more perfect directions in the worship of God and the way of life then is already expressed in the Canonicall Scriptures Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally these holy Scriptures are the rule the line the square and light whereby to examine and try all judgements and sayings of men and Angels Joh. 12. 48. Gal. 1. 9. All traditions revelations decrees of Councels opinions of Doctors c. are to bee imbraced so farre forth as they may bee proved out of the Divine Scriptures and not otherwise so that from them onely all Doctrine concerning our salvation must bee drawn and derived that onely is to bee taken for truth in matters appertaining to Christian Religion which is agreeable unto them and whatsoever disagreeth from them is to be refused How doe you prove that the Scripture is such a Rule Since God hath appointed the holy Scriptures which beare witnesse of Christ Joh. 5. 39. to bee writen for our learning Rom. 15. 4. hee will have no other Doctrine pertaining to eternall life to bee received but that which is consonant unto them and hath the ground thereof in them therefore unto them onely is the Church directed for the saving knowledge of God Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies Revelations and Miracles are to bee judged by their consent with the Law of God writen by Moses to which nothing is to bee added nor any thing to bee taken away from it Deut. 12. 13. 1 2. yea Christ himself appealeth to the triall of those things which Moses did write of him Joh. 5. 46. being none other in any respect but even the same whom Moses in the Law and the Prophets which were the interpreters and commentaries upon the Law writen by Moses did write of John 1. 45. and his Apostles preaching the Gospel among all Nations taught nothing beside that which Moses and the Prophets had spoken to bee fulfilled in Christ as S. Paul testifieth Act. 26. 22. saying as he taught all the rest of the Apostles did teach Where doe you finde that the Scriptures are able to instruct us perfectly to salvation The Apostle Paul in 2 Tim. 3. 15. doth expressely affirm it and reasons which may bee gathered out of the two Verses following doe plainly prove it What are those Reasons 1. God being author of these books they must needs be perfect as he himself is who being for his wisdome able and for his love to his Church willing to set down such a rule as may guide them to eternall life hath not failed herein 2. They are profitable to teach all true doctrine and to confute the false to correct all disorder private and publique and to inform men in the way of righteousnesse 3. The man of God that is the Preacher and Minister of the Word is thereby made compleat and perfect sufficiently furnished unto every good work or duty of the Ministery How doth this last reason hold Most strongly for the people being to learn of the Minister what to beleeve and what to doe and more being required of him that must be the eye and mouth of all the rest if he may be perfectly instructed by the Scriptures they are much more able to give every common man sufficient instruction Again seeing the Minister is bound to disclose the whole counsell of God to his people Acts 20. 27. he being thereunto fully furnished out of the treasury of the Word of God it followeth that by him out of the Scriptures they may also be abundantly taught to salvation What further proof have you of the sufficiency of the Scriptures The five Books of Moses which was the first holy Scripture delivered to the Church was sufficient for the instruction of the people of that time in all that God required at their hands as appeareth by that they were forbidden to adde any thing unto it or to take any thing from it but to doe that onely which was prescribed by the Law Deut. 12. 32. The Prince and the people are commanded to be directed thereby altogether and not to depart from it either to the right hand or to the left Deut. 17. How much more the Law and the Prophets which did more at large set forth the Doctrine delivered by Moses both in precepts and promises in practice and example was sufficient for the time that succeeded untill John the Baptist Mat. 11. 12. Luk. 16. 16. What more can you alledge for this purpose Psal. 19. 7. David saith the Law of the Lord is perfect converting the soul and Psal. 119. 96. I have seen an end of all perfection but thy Commandement is exceeding large Luk. 16. 29. Abraham in the Parabolicall story testifieth that Moses and the Prophets were sufficient to keep men from damnation John 5. 39. Our Saviour Christ affirmeth of the Scriptures of the old Testament that they were witnesses of him in whom our salvation is perfect Acts 17. 11. The Bereans are commended for examining the Doctrine of the Apostles by the Scriptures of the old Testament Acts 26. 22. Paul taught nothing but that which Moses and the Prophets had written of Christ to be fulfilled 1 Joh. 1. ver 1 2 3 John saith what they have heard and seen that they delivered Gal. 1. 8 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed Apoc. 22. 18 19. there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture 1 Cor. 4. 6. Paul saith that no man must presume above that which is written John 20. 31. S. John saith that these things are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name where he speaketh not onely of his Gospel but being the surviver of the rest of the Apostles of all their writings Seeing then that faith by those things that are written and eternall salvation by faith may be attained it ought to be no controversie amongst Christians that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to beleeve and to doe for eternall salvation Obj. 1. Yet our adversaries quarrell against this most rich and plentifull treasure of the holy Scriptures alledging that we receive many things by tradition which are not in Scriptures and yet we beleeve them as Maries perpetuall Virginity and the baptisme of Infants We make not Maries perpetuall Virginity any matter of religion but a likely opinion so far as it can be maintained that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world it hath warrant from the Apostles charge Phil. 4. 8. of doing whatsoever is honest whatsoever
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
places in heaven and in earth and the sea and hell all at one time neither can he be contained in any compasse of place as is a man or Angel or any other creature but he is in all places and filleth all places at once and is beyond all compasse of place that we can imagine 1 King 8. 27. Ps. 139. 7. 145. 3. Job 9. 7. Esa. 66. 1. 40. 12. Jer. 23. 24. Is God every where bodily No for he hath no body Is God every where in speculation only No for he worketh in every thing which he beholdeth How then is he every where He is every where essentially for his essence is not contained in any place because he is incomprehensible Doth he not remove himselfe from place to place He filleth heaven and earth and all places therefore he can neither depart from any place nor be absent from any place Is he not half in one half of the world half in the other half of the world No but as the whole soul is in the whole body and every part thereof so God is whole and wholly in every part of the world Obj 1. If God be every where essentially then he is in the most filthiest sink and puddle It is no abasing of the glory of his Majesty to say that he is there no more then it is to the Sun whose beams and light are there or to a Physitian to be amongst those that are sick All the creatures of God in themselves are exceeding good and when he is in the most filthiest sink in the world he is not in a more filthy then our selves whether we be sick or sound They are his workmanship and it is no abasement of the workmaster to be amongst his works Obj. 2. If God be every where why is it said he dwelleth in the heavens Psal. 2. 4. Because his glory and Majesty which is every where alike shineth most perspicuously and visibly in heaven Obj. 3. It is said Numb 14. 42. he is not amongst the wicked He is not amongst them with his grace and favour to protect and defend them but otherwise by his power and providence he is amongst them to bridle their raging affections to plague their furious obstinacie and dispose of their desperate attempts to his own glory and good of his people Obj. 4. If God be every where at the same instant of time how is he said to be sometimes near sometimes farther off Esa. 56. 6. God is said to be near unto us when by his word or any other means he offereth us grace and favour by them and when he heareth and granteth our prayers as Moses saith Deut. 4. 