hath it common in his holy Meditations he doth honour God in his acknowledgements and condemneth the hypocrisie of evill men Mark 7.6 that honour God with their lips Gal. 6.14 and have their hearts farre from him and Saint Paul in the heate of his zealous affection calleth this glory his rejoycing and disclaimeth every other object of glory but Jesus Christ and him crucified Secondly God is honoured in the personall services of men that is when they carefully travell in the exercise of such Christian duties as he hath commanded them this hath relation to the conditionall proposition of our Saviour Christ If you love mee Joh. 14.15 Our actions witnesse our affections keepe my Commandements For if wee doe neither keepe his Commandements nor endeavour to keepe them we love not God and whom we love not we cannot honour as Christ saith of himselfe The workes which I doe beare witnesse of mee so the endeavours of our lives witnesse what wee are and whether wee love and honour God or not The consideration of these matters whereby though we understand not the causes of all his workes yet wee may partly observe what hee hath done for us and make some difference of them and withall enter into contemplation of such things as wee may in some degree with admiration consider and apply according to the measure of the gift of God God willeth us to be lookers on wonderers and praisers of his workes and glory wherefore hee doth also give so much understanding herein to his elect as may be requisite to the establishment of them in the faith of the providence goodnesse and and might of God to the glory and service of his Creatour The generall use of this Doctrine is a generall acknowledgement of duties that all men owe to God their Creatour who of his owne accord Man made noble out of basenesse hath beene pleased to make man so noble a Creature of so base a a matter and to endowe him with a soule so neere the nature of his divinity to give him such rule and to ordaine him for such an end equall to the honour of Angels equall to their happinesse this should put them in remembrance what God hath done for them what God doth expect from them it may also remember all men what they were what they are what they shall be and what they should be this knowledge may both remember admonish and prevaile in all the hearts of the faithfull that have the best movings of Gods holy Spirit in them For hee that knoweth this and is not moved at the consideration thereof doth both declare and judge himselfe to be reprobate who failing in the purpose of a Christian life doth not onely dis-inherite himselfe of Gods gifts on earth but of the kingdome of heaven which hee would give and doth by that act of disobedience both deprive himselfe of Gods favour which is happinesse and purchase to himselfe a state of damnation infinite in time infinite in torment and seeing man was made of so base a matter of the dust of the ground the basest part of the basest element it should disgrace and abate the pride and ambitious spirits of men Note who vaunt themselves in the noblenesse of their descent and birth or in the prosperity of this worlds happinesse which many call fortune For God hath given one and the same beginning to all men Jerem. 4.2 the honorable and the base the rich and the poore being all derived from one first matter earth a matter so base that nothing could be more being the refuse and off-scourings thereof which we were before our creation and which all of us shall be in our graves where wee shall be all reduced and brought backe to our first matter earth Genes 3.19 this being considered how vaine a folly is
unto as many as shall receive the same according to Christs institution Joh. 1.16 that hee will according to his promise by the vertue of his crucified body and blood as verily feed our soules to eternall life as our bodies are by bread and wine nourished to this temporall life and to this end Christ in the action of the Sacrament really giveth his body and blood to every faithfull receiver 1 Cor. 11.24 2.5 Christ is verily present in the Sacrament by a double union whereof the first is spirituall twixt Christ and the worthy receiver the second is sacramentall twixt the body and blood of Christ and the outward signes in the sacrament if you looke to the things that are united this union is essentiall if to the truth of this union it is reall if to the manner how it is wrought it is spirituall it is not our faith that makes the body and blood of Christ to be present in the Sacrament but the spirit of Christ dwelling in him and us Note our faith doth but receive and apply unto our soules those heavenly graces which are offered in the Sacrament the other being the sacramentall union is not a physicall or locall The Word and the Sacrament are the two briefly wherewith our Mother the Church doth nourish us but a spirituall conjunction of the earthly signes which are bread and wine with the heavenly grace which is the body and blood of Christ in the act of receiving as if by a mutuall relation they were but one and the same thing hence it is that in the same instant of time that the worthy receiver eateth with his mouth the bread and wine of the Lord hee eateth also with the mouth of faith the very body and blood of Christ not that Christ is brought downe from heaven to the Sacrament but that the holy Spirit by the Sacrament lifts up his minde unto Christ not by any locall mutation but by a devout affection so that in the holy contemplation of faith hee is at that present with Christ and Christ with him and thus believing and meditating how Christ his body was crucified and his pretious blood shed for the remission of his sins and the reconciliation of his soule unto God his soule is hereby more effectually fed in the assurance of eternall life than bread and wine can nourish his body to this temporall life There must be therefore of necessity in the Sacrament both the outward signes to be visibly seene with the eye of the body and the body and blood of Christ to be spiritually discerned with the eye of faith But the forme how the holy Ghost makes the body of Christ being absent from us in place to be present with us by union Ephes 5.32 Saint Paul termes a great mystery such as indeed our understanding cannot worthily comprehend The sacramentall bread and wine therefore are not bare signifying signes but such as therewith Christ doth indeed exhibit and give to every worthy receiver not onely his divine vertue and efficacy but also his very body and blood as verily as hee gave to his Disciples the holy Ghost by the signe of his sacred breath Joh. 20.22 or health to the diseased by the Word of his mouth Mar. 6.56 or touch of his hand or garment and the apprehension by faith is more forcible than the exquisite comprehension of sense or reason To conclude this point this holy Sacrament is that blessed bread which being eaten Luk. 24.30.31 opened the eyes of the Emmauites that they knew Christ 1 Cor. 12.13 this is that Lordly cup