that the parts doe euer or at least should follow the nature and processe of the whole Our common Mother in and by whom we are all borne 〈◊〉 brought 〈◊〉 Christians challengeth our first seruice And because some of you as well as my selfe haue enioyed so excellent a Nurse and Foster mother cherishing and feeding vs with the purest and most pleasant liquor til we came to some full and perfect age wee should doe amisse if wee should forget her in the chiefest and noblest of our thoughts To you therefore I come as being sent from the brests of my Mother to giue you a taste of her milke Onely remember who it is that must giue the increase both to her in labouring and you in profiting Rebecca may Cooke the Venison but Isaack must giue the blessing We can but speake to the eare God must speake to the Conscience I wish we could condescend to the infancie of our Nurcelings and become all vnto all rather studying to make our people Schollers then to shew our selues Schollers vnto them When the Iewes heard Paul Act. 22.2 to speake in their mother tongue they both kept the more silence and gaue the better audidence Accept therefore the following Treatise as a due acknowledgement of my loue and thankefulnesse wishing not onely with Philosophers prosperitie Physitians health the common people ioy Romanes safetie S. Paul welfare but also with our blessed Sauiour Mar. 9.50 Peace powdred with pietie otherwise these congratulations of our ioy shall but aequalize a drunken Nabals Sheepe sheering or the fatting of some Epicurean hogges or the celebration of the festivall revels of the dissolute crue whose dyet and dainties are the Devils food Cleanse therefore the Augean stables of our drunken Tavernes and Tipling houses with all the blind vaults of professed filthinesse The Citie of Alexandria in Egypt nourished the great Bird Ibis to devoure the garbage and offall of it and to cleanse the streetes but he left of his owne filth and beastlinesse more noysome behinde him They are the Devils deputies not Gods who being set in their places like the Kites feed themselues with the offalls of the people I meane bribes to pervert the course of Iustice They who in reformation seeme to amend the exorbitances of their places and doe it not heartily imitate the Physitian who in an Hecticall body laboureth to kill the itch c. Rouze vp your spirits awaken your Christian courage and set your selues heartily against the crying sinnes of these times But I must take heed least I runne into the inconvenience obiected by that Spartane to the Athenians That wise men did consult and the ignorant giue sentence We may easily iudge our superiours consulting of remedies to be guilty of the increasing of the maladies and mischiefes of the State Drunkennesse and the nurseries of it vsurping Sobrieties kingdome as Adoniah did Salomons haue gotten so strong an head that they can hardly be resisted Onely let the Magistrate take to himselfe a firme forehead couragious heart busie hands and not partiall execute lawes with strictnesse and resolution and God shall blesse the same with happie successe If otherwise God will suffer wickednesse to punish it selfe and that no power can turne the streame because God will haue it carry the offenders headlong to their perpetuall ruine and his owne revenge yet must the good Magistrate even swimme against the tyde knowing that without conquest it is glorious to haue resisted in this alone he were an enemie if he should doe nothing because he sees so little good come of all his traveile Let but worthy Magistrates the endeuour be yours and you may with comfort leaue the successe to God and so I cease neuer ceasing to pray for you Yours in all Christian dutie and seruice IOHN YATES ⧠An advertisement to the READER THe truth and triall of this treatise carefull Reader may I hope the better be accepted without distrust or distaste because it hath passed thorow the fire fanne and furnace of two iudicious and learned Divines whom for honours sake I am bound to mention vnto thee The one is the Reverend and worshipfull Mr Tho Goad Dr of Divinitie by whose labour this worke is carefully corrected and iudiciously supplied where it might offend through want or weaknesse in any part or power of it his starres or his spits that I may vse Origens notes haue beene welcome to this my Tractate I expected his vnpartiall sentence and he hath done iustly to shut his friend out of doores while this worke was discussed Know therefore with me good Reader by whom thou hast profited and be thankfull The other is Mr Alexander Richardson now deceased to whom I haue done the office of a Christian brother in raysing vp seed to the dead to continue his name that his memory and worth might not be put out of Israel This skilfull Artist hath cast and coyned the heads and I would to God he had handled them before his death Some few specialties are vpon necessary cause altered but they are of so small moment that they make no great breach in the body neither in thy knowledge in viewing of the order and methode of Religion I know if the discourse as well as the heads had proceeded from the same hand they would haue beene more accurate and perfect A shaft shot by the hand of a Gyant and a childe differ much yet will I not in a fond admiration and apish imitation of any person make all his deeds and doctrines like the reflection of a looking glasse to frame all thoughts and things by his shadow This were but to catch Doterels and