7. What nation is there so great who have God so nigh unto them as the Lord God is in all things that we call upon him for Obj. 5. If God be in hell then all goodnesse is there for he is all goodnesse and so consequently there is no want of joy in the damned The damned in hell feel no part of his goodnesse that is of his mercy and loving favour but of his power and justice So that God is in hell by his power and in his wrath To what purpose and use serveth this doctrine of the immensity or infinite greatnesse of God The consideration thereof should put us in mind that nothing which is vile and base should be offered unto God in the worship of him Secondly it serveth to drive all grosse and idolatrous conceits of God out of our minds and to detect and bewray the impiety and blasphemy of those persons who either by making of pictures as they thought of God or by maintaining of them being made or by suffering them to stand still without defacing especially if it be known have thereby denied God to be incomprehensible For those pictures and resemblances of God which ignorant men have forged in their own brain doe tell us and say that God may be comprehended and contained within a place yea in a small place or in any place as a man or other creature which is most high blasphemy against the Majesty of Almighty God What is his eternity It is an essentiall property of God whereby his essence is exempted from all measure of time and therefore is the first and the last without either beginning or end of dayes 1 Tim. 1. 17. Esa. 41. 4. 44. 6. Psal. 90. 2. Rev. 1. 8. 11. In what respect is God called eternall in the Scriptures That he hath been from all eternity without beginning is now and shall be for all eternity without end That all times are present with him continually and so nothing former nor latter nothing past nor to come That he is the Author of everlastingnesse unto others because he hath promised to give his children of his eternall goodnesse and to have a continuall care of them through all eternity and will have a Kingdome in Angels and men whereof shall be no end Is it necessary that we should know this Yea that we may here stay our selves with the certain hope of eternall life grounded upon his eternity How may that hope be grounded upon his eternity Very well for God being eternall he can for ever preserve us and seeing he hath promised he will for ever preserve us Ps. 48. 14. 103. 17. Hereby likewise are we strengthned not only in the immortality of our soule but also in the immortality of our bodies after the resurrection considering that by his everlastingnesse he giveth continuall beeing to such of his creatures as he is pleased to give a perpetuall continuance unto Why else is God said to be eternall That so he might be discerned from all other things created for nothing is like unto God as the Scriptures testifie Esa. 40. 18. Psalm 113. 45. How is God said to be alone everlasting seeing Angels and soules of men shall be also everlasting In regard of the time to come they are everlasting but not in regard of the time past for though they shall continue alwayes yet they had their beginning which cannot be said of God who therefore is called Alpha and Omega Rev. 1. 8. Their continuance is such as it is not absolute and by it selfe but proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning in which respect God is said onely to have immortality 1 Tim. 6. 16. Is it necessary we hold God to be eternall that so he may be discerned from all things created Yea we hold it in that respect for two causes First because certain hereticks have thought either all the creatures or some of the creatures at least to be derived from the very nature and essence of God by propagation as children from their mothers womb Secondly that all idolatrous cogitations of God may be excluded out of our minds What is the life of God It is an essentiall property of God whereby the divine nature
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
beleefe is a most certain knowledge grounded upon the report of another Whether doth this kind of knowing things agree with the nature of God or no No for God knoweth all things in himselfe and of himselfe but not by the report of another What say you to skill and learning that is both a certain and evident knowledge of things doth not that agree with the nature of God Such knowledge doth not agree with his nature Why so Because it cometh by knowledge that went before and it is gotten by reasoning and debating of things by defining and dividing and by searching out the causes of things but in God is neither before nor after first nor last and God hath no knowledge after such a sort Again our knowledge which way soever it be considered whether it be a habit in us or an action in us is imperfect for we know not all things and those things which we doe know we know not all at once but one thing after another and yet still but in part Declare then in a word how God doth know all things God doth most perfectly know and understand all things at one instant without any conceipt of mind altering this way or that way All our knowledge is a thing distinguished from our mind and understanding is it so in God No for the knowledge or wisdom of God is a most simple and perfect essence yea it is his very essence and substance and God is all knowledge all wisdom and all understanding infinitely more then all men and Angels can conceive Doth God know and understand every thing particularly Yea he knoweth the natures and properties of every particular thing How prove you that By the Scripture and by reason for the Scripture saith that God saw every thing that he made that it was good this is not spoken generally of all but especially of every one creature Again reason makes it manifest by three examples in the Scriptures Gen. 1. First Adam gave to every living thing a proper name Gen. 2. 20. according to its proper nature whereby it appeareth that Adam had a distinct and particular knowledge of every thing how much more then had God this especiall knowledge of every particular thing who gave to Adam whatsoever wisdom and knowledge he had Secondly Solomons wisdom and knowledge was so great that he was able to dispute and did thereby dispute of the nature of all trees plants fishes fowl worms beasts and all naturall things as one that was most skilfull in them how much more then doth God know all things and their natures particularly who gave such wisdom to Solomon Thirdly our Saviour Christ saith of the Father that all our haires be numbred by him and that a Sparrow falleth not to the ground without the will of our heavenly Father if not without his will then not without his knowledge Whether doth God know all the motions of our wills and our thoughts Yea God doth certainly know the motions of the will and the thoughts of the heart in all men and the issue of them all which is manifest by these places of Scripture following Gen. 6. 5. Psa. 94. 11. Pro. 21. 1. Jer. 17. 9 10. Hereof it is that we cite him to be the witnesse of our hearts when we swear by him Whether hath God the knowledge of all evils or no God knoweth all evils and sins which lie lurking in all mens hearts and this is manifest by these places of Scripture following Gen. 6. 5. Psal. 69. 6. Job 11. 11. Psal. 90. 8 9. What if he did not know all these evils It is impossible but he must know them for two causes First if he did not his knowledge would be imperfect Secondly if he did not know them he could not be a just Judge neither could he reward every one according to his works and thoughts which to affirm were ungodly and blasphemous Obj. That which is nothing cannot be known but sinne and evill is nothing for it is nothing else but a taking away or failing of good and it is a meer corruption and therefore sin and evill cannot be known of God We know vvhat is evill and vve know evill things and vve doe discern them from good things but we know evill onely by his contrary that is good as vve know nothing by something darknesse by light death by life sicknesse by health vice by vertue thus by the knowledge of good evill is known unto us and therefore seeing as God vvho is the chiefe good he doth by himself know all good things he must of necessity also know and understand all the evill that is in all good things Whether may God know those things which are not God knoweth the things vvhich are not and he doth also truly know the things which shall never come to passe What reason can you yeeld for this The reason is because he knoweth all things by his essence therefore he knoweth all things which are subject to his divine essence and power and therefore also are possible but shall never come to passe But doth he know them eternally or in time He knoweth them all eternally that is for ever and ever he knew doth know them as the Scripture doth testifie Eph. 1. 4. 2 Tim. 2. 19. Can you make this manifest by any earthly comparison Yea a builder by vertue of his art doth conceive in his mind the form of a house which house he will never build how much more can God doe the same for God can make more worlds and he knoweth that he can and yet he doth it not Again although there were never an Eagle in the City yet we can conceive in our minds what an Eagle is much more doth God know all things vvhich are not in act and vvhich never shall be Obj. This is something which you say but your last similitude of the Eagle doth not hold for therefore we keep the knowledge of an Eagle in our minds though all be gone because the similitude of the Eagle which was sometimes in the City doth stil remain in our minds and understandings But what similitude can there be in the mind of God of those things which are not which never were and which never shall be Yes the very essence and similitude of God is a similitude of all those things that may be if he will which he must needs know for he doth most perfectly know himself And thus if we consider his power or almighty essence all things should be done which he can doe and doth know Then whether is his knowledge power the cause of all things which are which have been and which shall be The onely fore-knowledge of God alone which the Grecians call Theoreticascientia that is a knowledge beholding all things is not the cause of things but his fore-knowledge with his will which the Grecians call Practicascientia that is a working knowledge that is the cause of things Whether may the knowledge or