by which wee are made to drinke into one spirit this is that rocke flowing with hony 1 Sam. 14.27 that reviveth the fainting spirits of every true Jonathan that tasts it with the mouth of faith Judg. 7.13 this is that barly loafe which tumbling from above strikes downe the tents of the Midianits of infernall darknesse Eliahs angelicall Cake and water 1 King 1â— 7 8. Psal 78.25 26. preserved him forty daies in Mount Horeb and Manna Angels food fed the Israelites forty yeeres in the wildernesse Exod. 16.15 Joh. 6.32 35.49.50 51.58 but this is that true bread of life and heavenly Manna which if wee shall duely eate will nourish our soules to eternall life and doth binde all Christians as it were by an oath of fidelity to serve the one onely true God Deut. 8.19 and to admit no other propitiatory sacrifice for sins but that one reall sacrifice which by his death Christ once offered up for all true believers Hebr. 9. and by which hee finished the sacrifices of the Law and effected eternall redemption and righteousnesse for all them that faithfully believe in him and so to remaine for ever a publike marke of profession to distinguish Christians from all sects and false Religions and seeing that in the Masse there is a strange christ adored not he that was born of the Virgin Mary but one that is made of a waâ—er cake and that the offering up of this breaden God is thrust upon the Church as a propitiatory sacrifice for the quicke and the dead therefore all true Christians that have sufficient information and have means to escape invincible ignorance are to account the pretensed sacrifice of the masse Note as derogatory to the al-sufficient world saving merits of Christs death and passion for by receiving the Sacrament of the Lords Supper we all sweare that all reall sacrifices are ended by our Lords death and that his body blood crucified and shed for us is the perpetuall food and nourishment of our soule The bread of the Lord is given by the Minister but the bread which is the Lord is given by Christ himselfe Therefore when thou takest the bread at the Ministers hand to eate it then ronze up thy soule to apprehend Christ by a lively faith and to apply his merits to heale thy miseries Note and as thou eatest the bread imagine that thou seest Christ hanging upon the Crosse and by his unspeakeable torments fully satisfying Gods Justice for thy sinnes Iohn 19. and strive as verily to be partaker of the spirituall grace as of the Elementall signes for the truth is not absent from the signe Neither doth Christ deceive when he saith this is my body but hee giveth himselfe truely and indeed to every soule that spiritually receives him by faith For as ours is the same supper which Christ administred to his Disciples so is the same Christ verily present at his owne Supper not by any papall transubstantiation but by a Sacramentall participation whereby he doth truely feed the faithfull unto eternall life not by comming downe from heaven unto thee but by lifting thy heart unto Heaven The duty of the redeemer where hee sitteth at the right hand of God And when thou seest the wine brought unto thee apart from the bread then remember that the blood of
by the Apostles to be propagated throughout the world the Holy Ghost came downe upon them there was thundring and lightning and the lowd sound of the trumpet so that all the people were afraid Vers 16. because the Law doth thunder terrible things against our disobedience and makes us subject to Gods indignation But here is the sound of a gentle wind where the Lord from heaven doth powre out his Spirit upon all flesh Acts 2.2.17 for the preaching of the Gospell doth lift up the soules that are cast downe with dispaire by reason of their sinnes there was feare and trembling of the people because the Law bringeth wrath Rom. 4.15 but here the whole multitude doe flocke together to heare the wonderfull things of God for by the Gospell we have accesse unto God their God descended in fire but it was in the fire of his wrath therefore was the mountaine moved and did smoke but here the holy Ghost descended in the fire of his love so that the house is not shaken by the wrath of God but rather replenished Exod. 19.18 Acts 2.3 with the glory of the holy Ghost What wonder is it that the holy Ghost bee sent from the Court of Heaven to sanctifie us seeing the Sonne of God was sent from Heaven to redeeme us But the holy Ghost came upon the Apostles when they were assembled together in prayer with one minde for he is the Spirit of prayer which moveth us to pray and is obtained by prayer Wherefore John 20.19 22. Zach 12.10 because hee is that bond by which our hearts are knit and united unto God as he doth unite the Father with the Sonne and the Sonne with the Father for hee is the mutuall love of the Father and the Sonne This our spirituall conjunction with God is wrought by faith in Christ but faith is the gift of the Spirit and is obtained by prayer but true prayer is made in the Spirit In the Temple of Salomon when Incense was offered unto God 1 King 8.10 11. the Temple was filled with the glory of the Lord so if thou offerest unto God the sweet odours of prayers the holy Ghost shall fill the temple of thy heart with glory Let us here admire the grace and mercy of God Psal 50.15 Rom. 8.34 35. Gal. 4 6. the Father promiseth to heare our prayers the Sonne intercedeth for us and the holy Ghost prayeth within us the Angels of Heaven carry our prayers unto God and the Court of Heaven is open to receive them God of his mercy doth give unto us the effect of prayer because he giveth unto us the Spirit of grace and prayer and doth alwaies heare our prayers if not according to our desire yet according to that which is most profitable for us The holy Ghost came when they were all met together with one accord in one place Acts 2.1 for hee is the Spirit of love and concord Note that joyneth us unto Christ by faith and unto God by love and to our neighbour by charity because he is the Authour of all goodnesse and the fountaine of all grace and mercy Now the Spirit of God effects in man such motions as himselfe is for as the soule giveth unto the body life sense and motion so the holy spirit maketh man spirituall seasons his minde with divine saltnesse Note and directs all his members to the performance of all good duties towards God and towards his neighbours and proceedeth from all eternity he came in the type of breath and affordeth unto the afflicted conscience quickening consolation because wee live according to the flesh by the reciprocall breathing out and sucking in of the aeriall spirit he came under the type of spirit and breath because he giveth us to live according to the better part The winde bloweth where it lusteth Iohn 3.8 and thou hearest the sound thereof but thou knowest not whence it commeth nor whither it goeth So is every one that is borne of the Spirit it was meete that he should come in the type of breath because hee proceedeth from both the Father and the Sonne