shew feats of actiuitie to deceiue the simple Againe if some little thing be censured in the first inventor I hope they that loue him will not thinke as good friends as they deale with him like Gnatts which after they haue made a sweete kinde of Musicke euermore sting before they depart I feare not thy profit in it if thou will submit both it and thy selfe to the true touch-stone I meane the sacred Scriptures otherwise with Perillus thou mayest perish in thy owne inventions and thine owne cunning at the last will fayle thee and leaue thee as Absolons Mule left his rebellious Master betweene heauen and earth Consider therefore what is said and the Lord giue thee vnderstanding in all things that thou mayest be no lesse wise then good Amen ¶ The Table of Religion containing the Creed the ten Commandements the Lords Prayer and the Sacraments Religion whose parts are Faith it selfe In God Which is euery mans owne I beleeve who is one in essence In three persons Father Almightie Maker of heauen earth Sonne who is by name Iesus Christ. that onely begotten our Lord. who humbled himselfe in Life by being both Conceived by the holy Ghost Borne of the Virgin Mary and by Suffering vnder Pontius Pilate being Crucified Death Dying and being buried descended into hell Exalted First by rising againe from the dead
Hence Christ was not borne sinnefull because of the holy Ghosts separation not onely of the seed of Mary but likewise of Mary from Ioseph Mary her selfe could not be without sinne because propagated this is onely the priviledge of her sonne who of vnholy seed by the secret operation of the Spirit and separation of a part from the whole tooke that which was most pure and holy CHAPTER XXII Of Redemption Question HItherto of mans Apostasie what is mans Anastasie or returne to God againe Answ It is the ioyfull reduction or bringing of man againe into favour with God Rom. 5.8.9.10 1 Thess 5.9 Here we need not doubt vnder Christ without feare of premunire or offence to the crowne and dignitie of the iustice of God to affirme of faith in the merites of our Saviour that its Gods strong arme and power to the enliuing and sauing of euery soule So that now with a Non obstante we may looke vp to God in Christ and without the law of workes receiue a better estate by the Gospell then ever we inioyed Q. What are the parts of our rising againe A. Two Redemption and application Ioh. 3.14 There is a lifting vp of Christ on his Crosse and a beleeuing in him for life ver 16. Gods loue in giuing his sonne for vs and then application of him by the Spirit Q. What is Redemption A. A satisfaction made vnto the instice of God for man by a Redeemer Rom. 3.24.25.26 And here comes in the speciall worke of the second person thus farre wee haue gone with the Fathers worke both in Creation Providence and now in a speciall manner the Sonne doth manifest himselfe for the Father can goe no further without him How is it wrought A. By a Mediator who doth intercede betwixt God and man the Father is offended and cannot be reconciled without some mediation All was made vnholy when the first Adam sinned It is the second Adam that must rectifie all Moses the servant built the house with a partition wall in the midst Eph. 2.24 Christ the sonne pulled downe that Screene and cast all into one bringing both Iew and Gentile into favour with God The worke therefore is more properly a mediation then a redemption or a redemption by mediation 1 Tim. 2.5 Q. Who is the Mediator A. Iesus Christ both God and man who yesterday to day and for ever is the Saviour of mankinde They that were yesterday yea from the worlds beginning were saued by him alone so they that liue to day or shall come afterwards into the world doe all expect for salvation by him Heb. 13.8 He redeemes because we are captiues he mediates because there is a controversie betwixt God and vs and that continually because Gods wrath would ever be breaking forth except our Mediator stood in the gap for vs. Q. Why is Christ called Iesus A. Because the end of his mediation was to bring vs to saluation Moses brings the people into the wildernesse but Ioshna a type of Christ into Canaan Moses dies in the desert and sees not the promised land shewing plainely that the law can lead vs into desolation but Christ and the Gospell must bring vs out of it Zerubbabel a Captaine of Gods people and a type of the law carries them out of captivitie so the law when it sayth Doe and liue shewes plainely how man may be saued but Ioshua a priest or sacrificer must be ioyned with him or else in Canaan it selfe the people were to be cast out againe These were liuely types of Christ by whom alone wee are brought to heaven and confirmed in the happinesse of it Math. 1.21 1 Tim. 2.5.6 Q. Why Christ A. As Iesus is the proper name so this is the name of his office and it signifies his anointing Kings Priests and Prophets were all anointed as types of Christ to come Henee the name Messias in whom the materiall anointing ceaseth he receiued the thing signified by it aboue all his fellowes Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Heb. 1.9 1 King 19.1 Lev. 8.12 1 King 19.16 Both the Testaments tell vs of Christ bequeathed and teach vs that hee was that Christ that is described in both hence in the old Testament we haue Priestly Princely and Propheticall Bookes so in the new the Gospels are regall shewing that Christ was that King of the Iewes The Epistles are more sacerdoticall beginning for the most