hence departed are now in 2 Cor. 12. 2. Mat. 18. 10. Mark 12. 25. What understand you by the earth The lowest part of the world containing the globe of the land and the waters What mean you by the host of them All the creatures which the Lord made to have their beginning and being in them Psal. 103. 20 21. 148. 2. c. Deut. 17. 3. Joel 2. 10 11. How are the creatures distinguished Into visible and invisible Col. 1. 16. What are the things invisible The third heaven and the Angels placed therein Why is there no more expresse mention in the first of Genesis of the creation of these especially being creatures in glory so farre passing others 1. They are not expresly mentioned because Moses setteth forth the things that are visible and therefore doth not only passe them by but also minerals and other things inclosed in the bowels of the earth 2. Some respect also might be had of the weaknesse and infancie of the Church at that time God did first teach them more plain and sensible things and as they grew in knowledge he afterwards revealed other things unto them but that they were in one of the six dayes created it is most evident by Heb. 11. 10. Psal. 103. 20. 148. 2. 5. Col. 1. 16. In which of the six dayes were they created Though it be not so plainly revealed in Scripture yet it may be gathered by Gen. 1. 1. where under the term of heavens these glorious creatures may be also comprehended and Job 38. 6 7. that they were created the first day Of what nature are the Angels They are substances wholly spirituall not in parts as man is and in respect of their simple essence in the Scripture they are called spirits How many things conceive you of the Angels when you say that they are spirits Six 1. That they are living substances 2. That they are incorruptible 3. That they are incorporeall 4. That they are indivisible 5. That they are intangible 6. That they are invisible Have they any matter They have their spirituall matter as mans soule hath but not any earthly or corporall matter They are not then fantasies as some doe wickedly imagine No but they are substances and beings for some are said to have fallen others to appeare unto men How many of them were created at the beginning They were all created at once and that in an innumerable multitude How did God create them He made them all at the first very good and glorious spirits yet mutable Gen. 1. 31. Job 4. 18. VVith what other properties are the Angels especially endued With greater wisdome power swiftnesse and industry then any man VVhere is the creation of things visible especially taught In the first and second chapters of Genesis where Moses declareth at large how God in the beginning created the world and all things therein contained every one in their severall nature and kinds VVhat doth Moses note of these creatures generally Three things first that they are all said to be good which stoppeth the mouthes of all those that speak against them Secondly that their names are given them Thirdly that their uses and ends are noted In what order did God create them First the dwelling places were first framed then the creatures to dwell in them and provision was made for the inhabitants of the earth before they were made as grasse for the beasts and light for all living and moving creatures and all for man Secondly God proceedeth from the things that are more imperfect to those that are perfecter untill he come to the perfectest as from the trees corne herbes c. which have but one life that is whereby they increase and are vegetative unto the beasts which have both an increasing and feeling or sensitive life as fishes fowles beasts c. and from them to man which hath besides them a reasonable soule What learn you from the first Not to be carking for the world and things of this life nor to surfeit with the cares thereof seeing God provided for the necessity and comfort of the very beasts ere he would bring them into the world What from the second That we should therein follow the example of the Lord to goe from good to better untill we come to be perfect What are the visible creatures in particular Two first the rude masse or matter of the world made the first night wherein all things were confounded and mingled one in another Secondly the beautifull frame thereof which were made the rest of the six dayes and nights What are the parts of that rude masse Heaven and earth for so the matter whereof all the bodily creatures were made seemeth by a Trope Gen. 1. 1. to be signified as it were the Center and circumference For as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certain grosse lineaments of that picture which they will after set forth and fill up with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof It seemeth that the rudenesse was in the earth onely containing the water and the dry land because the Prophet saith that the earth was void and without shape It is true that Moses giveth this to the earth rather then the masse of the heavens because the confusion and rudenesse was greater there then in the masse of the heavens for the water and dry land being mingled together there was no form or figure of them It being without form and void how was it kept Gen. 1. 2. By the holy Ghost which as a bird setting over her egges kept and preserved it What were the things which were made of this rude masse The beautifull frame and fashion of this world with the furniture thereof What doe you consider in the frame and fashion of the world Two things first the Elements which are the most simple bodies by the uneven mixture whereof all bodies are compounded Secondly and the bodies themselves that are compounded of them How many Elements are there There are commonly counted foure First the fire which some think to be comprehended under the term of light Gen. 1. vers 3 4. because it is a quality of the fire The second is the ayre which some would have signified by the spirit or wind of God moving upon the waters vers 2. others by the Firmament vers 6. 7. set between the clouds and the earth to distinguish between water and water and to give breath of life to all things that breath 3dly The waters v. 2. severall from the mass called the earth v. 9. 10. 4thly The earth vers 2. called the dry land vers 9 10. which remaineth all other being sent of God to their proper places What are the mixt or compounded bodies
What learn you from thence Not to suffer our selves to be instruments of evill to any in the least sort if we will escape the curse of God for if God did punish a poor worm which had no reason or will to chuse or refuse sin how much lesse will he spare us which have both What is the sentence against the Devill The Ordinance of God That there shall be always enmity between the Devil and his seed on the one side and the woman and her seed on the other together with the effect of this enmity VVhat doe you understand by the seed of the Devill seeing there is no generation of the Devils for that there is no male nor female among them neither have they bodies to engender The seed of the Devill are all both wicked men and Angels Joh. 8. 44. which are corrupt and carry his image 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil and every where the sons of Belial Act. 13. 10. What learn you from thence That the war of mankind with the Devill is a lawfull war proclaimed of God which is also perpetuall and without any truce and therefore that herein it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth whereas we being continually assaulted with our enemy leave our fight with him to fight against our brethren yea against our own soules he continually and without ceasing fighting with us and not against his own as the blasphemous Pharisees said Mat. 12. 