by one incomprehensible breathing from eternity it was a powerfull breath because the grace of the holy Ghost comes with power and moveth the godly in whom he dwelleth to all that is good and so effectually moveth and strengtheneth them that they neither regard the threats of tyrants nor feare the trecheries of the Divell nor the hatred of the world Psal 19.3.4 hee conferreth upon the Apostles the gift of tongues because their sound was to goe into all lands and so the confusion of tongues which was the punishment of pride and rashnesse in the building of the tower of Babel was taken away and the dispersed nations Gen. 11 7 8 9. by the gift of the holy Ghost through the diversity of tongues were gathered together into the unity of faith Againe it was meet that he should come in the figure of tongues because holy men of God did speake as they were inspired by him For hee spake by the Prophets and Apostles and putteth the Words of God into the mouthes of the Ministers of the Church therefore the Prophets in the old time came not by the will of man 2 Pet. 1.21 but were moved by the holy Ghost for these great gifts blessed and praised be the holy Ghost together with the Father and the Sonne now and for ever Of the Love of God THis love of God is commanded by God to the Israelites by the mouth of Moses being then the select and peculiar people of God saying Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy might and Christ himselfe in the Gospel doth alledge this Precept to the Doctor of the Law which tempted him saying Master which is the greatest Commandement in the Law He answering Matth. 22.36 37 38 39. said unto him Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy mind and thy neighbour as thy selfe this doth teach all Christians that without the knowledge of this love of God they can never attaine to the saving knowledge of God and without the love of God all knowledge is unprofitable For love is the life of Nature and the joy of Reason in the Spirit of grace where Vertue draweth affection the concord of sense makes an union unseparable in the divine apprehension of the joy of election it is a ravishment of the soule in the delight of the spirit which being caryed above it selfe into inexplicable comfort feeles that heavenly sickenesse that is better then the worlds health When the godliest of men in the swounding delight of his sacred inspiration could thus utter the sweetnesse of his passion my soule is sicke of love for love is a healthfull sicknesse of the soule it is a pleasing passion in the heart a contentive
government of his creatures the creatures not being ordained for the service of them but man for whom all things were made and from whom was to be derived a world of people when he sinned God himselfe punished him and his posterity and the creatures he had made and had given him For as the sin of man had infected the whole world mans house so the curse of God and the worke of his displeasure was seated on that house the world all things then being subject to alteration and evill change from this curse is the inecessity of regeneration all things being now in their owne nature in the state of corruption and death therefore Saint Peter saith When Christ shall come to â—udgement 2 Pet. 3.10.7 the heavens shall passe away with noyse and the elements shall melt with heat and the earth with the workes therein shall be utterly burned up and there shall be a new heaven and a new earth according to the promise of God Verse 13. wherein dwelleth righteousnesse What manner of persons ought wee then to be in holy conversation and godlinesse of life Verse 11. seeing that all these things shall perish so that nothing shall be able to abide the glory of Gods presence but that which is reformed and regenerate not the elements nor earth no nor heaven it selfe but as all have endured for sinne the bad alteration so must they endure by grace the good alteration all were transformed by the sin of one man Adam all must be reformed againe by grace in Christ or else remaine still in their deformity Saint Paul is peremptory in this opinion Gal. 6.15 for he saith in Christ Jesus neither circumcition availeth any thing nor uncircumcision but a new creature that is a regeneration by a lively faith in Christ is onely necessary at many â—n walke according to this rule peace be upon them and meâ—â—y upon them that be of God Verse 16. all ceremonies being insufficient and not effectuall and our Saviour Christ preached to Nichodemus the necessity of regeneration and affirmeth his doctrine with a double asseveration saying Verily verily I say unto thee John 3.3 except a man be borne againe hee cannot see the kingdome of God if not to see the kingdome of God we cannot inherit it This may suffice to perswade the necessary knowledge and the necessary care of regeneration being that without which it is impossible to be saved now to know what regeneration is it is an act of the holy Ghost in Gods elect whereby they are admitted and entred into a constant and faithfull exercise of godly life for as it is said before all grace is the gift of God Iam. 1.17 18. and every motion to good is caused onely by the spirit of God of his owne good will hee begat us by the Spirit of truth our selves being meerely passive in the first action of grace God himselfe being the actor and principall mover thereof for the holy Ghost by whose directions we learne the use of all spirituall exercise doth move both our capacity and power to understand the knowledge and use of necessary and Christian performance without which wee should never be able to comprehend the rudiments and first elements of divine learning regeneration being then a Christian office of most necessary performance it must needs then be caused in us by the inspiration of the holy Ghost who is the first mover of every grace This Doctrine Saint Peter concludeth in expresse words saying Blessed be God 1 Pet. 1.3 even the Father of our Lord Iesus Christ which according to his bâ—â—â—den mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead so that wee are regenerate and new begotten by God in Jesus Christ at the motion and instance of his abundant mercy cowards us Regeneration or sanctification is the gift of God whereby our corrupt nature is renewed to the Image of God by the operation of the holy Ghost or it is an inward change of man justified Hippocates whereby the Image of God is restored in him for as one saith that physicke is an adjection and a substraction an adjection of things wanting and a substraction of things redounding in the bodies of men Even so is sanctification a removing of the corrupt humours of our soules and adjection or infusion of spirituall graces which are wanting in us Greenham for in every generation there is a corruption and we see that the seed sowne is much changed before it grow up and beare fruit then it is needfull in generation that there be a corruption of sinne so that as the seed in the ground so sinne in our mortall bodies must decay that the new man may be raised up by the Spirit of God taking possession of our soules Heb. 12.14 This transformation of man is very requisite to salvation for without holinesse no man shall see God Therefore if wee will not live to God by grace upon earth Ezech. 