part with prayers and supplications And the Revelation of Saint Iohn is meerely Propheticall And all these are necessary in Christ to make him a complete Saviour we stand in need of them all and of their daily exercise Q. Why should Christ be a Prophet A. That he might reveale vnto man the will of his Father and be the onely Doctor of the Church Luk. 4.18 Christ was anointed to preach the Gospell Deut. 18.15.18 Math. 21.11 Luk. 7.16 Q. Why a Priest A. That he might make a full ationement with the Father for man and reconcile vs daily vnto him both by his expiation and intercession Math. 20.28 Luk. 4.18 1 Ioh. 2.2 4.10 Psal 110.4 Zech. 6.13 Heb. 5.6 7.3 Q. Why a King A. That he might rule and governe them whom as a Prophet he had taught and as a Priest he had reconciled to his Father subduing his and their enemies and procuring them peace and prosperitie continually Psal 2.6 Math. 21.5 Rev. 17.14 19.16 Q. Why God and man A. That he might redeeme vs by paying a price sufficient as likewise being Mediator he might communicate with both natures which were by him to be reconciled that being inferior to his Father as touching his manhood and superior to man as touching his God-head he might the better bring both together againe Gal. 3.20 Phil. 2.6.7 1 Tim. 2.5 Heb. 8.6 and 9.15 and 12.24 Hence in Hebrew the name Immanuel and in Greeke Theanthroopos Isa 7.14 God-man or God with vs and in our flesh Q. What is here to be observed A. Two things The distinction of these two natures and their personall vnion Io. 1.1 The word was God v. 14 The word was made flesh Truely God truely man and yet but one Mediator Q. What is the distinction A. Whereby the two natures remaine distinct in him both in themselues and their properties Math. 28.20 Vbiquitie is proper to the divinitie of Christ and not his humanitie Ioh. 16.7 Absence proper to the humane nature 1 Tim. 3.16 God manifested in the flesh not confounded with it 1 Pet. 1.18 Dying and quickning are proper to the distinct natures of Christ Yet this we are to vnderstand that there is a tropicall communion of properties in regard of the whole wherein these parts are vnited as God dies that is he that is both God and man The people thought Christ did contradict himselfe and the Scriptures Ioh. 12.35 Messias abideth for ever and thou sayest he dieth c. Both these are true Messias liueth when he dieth and dyeth when he liueth There was never
beene the greatest Malefactor that ever was Math. 26.55 Q. What is the second degree A. His arraignment before the Ecclesiasticall and politicke Magistrate as if he had broken all lawes and deserued punishment at euery judgement seat And all this was done to shew vs what wretches wee were in Gods sight and how he should haue proceeded against vs who by meanes of his Sonne are pardoned that wee might never see our iust condemnation otherwise then wee see it acted in our Suretie he was posted from Caiaphas to Pilate from Pilate to Herod and backe againe from Herod to Pilate by whom he was both iustified and condemned God running along with the whole Tragedie and shewing plainely by Iudge Pilate that Christ was not to die for himselfe but for vs the iust suffering for the vniust Mat. 26.57 and 27. 2. Luk. 23.7.8 Math. 27.4.19.24 Q. What was the third degree A. The most miserable derision and whipping of him that ever was heard tell off he was to encounter both paine and scorne for vs. An ingenuous and noble nature can worse brooke this then the other any thing rather then disdainfulnesse imperious in sultation especially from so base enemies The Iewes the Souldiers yea the very theeues flouted and taunted him and triumph over his misery his blood cannot satisfie them without his reproch Math. 26.67.68 and 27.28.29.30.31 Oh that wee could imitate the Iewes in their custome concerning evill doers they had ever some malefactor brought forth to them in their great Feast which they dismissed with disgrace so it should bee the happiest peece of our triumph and solemnitie if wee could bring forth that wicked prophanenesse wherewith wee haue dishonoured God and blemisht his Gospell to be scourged and sent away with all holy indignitie See thy Sauiour scourged and beaten for thee and see if thou canst finde in thy heart to fauour or cheerish the least sinne Q. What is his crucifying A. After all these abuses he is put to the most accursed death of the Crosse a kind of punishment ioyntly with the other inflicted vpon none but such as were offenders in the highest degree and euery one was held most accursed that so died to shew that he suffered for offenders of the greatest staine and straine and so to beare our curse vpon him Phil. 2.8 Gal. 3.12.13 Deut. 21.23 Q. Did he suffer onely these outward afflictions A. He suffered these as iudgements for sinne therefore were they so much the more bitter and whiles he was on the crosse those three houres of darkenesse he was assayled with all the powers of darkenesse so that he felt in his soule and body vnvtterable anguishes even the effects or apprehension of the most feareful wrath of God so that it made him cry out My God my God c. and when that was over as hauing felt therein the most bitter paines of all his sufferings he said it was finished Math. 27.45.46 Ioh. 19.30 Q. What might this meane A. That he was for the time reputed as one separated from God which is the second death for as the first death is the reparation of the soule from the body the beginning of our naturall