24. VVhat is the sentence against the Woman First in the pain of conception and bearing child Secondly in the pain of bringing forth wherein is contained the pain of nursing and bringing them up Thirdly in a desire to her husband Fourthly in her subjection to her husband Was she not before desirous and subject to her husband Yes but her desire was not so great through conscience of her infirmity nor her subjection so painfull and the yoake thereof so heavy What is the sentence against Adam First his sin is put in the sentence and then his punishment What is his sin One that he obeyed his wife whom he should have commanded then that he disobeyed God whom he ought to have obeyed the first being proper to him the other common to his wife with him What was the punishment A punishment which although it be more heavy upon Adam yet it is also common to the woman namely the curse of the earth for his sake from whence came barrennesse by Thistles and Thorns c. whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his brows to draw necessary food from it and that as long as he lived Lastly the expulsion out of Paradise to live with the beasts of the earth and to eat of the hearb which they did eat of What learn you from thence That all men from him that sitteth on the Throne to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimony soever is left them although they had wherewith otherwise plentifully to live What observe you else I observe further out of this Verse and out of the two next that in the midst of Gods anger he remembreth mercy for it is a benefit to Adam that he may live of the sweat of his brows to Eve that she should bring forth and not be in continuall travell unto them both that he taught them wisdome to make leather Coats What learn you from that it was said God made them Coats That in every profitable invention for the life of man God is to be acknowledged the Authour of it and have the honour of it and not the wit of man that invented it as is the manner of men in such cases to sacrifice to their nets Hab. 1. 16. When there were better means of clothing why did they weare Leather It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing What learn you from thence That howsoever our condition and state of calling afford us better array yet we learn even in the best of our clothes to be humbled by them as those that are given us to cover our shame and carry always the mark and badge of our sinnes especially when these which were even after the fall the goodliest creatures that ever lived learned that lesson by them What followeth A sharp taunt that the Lord giveth Adam ver 22. further to humble him as if he should say Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit What learn you from it That by the things we think to be most esteemed contrary to the will of God we are most subject to derision and that it must not be a plain and common speech but a laboured speech that must bring us to repentance Why doth God banish him out of Paradise lest he should live if he should eat of the tree of Life seeing there is no corporall thing able to give life to any that sinne hath killed It is true that the eating of the fruit of the Tree of life would not have recovered him but the Lord therefore would have him banished from it lest he should fall into a vain confidence thereof to the end to make him seek for grace Wherefore are the Angels set with a glittering sword to keep them from the Tree of life To encrease their care to seek to Christ being banished from it without hope of comming so much as to the sign of life What learn you from hence The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church Thus much of the miserable and unhappy condition which our first parents brought upon themselves Did this estate determine in their persons or was it derived from them to all their posterity It was for their sinne in eating the forbidden fruit was the sin of all men and we therein became sinners and guilty of eternall Condemnation So that they by this first transgression did not onely lose for themselves the Image and favour of God but withall all deprived their posterity of that blessed estate Rom. 3. 23. and plunged them into the contrary Rom. 3. 12. bringing damnation upon themselves and us all wherefore this cursed estate of mankind is called in the scriptures the image of Adam Gen. 5. 3. the old man Ephes. 4. 22. the flesh Gen. 6. 3. John 3. 6. c. And the Apostle teacheth expresly Rom. 5. 12. That by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as all men have sinned How doth the Apostle here call this the sinne of one man seeing both Adam and Eve sinned which are two and that Eve sinned before Adam In
the name of Adam was comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam Gen. 5. 2. and last of all the Apostle used the word here signifying both man and woman What reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof It seemeth not to stand with the Justice of God to punish us for the sin that we never did Our first parents by Gods appointment were to stand or fall in that triall not as singular persons only but also as the head and root of all mankind representing the persons of all that should descend from them by naturall generation and therefore for the understanding of the ground of our participation with Adams fall two things must be considered First that Adam was not a private man in this businesse but sustained the person of all mankind as he who had received grace and strength for himself and all his posterity and so lost the same for all For Adam received the promise of life for himself and us with this condition if he had stood but seeing he stood not he lost the promise of life both from himself and from us and as his felicity should have been ours if he had stood in it so was his transgression and misery ours So that as in the second Covenant the righteousnesse of the second Adam Christ Jesus the Mediatour is reckoned to those that are begotten of him by spirituall regeneration even those that beleeve in his name although they never did it so in the first Covenant the sinne of the first Adam who herein sustained a common person is reckoned to all the posterity that descend from him by carnall generation because they were in him and of him and one with him Rom. 5. 15 16 17 18 19. Secondly that we all who are descended from Adam by naturall generation were in his loyns and a part of him when he fell and so by the law of propagation and generation sinned in him and in him deserved eternall condemnation therefore as two Nations are said to be in the womb of Rebekah Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham Heb. 7. 9 10. who was not born some hundred years after so is it here Thus we see that as by the act of generation in leprous parents the parents Leprosie made the childrens and the slavish and villanous estate of the parents is communicated unto all the off-spring for a man being a slave his progeny unto the hundred generation unlesse they be manumitted shall be slaves even so the naturall man howsoever he thinketh himself free yet in truth he is sold under sin and is the very servant of corruption and in that state shall for ever remain unlesse the Son doe make him free Joh. 8. 33 34. 36. Rom. 6. 17. 19 20. 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King do not only thereby hurt and disgrace themselves but also stain their whole bloud and lose their honour and Inheritance from themselves and from their children for by our Law a man being attainted of High treason the attaint of bloud reacheth to his posterity and his children as well as he lose the benefit of his Lands and Living for ever unlesse the King in favour restore them againe as God in his mercy hath done unto us Then it appeareth that by propagation from our last parents we are become partakers of the sin of our first parents Even so and for the same transgression of our first parents by the most righteous Judgement of God we are conceived in sin and born in iniquity and unto misery Ps. 51. 5. for men are not now born as Adam was created but death doth reign over them also that sinned not after the like manner of the transgression of Adam Rom. 5. 14. that is over infants who are born in sin not by imitation but by an inherent corruption of sin even as we see the young Serpents and Wolves that never stung men or devoured sheep are notwithstanding worthy to die because there are principles of hurtfulnesse and poysonsomnesse in them How is it shewn that babes new born into the world have sin In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb goe straight into the grave What is then the naturall estate of man Every man is by nature dead in sin as a loathsome carrion or as a dead corps and lieth rotting and stinking in the grave having in him the seed of all sins Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof declare first what sin is It is defined in one word 1 Joh. 3. 4. to be the transgression of the law namely a swerving from the law of God making the sinner guilty before God and liable to the curse of the law Gen. 4. 7. Seeing by the law sinne is and the law was not before Moses Rom. 5. 13. it seemeth there is no sin untill Moses When it is said the law was not before Moses it is to be understood of the law written in the Tables of stone by the finger of God and other laws Ceremoniall and Politicall written by Moses at the commandement of God for otherwise the law the Ceremoniall law excepted was written in the heart of man and for the decay therof through sin taught by those to whom that belonged from the fall unto Moses Is every breach of the Law of God sin Yea if it be no more but the least want of that God requireth Rom. 7. 7. Gal. 3. 10. And doth every sin the very least deserve the curse of God and everlasting death Yes verily because God is of infinite Majesty and dignity and therefore what so toucheth him deserveth endlesse wrath wherefore Purgatory and our owne satisfaction for small sinnes is vain How many sorts of sins are there Sin is either imputed or inherent the one without us and the other within us What is the sin Imputed Our sin in Adam in whom as we lived so also we sinned for in our first parents as hath been shewed every one of us did commit that first sinne which was the cause of all other and so we all are become subject to the imputation of Adams fall both for the trasgression and guiltinesse Rom. 5. 12. 18. 19. 1 Cor. 15. 22. What sins are Inherent in us They doe either defile our nature or our actions the one called Originall sin the other Actuall Col. 3. 9. For every one naturally descending from Adam beside the guilt of that first sin committed in Paradise first is conceived and born in original corruption Ps. 51. 5. Secondly living in this world sinneth also actually Gen. 6. 5. Esay 48. 8. yea of