18.30 31 32. Rom. 6.23 we shall not live with him in glory in the Heavens if we will not die to sin in this world we shall not escape death the wages of sin in the world to come if we do not live to God in holinesse in this life wee shall not live in happinesse with God in the life to come it is not onely necessary to him that is to be saved that sinne bee abolished by remission but that it bee likewise mortified by regeneration our regeneration must then of necessity be wrought in the whole man according to both soule and body Albeit our sanctification be the worke of the whole Trinity yet it is immediately performed by the holy Ghost yea and like also This act of regeneration is caused by the holy Ghost in the hearts of the Elect and Gods labour is never fruitlesse but what he willeth to attempt is finished there being no resistance of his power nor any greater then himselfe to countermand him as holy David saith The Lord hath done whatsoever pleased him By this act of grace they are entred and admitted into the exercise of godlinesse which doth promise us an extraordinary degree of hope that wee are in Gods favour yet have we then our best assurance when we are adopted his children by regeneration for then wee bring our holy purpose of reformation into act and faithfully endeavour those duties which before wee had onely determined we are then made fruitfull and the Sonnes of God and not before for wee are then Gods first fruits because we are then first made fruitfull we must therefore bee constant and faithfull in the exercise of good workes because that not those that faint in the race of godlinesse but those that goe on with hope and alacrity shall obtaine to the ends of their progresse and have the garland for so saith Saint Iohn Revel 2.26 Hee that overcommeth and keepeth my workes to the end
outward formalities and such graces as doe onely bridle and represse sinne may befall the reprobate but Christian vertues and such graces as doe supplant and suppresse sinne in our soules and doe revive and restore Gods Image in us such workes of the Spirit Heb. 2.11 are constantly to be found onely in true believers This new birth of regeneration or sanctification in man is so needfull as that without it we cannot be saved The Kingdome of grace is the suburbes of the Kingdome of glory hee therefore that walkes not through the suburbs shall never enter into the City A man must first walke in the Kingdome of grace or else hee shall never be admitted into the Kingdome of glory no grace no glory no holinesse no happinesse John 3. no heaven no heavenly honour Except a man bee borne againe hee cannot see the Kingdome of God neither in this woeld or in the world to come Sanctification is an unresistable act of the Spirit for when the holy Ghost doth intend to sanctifie a man he doth so worke upon him with his power that he shall willingly yeeld to the holy Spirit how unwilling so ever his will be by nature for the body must first rot before grace shall raigne without disturbance Note Titus 3.5 6 7. It is true indeed that the corruption of our nature is abolished in baptisme in respect of guilt and condemnation but not in regard of existence and being of it but in that it shall be no impediment of salvation to them that are baptised with water and the holy Ghost for it is to such no Prince but a rebell onely neither shall it damâ—e them nor dominere within them yet so long as wee live sinne will not die in us nor be utterly abolished Greenham for before there be an universall cleansing there must â—e a dissolution of nature and death must end the conflict betweene the flesh and the Spirit And although those that are regenerated may bee termed just and perfect yet it is onely in comparison of the wicked who are in bondage under sinne and for that they are perfect in respect of imputative righteousnesse because Psal 32.1 2. like infants they have all the parts of a Christian though not the perfection of those parts all the seeds of saving graces are sowne in their hearts but they have not the full growth of them in this life sinne will still remaine within us but it shall not raigne over us and albeit holinesse and sinne be contrary yet may they bee both in one subject as night and darknesse in the ayre at the twilight be remisly there and neither of them predominant or absolute victor but remayning in continuall combate Now why the Lord doth not finish sanctification in man in this life the reasons may be these that wee might seeke diligently after perfection and more earnestly and ardently to covet and desire it more and more that in despising this world and the vanities thereof wee might the more earnestly affect and contemplate our heavenly Country and life as knowing that our perfect sanctification shall not be wrought till wee come in Heaven Vrsine and that thereby wee might be humbled and exercised in faith patience hope and prayers and that contending and skirmishing with the flesh and the lusts thereof we might not wax proud with conceit of our owne perfection but daily pray Psal 143.1 Math. 6 12. Enter not into judgement with thy servants O Lord forgive us our trespasses and that we may exercise our selves in repentance all the daies of our life knowing that there is no end of this warfare but in death Thus doth the Lord continue us in his service that wee might exercise our spirituall wisdome Revel 5.6 Christian fortitude and magnanimity in defeating the wiles of sinne and the plots of the divell and like couragious Captaines to contend against all our spirituall adversaries and finally in disdaining to give way and place to the flesh that abominable and filthy wretch The Lord by this doth shew his absolute authority over us that hee is not bound unto us to perfect his graces in us in this life for then were it injustice in him not to doe it Psal 145.17 for God is righteous in all his waies and holy in all his workes and cannot offer the least injustice but God doth this to manifest his mercy to us and to teach us thankfulnesse to him who pardoneth our weake obedience and accepteth of our poore endeavours unperfect holinesse and imperfect righteousnesse and perfection our weake resolutions our imperfect desires motions and meditations if they bee faithfull and intire and directed to the right ends he for his Christs sake doth pardon all our defects which argueth mercy on his part and claymeth gratitude on ours In this the Lord doth demonstrate his wonderfull providence and power in protecting defending and conserving us against so many puissant and pernicious enemies as wee are begirt with notwithstanding our great unworthinesse weaknesses and imperfections Rom. 11.29 This worke of the Spirit is never cleane extinguished and the gifts of God are without repentance The graces of God in his children are not as morning mirts but as well built towers to withstand the assaults of their enemies let us be perswaded in our selves Phil. 1.6 that hee which hath begun this good worke of sanctification in us will continue performe and end it for what should hinder his good will is most constant and his might is over all sinne Satan and all the enemies of our soules must yeeld their power to his obedience his eye is waking and all seeing his wisdome is infinite his Essence every where his power divine without resistance and his mercy endureth for ever What then can what then shall hinder his worke of grace hee hath joyned us to Christ Hos 2.19 who shall dis-joyne us hee hath wedded us unto himselfe what can divorce us hee is with us who can be against us Christ is our King wee are his subjects wee need not therefore doubt of his favour and protection towards us Matth. 