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
profession we make of Religion it is all in vaine James 1. 26. What is the summe of the duties of the tongue here required That our speeches be both true and charitable for these must inseparably goe together for Charity rejoiceth in truth 1 Cor. 13. 6. and the truth must be spoken in love Eph. 4. 15. For truth without love savoureth of malice and charity without truth is false vaine and foolish Unto what heads then are these duties of the Tongue required in this Commandement to be referred Vnto two 1. The conservation of truth amongst men And 2. the conservation of our owne and our neighbours fame and good name What have you to say concerning Truth Two things First what this truth is Secondly the meanes of conserving it What is to be considered in truth it selfe Three things First what it is Secondly whether it be to be professed Thirdly after what manner What is truth or veracity It is an habit of speaking that which is true from our hearts Psal. 15. 2. What is required hereunto Two things First that our speech be agreeable to our minds Secondly that our minds be agreeable to the thing For though we speak that which is true yet if we think it false we are lyers because our tongue agreeth not with our mindes and if that we speak be false and yet we think it true we doe not speak truely for though truth be in our hearts yet a lye is in our mouths and though we cannot be called lyers because we speak as we think yet may we be said to tell a lye because that we say is false What great necessity is there of this truth Very great for if speech be necessary as all confesse then also speaking truth without which there would be no use of speech for take away truth and it were better that we were dumbe then that we should be endued with this faculty of speaking What other motives are there to embrace it Because it is both commended and commanded in the Scripture It is commended as a vertue which God greatly loveth Psal. 51. 8. as a note of a Citizen of heaven Psal. 15. 2. and of one who shall be established for ever Pro. 12. 19. It is commanded Ephes. 4. 25. Zach. 8. 16 19. Is it onely sufficient to know the truth and beleeve it No we must also upon all fit occasions professe it with our mouthes Rom. 10. 9 10. Matth. 10. 32 33. How must the truth he professed Freely and simply How is it done freely When as we professe it willingly and undauntedly so farre forth as the matter place and time doe require So Dan. 3. 16 17 18. Acts 4. 8 10 13. How is it done simply When as it is done without guile and dissimulation shifts or shuffles What are the vices opposite to truth They are two First falsity and lying Secondly vanity or an habite of lying What is lying It is twofold First when we speak that which is false Secondly when as we speak that which is true falsly and with a mind to deceive What is it to speak that which is false When as we doe not speak as the thing is whether we thinke it true or no. What is it to speak falsly When as we doe not speak as we think whether the thing be true or false What are the reasons which may disswade from lying 1. Because God is true and the author of truth and the Devill a lyer and the father of lyes and as truth maketh us like unto God so lyes make us like unto the Devill 2. Because it is strictly forbidden in the Scriptures Lev. 9. 11. Exod. 23. 7. Col. 3. 9. Eph. 4. 25. 3. Because the lyer sinneth grievously not onely against his neighbour but also against God himself Lev. 6. 2. 4. Because the Scriptures condemne lying as the spawne of the old serpent John 8. 44. and as a thing abominable and odious unto God Pro. 12. 22. 6. 17. 5. Because it perverteth the use of speech taketh away all credit and faith between man and man and quite overthroweth all humane society which cannot stand without contracts and commerce nor they without truth Lastly because God severely punisheth lyes Pro. 19. 5 9. Psal. 5. 6. Acts 5. 1 2 3 c. and that both in this life with infamy and disgrace for it maketh a man esteemed base and of no credit so that the usuall lyer is not beleeved when he speaketh truth Eccles. 34. 4. And in the life to come for it excludeth out of heaven Apoc. 22. 15. and casteth men into that lake which burneth with fire and brimstone chap. 21. 8. How are lyes usually distinguished Into three sorts Merry Lyes Officious Lyes Pernicious Lyes What are merry Lyes Such as are spoken onely to delight the hearers and make sport Are such to be condemned as sinfull seeing they doe no man hurt Yes verily for the Scriptures condemne not onely false but also all vaine speeches Matth. 12. 29. Secondly because they are against truth and cannot be spoken without impeaching of it Thirdly lies must not be spoken to delight Princes who have most cause of care and trouble Hos. 7. 3. Fourthly lyes must not be spoken for profit and therefore much lesse for delight What are officious Lyes Such as are spoken either for our owne or neighbours profit and doe not hurt any man Are such lyes unlawfull likewise Yes surely and upon the same grounds for though we may buy the truth at a deare purchase yet we must not sell it at any rate Prov. 23. 23. And if it be unlawfull to lye in the cause of God because it hath no need to be supported by our lyes Iob 13. 7 8. much lesse for our owne or neighbours profit What doe you call Vanity in lying When men by a corrupt custome are so habituated to lying that they will lye for every cause yea even for no cause and when they might attain their ends as well and easily by speaking truth What vices are opposite to Freedome and Liberty in speaking the truth They are either in the excesse or in the defect VVhat in the excesse Vnseasonable and undiscreet profession of the truth with the danger or losse of our selves or others when neither the glory of God nor our own or neighbours good doth require it And in such cases our Saviour himselfe would not professe the truth though he were pressed unto it by his malicious enemies Iohn 18. 20 21. Because he should thereby have but cast Pearles before Swine contrary to his owne Doctrine Matth. 7. 6. What is opposite in defect When either out of a cowardly fear or some other sinister respect wee deny the truth in our words or betray it by our silence Of the former we have an example in Peter Matth. 26 of the other in those weak Christians 2 Tim. 4. 16. But is it not sometime lawfull to conceale the truth Yes surely when
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour in the former Petitions concerning the service of God For we are then allowed and not till then Luke 17. 7 c. to seek good things for our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely the promises of this life and that which is to come are entailed 1 Tim. 4. 8. What further That as in the former the word Thy did only respect God so in these following by these words our and us we learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule and things pertaining to the life to come For all which we are taught to depend on God and namely according to the order observed in the Creed called the Apostles 1. On the providence of God our Father the Creator for our nourishment and all outward blessings 2. On the mercies of Christ our Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall things two as about which our care is to be doubled Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly and therefore that our prayers for the things of this life should be short and further drawn out for the things that belong to the life to come Why then is the Petition for the temporall things put before the Petitions for spirituall The first place is given to outward things not because they are chiefest but because First it is the manner of the Scriptures commonly to put things first that are soonest dispatched Secondly that outward things may be helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine and suffice nature To proceed in order what are the words of the fourth Petition which concerneth the things of this life Give us this day our daily bread Matth. 6. 11. Luke 11. 3. What is the summe of this Petition That God would provide for us competent meanes and such a portion of outward blessings as he shall see meet for us Prov. 30. 8. not only for our necessities but also for Christian and sober delight according to our calling and his blessing upon us Likewise that he would give us grace to relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke fit for us Phil 4. 11 12. What is meant by Bread All outward things serving both for our necessity and sober delight Prov. 27. 27. 31. 14. as health wealth food physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes or other delicates not riches and superfluity James 4. 3. Num 11. 4 5 6. but a proportion of maintenance credit liberty c. convenient for us Prov. 30. 8. 1 Tim 6. 8. and that with condition if God shall see it good for us or so be his good pleasure Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things What need is there of asking these things The frailty of our nature not able to continue in health scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne you from the word Give First that from God all things come Psal. 104. 27 28 29 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that give them us As if we should looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