16.18 hee hath built us upon a rocke that hell gates shall not prevaile against us by faith wee believe in Christ that faith is a rocke fixed and inviolable 2 Tim. 1.1 it will shine like a star in the night of adversity it maketh the elect joyfull under the shew of sorrow and quickeneth them under the shew of death it healeth them under the shew of sickenesse and enricheth them under the shew of poverty and savours most like Camomel when it is troden upon and hope is the anchor of the soule it will endure both winds and waves Hebr. 6.19 and this worlds stormes and love is as strong as death Know yee not saith the Apostle 1 Cor. 3.16 that yee are the temple of God and that the Spirit of God dwelleth in you Know you not that your body is the temple of
eternall life and wee are sure and believe that thou art Christ the Sonne of the living God and Christ said unto them which believed in him John 8. if you abide in my word you be verily my Disciples and you shall know the truth thereof commeth that assurednesse of faith Note whereof mention is made before In Gods case and Religion all things are blind and doubtfull to mans naturall reason but unto faith they be certaine and cleare and thereby we know that wee be the children of God faith doth take hold of the gifts of God which we doe request of him in prayer the attainment of the which cannot be hoped for nor trusted upon without wee aske in fayth James 1.6 wherefore Saint Iames saith Let him aske in faith doubting nothing for hee that is doubting and wavering is like a wave of the Sea tost to and fâ—owith the wind and carried with violence And Christ sayth Verily I say unto you Mark 11.23 24 whatsoever you request in your prayers believe that you shall obtaine it and it shall befall unto you Againe fayth doth worke in him that is justified a peaceable quiet good and contented conscience towards God through Christ so the Apostle testifieth saying Therefore being justified by faith Rom. 5. we have peace with God through our Lord Iesus Christ without this fayth it is impossible that wee should have a quiet conscience towards God for as is sayd before that by fayth wee doe apprehend the grace of reconcilement and justification purchased for us in the blood of Christ fayth must needs therefore worke in us the invocation adoration Rom. 10. and worship of him whom wee doe believe in How shall they call upon him sayth the Apostle in whom they have not believed and the blind man which our Saviour made to see when he had sayd Lord I doe believe John 9.38 The confessiâ—n of truth hee worshipped him immediately in whom he beleeved For by fayth wee doe confesse the truth that is once beleeved and knowne of us So the Apostle doth joyne fayth and confession together for to beleeve with the heart justifieth and to acknowledge with the mouth maketh a man safe having the selfe-same spirit of faith At the poynt of death wee doe by fayth commend our soules and spirit unto the Lord. So did the thiefe upon the Crosse Math. 27. Acts 7.59 and Saint Stephen also when he was stone this is the last worke of faith towards God for after the yeelding up of the Spirit once there is no longer place nor use of faith These bee therefore the workes of fayth towards God first the love of God a good conscience towards our neighbour hope of things to come a boldnesse to repaire by prayer to the Throne of grace invocation adoration and worship confession of the truth obedience perseverance and the yeelding up of the Spirit to goe immediately unto God the faithfull are comforted in the Lord by the benefit of fayth whereupon Christ also when hee admonished his Disciples from whence they should seeke their comfort in adversity he said John 14.1 c. Let not your hearts be troubled believe in God believe also in me for there is in none greater goodnesse in none greater mercy in none greater knowledge of those things wherewith all our hearts be tormented in none more knowledge and power to helpe and ayde then is in God himselfe 2 Cor. 1.3 so that he is justly called the father of mercies and God of all comfort For he that is faythfull doth apply himselfe to the goodnesse of God and by it wee doe perceive the efficacy and sence thereof and it bringeth comfort unto the troubled heart By fayth wee doe believe the promises of grace and doe by it embrace those things which be spoken of God in his word fayth doth also mortifie the concupiscence of the flesh and maketh a mans mind humble and lowly and worketh many other notable matters in the hearts of the beleevers This excellent and rare jewell is faith the excellence whereof is surpassing precious wherewith we must of necessity be endued to become perfect men Heb. 11. Saint Paul sayth that Faith is the ground of things hoped for and the evidence of things which are not seene This is a speciall jewell and happy is the man that hath it but in quantity comparable to a graine of Mustard seed it is the ground of things hoped for as if it were sayd whatsoever crosse or calamity vexeth us if wee hope for reliefe and ease wee must ground it upon fayth otherwise our hope is no hope It is the evidence of things not seene Note it is the patefaction or laying open as it were of the very thing though farre from our sight which is expected and longed for in hope the thing hoped for through it is as it were Eph. 1. evidently seene and layd before our eyes wee may upon this ground build so certaine a foundation of hope of the joyes to come as if we were setled in Heaven it selfe with Christ It is indeed the assurance of all our comforts in the promises of God and whensoever wee lay this evidence before the celestiall Judge by prayers for therein it appeareth to be fayth or not to be he cannot but allow it so current lawfull and effectuall as that whatsoever wee aske though wee see nothing to answere our hope yet wee may assure our selves that wee shall obtaine our desires at such time and in such sort as shall bee most fittest for our necessities in so much as wee may be bold to say wee are already partakers