least crum of bread or drop of water much lesse the kingdome of heaven and salvation at the hands of God Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevaile without Gods blessing What learne you further That seeing God giveth to whom he will and what he will we learne to be content with whatsoever we have received Moreover to be thankfull for it seeing all things in regard of God are sanctified by the Word and in regard of our selves by prayer and thanksgiving 1 Tim 4. 5. And last of all not to envie at other mens plenty being it is Gods doing Matth. 20. 15. What reason is there that they should pray for these things of God which have them already in their Garners Cellars c. in abundance Very great Because 1. our right unto the creatures being forfeited in Adam we having now nothing to plead but onely Gods Deed of gift made unto us in Christ the second Adam and heire of all things in whom and with whom all things are conveyed to us Psalm 8. 7 8 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possesse them yet are we not right owners of them but by faith which is declared by prayer for them 2. The things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them according to the proverb that many things come between the cup and the lip 1 Sam. 30. 16 17. Dan. 5. 5. 2 Kings 7. 17. 3 Although we have the use of them yet will they not profit us neither in feeding nor cloathing us unlesse we have the blessing of God upon them yea without the which they may be hurtfull and poisonable unto us Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13 14 15. Psal. 78. 30 31. By all which reasons it may appeare that the rich are as well to use this petition as the poorest praying therein not so much for the outward things as Gods blessing upon them Why doe we say Give us Hereby we professe our selves Petitioners for all men especially the houshold of faith that for the most part every one may have sufficient and where want is others may be enabled to supply it out of their abundance 2 Cor. 8. 14. Why doe we say This day or For the day That we are to pray for bread for a day and not for a month or yeare c. it is to teach us to restraine our care that it reach not too farre but to rest in Gods providence and present blessing and therefore not to be covetous Exod. 16. 19 20 21. Pro. 30. 8. So that hereby we professe the moderation of our care and desire of earthly things Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God Is it not lawfull to provide for children and family Yes verily not onely lawfull but also needfull Gen. 41 34 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onely forbidden to passe measure as to have a carking and troubling care seeing the vexation of the day is enough for it selfe Matth. 6. 34. but commit our wayes unto the Lord and to roll our matters upon him who will bring them to passe Psalme 37. 5. Prov. 16. 3. Why is the Bread called ours seeing that God must give it us To teach us that we must come unto it by our owne labour Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect hee that will not labour should not eate 2 Thes. 3. 8 9 10. For it is called our bread which commeth to us by the blessing of God on our lawfull labours 2 Thes. 3. 12. so that neither God nor man can justly implead us for it What is the reason of the word daily By daily bread or bread instantly necessary or such as is to be added to our substance wee understand such provision and such a proportion thereof as may best agree with our nature charge and calling Pro. 30. 8. For this word in the Evangelists Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me or agreeable to my condition Which is an especiall lesson for all estates and callings to keep them within their bounds not onely of necessity but of Christian and sober delight and not to aske them for the fulfilling of our fleshly desires Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught that every day wee must require these blessings at Gods hands What doe we then begge of God in this Petition 1. That it would please God to preserve this mortall life of ours so long as he seeth good in his wisedome that it maketh for his glory and our good 2. That he would bestow upon us all good things needfull for the preservation of this life 3. That he would give us care and conscience to get those needful things by lawfull meanes which condemneth First those that use wicked and unlawfull meanes towards men Secondly those that goe to the devill 4. That he would give us grace to use painfulnesse and faithfulnesse in our calling that labouring with our hands the thing that is good we may eate our owne bread Ephes. 4. 28. 2 Thes. 3. 12. 5. That we may adde unto our labour prayer that it would please God to blesse our labours in getting those things and thanks-giving for them being gotten as whereby on our part all Gods blessings are assured and sanctified unto us 1 Tim. 4. 4 5. 6. That we may put our confidence not in the meanes but in Gods providence and contain our selves within the care for the meanes leaving events unto Gods onely disposition Phil. 4. 6. Psal. 37. 5. 7. That it would please God to give us faith and grace aswell in want as in abundance to depend on his providence for outward things Phil. 4. 12. 8. That we may be contented with and thankfull for that portion of temporall blessings which it shall please the Lord to measure out unto us as his gift Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more So much of the Petition for things belonging to this life What doe we desire in those two which belong unto the life to come Perfect salvation standing in the deliverance from the evils past contained in the former and those to come comprised in the latter By the former we pray for justification and by the latter for sanctification To begin then with the former What are the words of the fifth Petition And forgiue us our debts as euen we forgiue them that are debters unto us Mat. 6. 12. Luk. 11 4. Where we are to observe 1. The Petition for the forgivenesse of our sins 2. The reason added for
onely to the faithfull for the strengthening of their faith in the eternall Covenant and the bringing them more effectually to the practice of Gods Commandements Exod. 12. 16. Luke 1. 59. 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. 6. 4. 1 Pet. 3. 21. Why call you it Action Because it is not a bare signe alone but a worke 1 Cor. 11. 24 25. Why call you it an action of the whole Church Because it is a publick action and appertaineth to the whole Church and therefore ought to be done in the presence of the Congregation by the example of John Matth. 3. 11 12. and commanded of Paul 1 Cor. 11. 18 20 22. it being a greater indignity for the Sacraments to be administered privately then for the civill judgement which is open and publike That we say nothing of the sacrifices under the Law which were not so excellent as these and yet it was not lawful to offer them in private which reproveth the disorder of the Papists who turne the Communion into a private Masse and minister the Lords Supper to one alone without the presence of the Congregation But may not the Sacraments be so administered upon necessity as namely to a sick man ready to depart out of this life There is no such necessity for a man believing wanting that opportunity of comming to the Lords Supper wanteth not the effect thereof seeing the Lord promised by Ezekiel that hee would be a Tabernacle to his people being banished from it Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt when with conveniency a man cannot enjoy them but the contempt or neglect of them when they may conveniently be come unto What theâ— is the fittest time and place for the administration of the Sacraments The fittest time is the Lords or some other day of publike meeting The most convenient place is the Church and usuall place of the assembly of the Congregation Did not Abraham minister the Sacrament of Circumcision in his private house His house was at that time the Church of God and therefore not private and so in the time of persecution the godly did oft-times meet in Barnes and such obscure places which were indeed publick because when the Church of God were there the house or place availed nothing to make it publick or private even as wheresoever the Prince is there is the Court also said to be though it were in a poore Cottage What difference is there between a Sacrament and a Sacrifice In a Sacrifice there is an offering made to God in a Sacrament there is an offer made by God to us In the Sacrifices Christ was signified as given for us in the