of that we looke for before it come Psa 34.8 9 10. because comming it will come and our fayth which is the ground and the evidence of things hoped for shall not be in vaine and therefore in what danger so ever we are we must open this evidence even our fayth unto the Almighty in humble suit and hearty prayer that as his promises are manifold for the releefe of his children and his meanes infinite so will he accept of our faith Psal 91. wherein wee stand assured that hee is God al-sufficient full of mercy and truth able and willing to grant what we aske and first we must consider that there is no dissembling with God neyther can wee bragge of this rare jewell and yet bring forth the fruits of infidelity which then appeareth when wee shew our selves impatient at the chastisements and corrections of the Lord and when we grudge to stay the Lords leasure for helpe and when leaving the meanes commanded by God wee runne to worldly and forbidden meanes these things can we not shroud nor cloake under any colour or pretence for hee that searcheth the heart findeth every dissimulation Acts 5. he found out Ananias and Saphyra in their hypocrisie and gave them the reward of death because they would seeme to have faith and dissembled Learne of the
good King Hezekiah 2 King 20.5 6. whose successe of his faith was such as it effected what he desired namely in his sicknesse hee recovered health and had fifteene yeares added to his life after the Lord sayd by his Prophet that he should dye This is a comfortable example to bee applyed to the case of him that is deeply diseased within with sin and without with crosses and calamities wherein if he seeke the Lord in this lively and working faith hee will offer himselfe unto him The efficacy of faith and make him see the issue of his hope even delivery out of all his troubles The prayers of the faythfull are of wonderfull effect for thereby God sheweth himselfe to bee a God of great compassion and exceeding in mercy towards all believers and at an instant hee heareth and in his good time for Christ his sake hee granteth our desires as is seene in this example of Hezekiah whose prayer no sooner issued out of his mouth but his petition was granted and the Lords mercy came to meete as it were the Kings miseries whereby we may learne that the faythfull soule being in distresse hath God as present as if Heaven and earth were conjoyned together No distance of place or processe of time can prevent God to performe his will in a moment of time but where prayer is and fayth the ground of it there is the presence of God Esay 49. who giveth presently or delayeth for a time according to his will alwayes for the best and good of the faythfull petitioner God delayed to grant Davids request a long time suffering him to live in banishment and in the wildernesse crying yet at the last in an acceptable time hee delivered him and made him King over Israel Gen. 41.1 c. so Ioseph made long suite and prayed unto the Lord being in prison and no doubt the Lord heard him yet in two yeeres he gave him not his liberty but when the time was come wherein occasion was administred for his advancement hee then not only gave him freedome but also made him viceroy as it were over all Egypt thus doth God often try our faith whether it be sound or not and after proofe thereof by patience then it hath the reward Infinite examples might be shewen of the force of faith Hebr. 11. how it stopped the Lyons mouthes how it qualified the heat of the fire and how faith gave David the victory over Goliah but let these suffice And sith that faith and humble prayer are so effectuall 1 Sam. 17.46 c. let us not rest dissolute and carelesse to seeke it but with all diligence and carefulnesse let us aske it of the Lord and hee will give it us abundantly so shall wee be able to performe and bring mighty things to passe beyond humane expectation the examples in the Scriptures are common they are infinite which may confirme our faith seeke therefore the Scriptures the sweet Manna of our soules they will shew us the admirable things which have beene wrought by lively faith let us therefore assure our selves that this God who hath done for us wonderfull things will be present also at our prayers and if wee aske faithfully he will bring such things to passe for us as shall seeme marvellous to the eyes of men Now sith this excellent sweet and surpassing jewell is the gift of God and that he giveth all his rich blessings freely and for nought let us not feare to frame our prayers unto him in all humble obedience and goe freely to the throne of Grace and he will give us at large what wee shall desire in faith In briefe faith is the hand of the soule which layeth hold of the promises of Christ in the mercy of the Almighty she hath a bright eye that pierceth heaven a holy eare a cleare heart and a sure foot standing upon a rocke she is the strength of hope the trust of truth the honour of amity and the joy of love she is rare among the sonnes of men and hardly found among the children of women but to the sonnes of God she is the assurance of their inheritance and in the children of grace she is the promise of their portions shee lookes toward heaven but lives in the world in the soules of the elect to the glory of the Electour shee was wounded in Paradise by a dart of the Divell and healed of her hurt by the death of Christ Jesus faith is Gods blessing and mans blisse reasons comfort and the glory of vertue Of Hope AFter the knowledge of God which is by faith there followeth hope love patience invocation and feare of God obedience and such other like which doe belong unto true godlinesse wherefore like as before is noted those things which a godly person ought to consider of God and to conceive by the knowledge of him and his Sonne Christ So it is meet to speake of those things which doe follow in the knowledge of God in us without the which true godlinesse can take no place for those things which be recited before of God cannot doe us any good unlesse wee doe depend upon him in sincere faith hope charity patience invocation reverence and obedience for as of true faith is said sufficiently before What is the hope of Christian men Rom. 1.24 25. it is not amisse likewise to note something touching hope for the definition of hope it is an expectation of things to come for the Apostle saith that we are saved by hope but hope which is seene is no hope but if we hope for that we see not then doe wee with patience abide for it looking and hoping to be adopted the children of God and to looke for the delivery of our bodies which is to come by the resurrection and glorifying of the children of God therefore the hope of true Christians is the assured and unmoveable expectation of those things which be promised unto us in Christ Jesus 1 Pet. 1.13 Hebr. 6.17 18 19 20. whereof nothing doth appeare to us in this life but wee shall have the full fruition of our constant hope in the world to come at the comming of our Saviour to deliver us and to bring us out of the middest of evill the rising againe of our bodies to glory and life everlasting salvation and felicity the fellowship of Angels yea of Christ himselfe and the perfect sight and knowledge of God besides that which neither eye hath seene nor eare hath heard nor the heart of man conceived which is provided for the elect of God Christian hope is bred of faith and commeth of the knowledge of God because wee doe know that God is in creating Almighty in governing wise in preserving just in helping good and in his promises true and sure and wee doe credit his promises and the same which wee doe credit and believe in faith that wee doe looke for also with a fast and a firme hope for
day of hope but to the wicked their day of feare Death then in these divers respects of good and bad men hath a sting and yet cannot hurt is dead and yet living and by opening the gate of temporary death doth admit the entrance either into eternall life or eternall death the one is the most happie condition of Gods chosen the other the most miserable state of the Reprobate and damned for as this life wherein we breathe is but a sacrament or little resemblance of that which is to come so the terrour of a temporary Death hath no proportion with the torments of everlasting Death wherein both the body and the soule shall suffer such affliction as is beyond the power of imagination infinite in measure infinite in manner infinite in time To undertake to report of Heaven and Hell Salvation and Damnation otherwise then is set forth in this Booke is not in my purpose or power to describe them but this we may know that both are infinite Heaven is infinite in time and happinesse and Hell is infinite in time and torment the one as Gods resemblance is infinite good the other as the Divels is infinite evill the one is hoped for the other feared to which all Mankinde must make their resort and by the gate of Death passe their temporall life to one of these to eternitie Seeing our sinne was the cause of death and from our selves had his first originall it ought to humble all men in their own estimation and to acknowledge the great corruption of our nature which makes us powerfull onely in doing evill and in producing such bad effects as cause our owne destruction and the consideration of this may correct their proud opinion that vainely arrogate such power unto themselves as to be the meanes in cause of their owne salvation fondly and falsely thinking that their eyes of nature are not blind in spirituall judgement but imagine to have in themselves that vertue and power which they only have by imagination for if Adam by his sinne did produce and give life to such a monster by birth as death is what expectation then can bee had of our weake ability who are in all respects but sinne Adam's farre inferiours and by much lesse able in the performance of any spirituall duty Secondly seeing death hath universall power over all flesh and seeing that there is no partiality in the execution of this office no dispensing of favour no lengthening of time but commeth certainly but not certainely when this may advise all men to godly action and to live to day as if they were to die to morrow lest otherwise death commeth unexpected and so prevent their good determinations which being onely determined and not done availe us to no other end but griefe and unprofitable repentance Againe seeing all must die and bee reduced againe to earth Iere. 13.18 this should controll the proud ambitious natures of men who in this life insult over men of inferiour state and dignifie themselves in their owne estimations as if God had not made them of earth or that the grave would not humble them and make them earth againe These men that value themselves rich by having the beggarly gifts of fortune and despise the most rich treasure of Grace Iere. 4.2 where it liveth in the banishment of poore fortune these that despise death most when they live P. l. 34.20 Note and feare him most when they die are here admonished to reforme this insolent behaviour and to remember themselves that how proud soever they be yet they must be humbled in the grave and that the wormes and corruption will destroy their pride and in despight of greatnesse make them inferiour to the meanest beggar on earth and yet can death heape a greater calamity upon them and open unto them the passage to everlasting death and afflict them with the damned in torments perpetuall and infinite thirdly seeing that Christ by death hath slaine death and hath taken his hurtfull sting from him whereby he might be hurtfull to Gods Elect it doth admonish a zealous duty of thankfulnesse in them in the merit of the Lord Jesus Christ their Saviour By whose meanes death is no death to them but rather life and advantage by whom they have the doore opened to everlasting salvation for so ought all men to understand of death Note as the common Jaylor of all flesh the world is the prison wherein we are shut death when he openeth the doore delivereth from prison leadeth the parties delivered either to liberty or judgement for so are all that die transported from earth either to heaven which is their liberty or to hell the place of execution Death then is that one key that openeth the double passage the one to heaven the other to hell the one leadeth to salvation the other to damnation Lastly seeing that death is a repose and rest from earthly labours it ought to sweeten the sorrowes of this life with hopefull confidence alacrity and spirituall comfort notwithstanding most men doe repute the professours of holinesse but base and abject people and deride their simplicity in wicked worldly policies making holinesse a note of folly and their owne audacious impudence the onely marke of wisedome and deepe discretion yet should not this discountenance a good cause but rather confirme a Christian resolution and give boldnesse and Christian courage to beare off with patience the contempts and disgraces of evill and wicked men and secretly scorne at their base estimations having their eyes of faith still fixed on the end of all things death with a settled confidence that death will not onely give them rest from all their troubles and adversities but admit them also into the blessed fellowship of God the holy Angels and Saints from whence they shall see their proud enemies cast into utter darkenesse and obloquie and with miserable desperation acknowledge their wilfull neglects in Christian duties thus the meditation of death may give disgraced and afflicted Christians a life of hope in the height of their extremities Therefore let not the faithfull doe as the wicked doe feare to die but hope to die intending the spirituall passage and course of their lives Acts 12. so as that their end may give them comfort without terrour let us reduce to memory what the holy Prophets Apostles and Martyrs have done in this cause how carefull they have beene to preserve their lives in the memory of honest and godly reputation how carelesse also have they esteemed their lives for the defence and reputation of the Gospel Acts 7. being content nay carefull not onely to give up their lives but to give them up with torment for the testimony of Jesus Christ our Lord and Saviour To these men let us frame our imitation let us care for our lives as they cared let us also care to die as they cared in every work of our life let us remember our end and at our end