Sacraments as given to us the Sacrifices onely signes the Sacraments seales also Who is the Author of a Sacrament God alone because he onely can bestow those graces which are sealed in a Sacrament How doth God ordaine a Sacrament By his Word How many parts of Gods Word are there whereby he doth institute and and ordaine a Sacrament Two First a Commandement to doe it Secondly a promise of a blessing upon the right using of it Was not the Rain-bow a Sacrament being a signe ordained by God No for though it were a signe yet it was no signe of salvation by Christ. What is the matter and substance of every Sacrament One and the same Iesus Christ although diversly communicated in divers Sacraments and in some more forcible then in others because of some elements communicating with or taking hold of or reaching to more of our senses What things then are required in a Sacrament Three First the outward signes and Sacramentall actions concerning the same Secondly the inward thing signified thereby viz. Christ Iesus with his saving graces and spirituall actions concerning the same Thirdly a similitude betwixt them both As in Baptisme for example that as water doth wash the body so doth the bloud of Christ wash away the spots of the soule What signes are used in Sacraments Some onely representing as water bread and wine some applying as washing eating drinking and such like What are the things signified First Christ Iesus and his merrits and secondly the applying of the same unto us in particular Wherein doth the signes of the things signified differ 1. In Nature 2. In the manner of receiving 3. In the parties which doe receive them 4. In the necessity of the receiving of them Wherein doe they agree In this that the signe doth so fitly represent the things signified thereby that the minde of a Christian is drawne by the signe to consider of the things signified What is then the Sacramentall union betwixt the signes and the things signified Such as betwixt a sealed will and the things conveighed in the same From whence it is that the names effects and properties of the one are given to the other What is the cause that moved the Lord to grace the outward signes in the Sacraments with the names of the things signified The outward elements have the names of the spirituall things they set forth 1. Because of their fit proportion and agreement in regard of the resemblance and similitude of the elements and the things signified in which respect they are called signes 2. To shew the inseparable conjunction of the things signified with the signe in the worthy receiver in which regard they are called Seales as in the person of Christ his two natures are so inseparably united that often times the properties and effects of the one are attributed to the other What is the ground of this Sacramentall union In generall the institution of Christ whereby fit things are appointed so to be used with a promise annexed In speciall the applying of that word unto certain speciall signes with prayer in particular and unto me the ground is my reverent and worthy receiving What is the use of Sacraments God hath ordained them to the end that by comparing and conferring the outward things with the inward they might help 1. Our understanding in which regard they are as it were images and glasses Gal. 3. 1. 2. Our remembrance in which respect they are Monuments Luk. 22. 19. 1 Cor. 11. 24. 3. And especially the perswasion of our hearts by reason whereof they are seals and pledges Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation which God hath not onely made to us in word but also confirmed the same by writ and lest that we should any wayes doubt as naturally we are inclined he hath set to his seales according to the manner of men that nothing might be lacking which should increase our strength What Doctrine is here to be gathered 1. What root of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeve is in us that the Word and Oath of God is not sufficient to pluckup but that we must have such aides 2. The mercy of God that applieth himself
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
of bloud nor of the will of the flesh nor of the will of man but of God Now as our Mediatour in respect of the Adoption of Sons which he hath procured for us is not ashamed to call us Brethren so in respect of this nevv birth whereby hee begetteth us to a spirituall and everlasting life he disdaineth not to own us as his Children When thou shalt make his seed an offering for sin he shall see his seed saith the Prophet Esaias A seed shall serve him it shall be accounted to the Lord for a generation saith his Father David likewise of him And he himself of himselfe Behold I and the children which God hath given mee Whence the Apostle deduceth this conclusion Forasmuch then as the children are partakers of flesh and bloud he also himselfe likewise took part of the same He himself that is he who was God equall to the Father for who else was able to make this new creature but the same God that is the Creator of all things no lesse power being requisite to the effecting of this then was at the first to the producing of all things out of nothing and these new babes being to be born of the Spirit who could have power to send the Spirit thus to beget them but the Father and the Son from whom he proceeded the same blessed Spirit who framed the naturall body of our Lord in the womb of the Virgin being to new mould and fashion every member of his mysticall body unto his similitude and likenesse For the further opening of which mystery which went beyond the apprehension of Nicodemus though a master of Israel wee are to consider that in every perfect generation the creature produced receiveth two things from him that doth beget it Life and Likenesse A curious limmer draweth his own sons pourtraicture to the life as we say yet because there is no true life in it but a likenesse onely he can not be said to be the begetter of his picture as he is of his Son And some creatures there be that are bred out of mud or other putrid matter which although they have life yet because they have no correspondence in likenesse unto the principle from whence they were derived are therefore accounted to have but an improper and equivocall generation Whereas in the right and proper course of generation others being esteemed but monstrous births that swarve from that rule every creature begetteth his like nec imbellem feroces Progenerant aquilae columbam Now touching our spirituall death and life these sayings of the Apostle would be thought upon We thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me From all which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraign medicine that could be thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine did come to be applyed Our Physitian therefore must not onely be able to restore us unto health but unto life it selfe which none can doe but the Father Son and holy Ghost one God blessed for ever To which purpose these passages of our Saviour also are to be considered As the Father hath life in himself so hath he given to the Son to have life in himself As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world The substance whereof is briefly comprehended in this saying of the Apostle The last Adam was made a quickening spirit An Adam therefore and perfect Man must he have been that his flesh given for us upon the Crosse might bee made the conduict to convey life unto the world and a quickening spirit he could not have been unlesse hee were God able to make that flesh an effectuall instrument of life by the operation of his blessed Spirit For as himself hath declared It is the Spirit that quickneth without it the flesh would profit nothing As for the point of similitude and likenesse we read of Adam after his fall that he begat a son in his own likenesse after his image and generally as well touching the carnall as the spirituall generation our Saviour hath taught us this lesson That which is born of the flesh is flesh and that which is born of the Spirit is spirit Whereupon the Apostle maketh this comparison betwixt those who are born of that first man who is of the earth earthy and of the second man who is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly and as wee have borne the image of the earthy we shall also bear the image of the heavenly We shall indeed hereafter bear it in full perfection when the Lord Jesus Christ shall change our base body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Yet in the mean time also such a conformity is required in us unto that heavenly man that our conversation must be in heaven whence we look for this Saviour and that we must put off concerning the former conversation that old man which is corrupt according to the deceitfull lusts and be renued in the spirit of our mind and put on the new man which after God is created in righteousnesse and true holinesse For as in one particular point of domesticall authority the Man is said to be the image and glory of God and the Woman the glory of the Man so in a more universall manner is Christ said to bee the image of God even the brightnesse of his glory and the expresse image of his person and we to be conformed to his image that he might be the first-born among those many brethren who in that respect are accounted
2. 13. 13. 18. Act. 10. 43. 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. 2. 8 9 10 11. 2 Cor. 3. 6 7 8. What call you the old Testament That which was delivered unto the Fathers to continue untill the fulnesse of time wherein by the comming of Christ it was to bee performed Heb. 1. 1. 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11. What are the properties of this Ministery First the commandements of the Law were more largely and the promises of the Gospel more sparingly and darkly propounded the latter being more generally and obscurely delivered as the manifesting was the further off Secondly the promises of things to come were shadowed with a multitude of types and figures which when the truth should be exhibited were to vanish away Jer. 31. 31 32 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. 1. 8 9 10. 2 Cor. 3. 11. 13. Gal. 4. 3 4. Col. 2. 16 17. What were the chiefest states and periods of this old Ministery The first from Adam to Abraham the second from Abraham to Christ. What were the speciall properties of the last of these two periods First it was more specially restrained unto a certaine Family and Nation Secondly it had with it solemne repetition and declaration of the first covenant of the Law Thirdly besides the ceremonies which were greatly inlarged under Moses it had Sacraments also added unto it Luk. 1. 54 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6 7 8. 37. 1. 6 7 8. 14. 2. 26. 18 19. Joh. 1. 16 17. Exod. 24. 7 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1 2 3. Joh. 7. 22. What were the ordinary Sacraments of this Ministery The Sacrament of admission into the Church was circumcision instituted in the dayes of Abraham the other of continuall preservation and nourishment the Paschall Lambe instituted in time of Moses Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9 10 Rom. 4. 11. Col 2. 11. Deut. 30. 6 7 8. Exod. 12. 3 4. Numb 9. 11 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46. What is the new administration of the Gospel That which is delivered unto us by Christ to continue unto the end of the world Joh. 1. 17. Heb. 1. 2. 2. 3 4. 3. 5 6. 1. Cor. 3. 11. What are the properties thereof First it is propounded indifferently to all people whether they bee Jewes or Gentiles and in that respect is Catholick or universall Secondly it is full of grace and truth bringing joyfull tydings unto mankinde that whatsoever was formerly promised of Christ is now accomplished and so in stead of the ancient types and shadows the things themselves with a large and cleere declaration of all the benefits of the Gospel are exhibited What bee the speciall points of the words of this ministery That Christ our Saviour whom God by his Prophets had promised to send into the world is come in the flesh and hath accomplished the work of our Redemption that hee was conceived of the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified and dyed upon the crosse that body and soule thus separated his body was laid in the grave and remained there under the power of death and his Soule went into the place appointed for the soules of the righteous namely Paradise the place of the blessed that the third day body and soule being joyned together againe hee rose from the dead and after ascended into Heaven where hee sitteth at the right hand of his Father untill such time as from thence hee shall come unto the last Judgement Rom. 1. 1. 2 3. Joh. 1. 14. 25. 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18 19 20 21 22 23. 27. 2. 26. ver ad 50. 12. 40. 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46 47. Matth. 16. 21. 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark 16. 19. Act. 1. 2 3. 10 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3. What are the Sacraments of this Ministery The sacrament of admission into the Church is Baptisme which sealeth unto us our spirituall birth the other the sacrament of our continuall preservation is the Lords Supper which sealeth unto us our continuall nourishment What Sacraments bee there of the Covenant of Grace They bee of two sorts some of the Old Testament before Christs comming others of the New under Christ. What Sacraments were there of the Old Testament Besides divers extraordinarily given 1 Pet. 3. 20 21. 1 Cor. 10. 1 2 3 4. and serving but for a season there were two of ordinary and perpetuall use from their institution untill the comming of Christ to which those other may bee referred first Circumcision for entrance into the covenant of Grace Gen. 17. 10. Deut. 30. 6. secondly the Passeover for continuance and confirmation therein Exod. 12. 3. 1 Cor. 5. 7. To which two the two Sacraments of the new Testament answer How doe the Sacraments of the New Testament differ from those of the Old In respect not of the Author God the substance Christ or the receivers the people of God which are in both the same Rom. 4. 11. 1 Cor. 10. 2 3 4. but of continuance Matth. 28. 19 20. evidence 1 Cor. 11. 26. easie performance and efficacy in all which those of the New Testament have great preheminence 2 Cor. 3. 9. What Sacraments bee there of the New Testament Onely two to wit Baptisme succeeding in the place of Circumcision and the Supper of the Lord answering to the Passeover Rom. 4. 1. Gen. 17. 11 12. 1 Cor. 10. 1 2 3. 12 13. Matth. 26. 26. 28. 19. By the former wee have our admission into the true Church of God by the latter wee are nourished and preserved in the Church after our admission How may it appeare that there bee no more then two Sacraments of the New Testament First when the number of Sacraments were most necessary as under the Law they had but two wherefore wee need require no more 1 Cor. 10. 1 2 3. Secondly having meat drink and cloathes wee ought therewith to bee content 1 Tim. 6. 8. now by the Sacrament of our entrance our spirituall cloathing is sealed unto us Gal. 3. 27. and by that of our growth is sealed our feeding 1 Cor. 10. 16. Thirdly those two seales assure us of all Gods graces as of our regeneration entrance and ingraffing into Christ so of our growth and continuance in him and therefore wee need no more 1 Cor. 12. 13. For there are as many Sacraments as there are things that need to bee betokened to us about our justification Now they bee two our birth in Christ and our nourishment after wee are born as in the bodily life
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned by the Papists are superfluous because some of them have no warrant at all out of the Word of God and God hath not promised a blessing upon the using of them others of them though they bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull washing of the blood and spirit of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth our entrance into the Covenant of Grace and our ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself being baptized by John Mat. 3. 13. and giving commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Why call you it the first Sacrament Because Christ gave order to his Apostles that after they have taught and men beleeve they should baptize them that so they might bee enrolled amongst those of the houshold of God and entered into the number of the Citizens Burgesses of the heavenly Jerusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee considered the proportion and union which is between those two parts which is as it were the very form and inward excellency of a Sacrament What are the outward signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale of the Covenant And it is monstrous presumption for Women or any other private persons who are not called to meddle with such high Mysteries nor can there bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall water unto the party to be baptized diving or dipping him into it or sprinkling him with it In the name of the Father the Son and of the holy Ghost Is the action of diving or dipping materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised with us in these cold Countries Some there are that stand strictly for the particular action of diving or dipping the baptized under water as the onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse a stretching the liberty of the Church further then either the Church would or the symbolicalnesse of the outward sign with the thing signified can safely admit it typifying our spirituall buriall and resurrection Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptized very warrantable especially in young children to whom further wetting may bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely washing and applying water to the body as a cleanser of the filth thereof Secondly then as in the other Sacrament a spoonfull of wine is as significant as a whole gallon so here a handfull of water is as significant as a whole river Thirdly the action of sprinkling beares fit resemblance with the inward grace as well as dipping and hath authority in the Scriptures read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ and the blood of sprinkling speaks better things then the blood of Abel Fourthly it is not unlikely that the Apostles baptized as well by sprinkling or powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body