angels spirits and divels of hell because they suppose there is nothing farther and besides that which is seene with our eyes and so they acknowledge not God in their hearts for that he is not seene neither they consider not that there bee also some other things invisible which for all they see them not yet they cannot deny them to bee who ever saw a voice who hath seene the winde who ever saw a savour these things indeed are invisible but yet notwithstanding no man of any perceivance will deny them to be and whereby are they judged to bee but by the perceivance of their efficacy and working the voice is not seene yet is it heard the winde is not seene yet is it perceived by feeling and his working and violence in that which it bringeth to passe a savour is not seene but by smelling is perceived most effectually who ever saw at any time his soule The faculties of the soule yet no man is so unwise to deny that his soule is within him by whom hee perceiveth hee hath life sight and hearing smelling feeling tasting and power to move from place to place who ever saw his owne minde and is there any man so voyd of reason that hee will say hee hath none because hee seeth none and yet thereby conceiveth understandeth and judgeth no man ever saw the power of his will and heart God is known by his creatures and workings yet there is no man but perceiveth he hath such a power whereby he loveth hateth desireth and envieth mourneth and rejoyceth Rom. 1.20 21. why judge wee not likewise of God he is indeed invisible of himselfe but through his working vertue and goodnesse hee declareth himselfe so that the minde of man except it be altogether blinded may easily judge by the godly workes that there is a God by whom all things are made and by whom all is governed so that any man of understanding must needs grant that hee doth not understand God in his minde by his workes onely but also that hee seeth him with his eyes Iob 13.1 c. heares him with his eares and perceiveth him in his smell and feeling and the faithfull man surely maketh tryall of God even in his taste Psal 34.8 so the Prophet saith Taste and see how sweet the Lord is Unlesse Honey be tasted ye cannot know how sweet it is even so unlesse you taste of God ye shall not know how sweet he is the taste of his sweetnesse is the understanding of his goodnesse perceived by faith The second way whereby God doth manifest himselfe unto men consisteth in the Word God is known also by his Word for so God hath opened himselfe to our fathers by word and speaking even from the beginning of the world untill the daies of the new Testament whereof the Apostle speaketh saying Hebr. 1.1 2 3. Divers and many waies hath God spoken to our fathers by the Prophets but last of all hee hath spoken unto us by his Sonne this is a speciall way for it happened not so to every Nation as it did by a speciall grace happen to the Israelites Psal 147. hee that declared his Word to Iacob his Righteousnesse and his Iudgements unto Israel he did not so unto all nations and yet this Word and Christ also is the only Sonne of God The third way is by inspiration God is opened to the Elect by inspiring and the secret revelation of the holy Spirit and this is called most speciall for a difference from the other two that be indifferent to good and evill and this may pertaine to the elect onely who beside the light of workes and the declaration by word getteth almost certaine knowledge of God yet rather a feeling and a taste of him Ephes 3.5 by the lively and effectuall inspiration and revelation of the holy Spirit of God by these three waies man may certainly know there is a God What God is in his Essence and how to be understood in his holy Attributes Secondly it seemeth that this question hath troubled many mens mindes also who it is that is God Certainly knowne by so many manifest and many testimonies of godly workes Further to know what God is God is a divine Essence and Incomprehensible Immutable Indivisible Impassible Incorruptible Immortall 1 Tim. 6.16 2 Cor. 3.17 Unspeakable perfect and everlasting dwelling in Inaccessible light spirituall and infinitely perfect whose being is from eternitie to eternity In the God-head there are three divine persons the Father Sonne and holy Ghost these three persons are not three severall substances but three distinct subsistences or three divers manner of beings of one and the same substance and divine essence so that a person in the God-head is an individuall understanding and incommunicable subsistence absolute of it selfe and not sustained by any other The persons in this Mysterie or divine Essence are but three there is another and another but not another thing and another thing the divine Essence in it selfe is neither divided nor distinguished but the three persons in the divine Essence are distinguished amongst themselves by their names Mat. 11.27 Mat. 3.17 Esay 63.16 Eph. 3.16 17. by their order and by their actions in this manner the first person of the glorious Trinitie is named the Father first in respect of his naturall sonne Christ secondly in respect of the elect his adopted sonnes not by nature but by grace Christ the sonne is the second person of the glorious Trinitie and the onely begotten sonne of his Father not by grace but by nature Hebr. 1.3 Esay 36.10 Ioh. 20.21 22. 1 Pet 1.15 and Thes 1.2 the third person is named the holy Ghost first because he is spirituall without a bodie secondly because hee is spired and as it were breathed that is proceedeth from them both because hee is holy in his owne nature and the immediate Sanctifier of all Gods elect people Hence it is that for as much as the Father is the fountaine originall of the Trinitie the beginning of all eternall working the name of God in relation and the title of Creator in the Creed Ioh. 14.1 are given in especiall manner to the Father our Redemption to the Sonne and our sanctification to the Person of the holy Ghost as the Immediate agents of these actions Rom. 8.3 4. 1 Cor. 15.24 This divine order excepted there is neither first nor last neither superioritie nor inferioritie among the three persons for nature they are coessentiall Ioh. 1.1 for definitie coequall and for time coeternall For the essence doth not beget an essence but the person of the Father begetteth the person of the Sonne Ioh. 5.19 and so hee is God of God and hath from his Father the beginning of his person and order Rom. 8.9 but not of essence and time And the holy Ghost proceedeth equally from both the Father and the Sonne by an eternall and incomprehensible