life so the second death is the separation of both body and soule from God the beginning of that spirituall life Isa 53.4.5.6.10 Christ was never a stranger to the life of God Eph. 4.18 and yet his Father did for a space seeme to estrange himselfe to his Sonne Oh beloued Saints of God let vs with that Disciple follow him a far off and passing over all his contemptuous vsage in the way see him thus brought to his Crosse and still the further wee looke the more wonders shall wee behold Euery thing addes to his ignominy of suffering and triumph of over-comming It was not done in a corner as Paul saith to Festus but in Ierusalem the eye the heart of the world and that without the gates in Calvary among the stinking bones of execrable Malefactors Before the glory of the place bred shame now the vilenesse of it Not a circumstance but argues the wonderfull humiliation of our Sauiour and still his paine and scorne increased till all was finished Q. Hitherto of his life what is his death A. The expiration and deliuering vp of his soule into the hands of his Father Math. 27.50 Luk. 23.46 Ioh. 19.30 When he had finished all and indured most exquisite torments he himselfe without all violence gaue vp the Ghost For he both cryed with a lowd voyce and bowed the head immediately before he yeelded his last breath whereas in mans death the spirits first faint and tyre and the head fals downe when they are expired but Christ being full of spirit able to hold vp his head bends the same downe-ward of his owne accord and then dies Oh yee sinners behold Christs head thus humbly bowed downe in a gracious respect to you his armes are stretched out louingly to embrace you yea his precious side is open to receiue you there is no more accusation iudgement death hell for you all these are no more to you then if they were not if yee can beleeue who shall condemne It is Christ which is dead Rom. 8.34 I know euery man is ready to reach forth his hand to this dole of grace and would be angry to be beaten from this doore of mercy surely there is no want in this Mossias looke that the want be not in thy selfe hee hath finished but thou beleeuest not thou repentest not all is in vaine to thee for all these thou maist be condemned What ever Christ is what art thou Here is the doubt Christ is a good shepherd and giues his life for his sheepe But what is this to thee that art secure prophane impenitent thou art a wolfe or a goat Christs sheepe heare his voyce but thou art a rebell to his law and therefore canst not hearken to his Gospell for mercie c. Q. What is his death to vs A. Christ was willingly content to indure the separation of his body and soule for a time which is the first death that hee might take away whatsoeuer is iudgement therein and sanctifie the same vnto vs. 1. Cor. 15.55.56.57 Wee were the authors of this death and our Saviour did alter it our disobedience made it bitter his mercy hath made it not to be evill vnto vs. Oh my Saviour how halt thou perfumed and softened this bed of my graue by dying How can it grieue mee to tread in thy steps to glory The worst peece of the horror of this death is the graue and that part which is corrupted feeles it not the other which is free from corruption feeles an abundant recompence and forefees a ioyfull reparation Wee carry heauen and earth wrapt vp in one compound it is but restitution when each part returnes homeward Q. What followed his death A. His buriall and abiding in the graue to the end that hee might sweeten the same for vs and whereas it was
diligent and circumspect is nature to vnburden it selfe so conscience that from aboue would worke vpon the will affections being hindred gathers it selfe from below euen from hell it selfe and finding the sinner secure makes him miserable and leaues him desperate Goe too yee Miscreants of matchlesse mischiefe monsters of men and all ye brethren of the sword earue to your selues the largest morsels of sinnefull pleasures and with your most able gorges of Chiucrell consciences swallow and digest them yea with the same hands embrued in blood receiue the body of your Sauiour and make him bleed againe with your sinnes yet I beleeue all will be bitternesse in the end and howsoeuer you cheere vp your selues and satiate your mindes with these huskes of pleasure yea cry out we haue liued the onely royall and ioviall life in the world yet you shall neuer perswade me that your hearts do laugh with your faces Such vanities may shake the splene the conscience they cannot comfort be assured the kindest curtesies of sinne like a bemired dogge doe but defile you with fawning and leaue you worse for intermedling You say you are merry secure I heare you well But euery fowle that hath a seemely feather hath not the sweetest flesh nor euery tree that beareth a goodly leafe bringeth forth good fruit glasse giueth a cleerer sound then siluer many things glister besides gold a gorgeous chest is not alwayes the signe of a rich treasure nor a faire die of a fine threed nor a costly seabbard of a sure blade nor a merry countenance of a minde either pleasantly disposed or set at quiet Wee may be assured many a mans heart bleedeth when his face counterfeits a smile Wee see how some will laugh at the beating of their heads against stone-walles Yea but then they are mad you will say true but not so dangerously mad as they who will smoothly smile at the satisfiing of their sinnefull desires Glow-wormes in the night may make a fiery and lightsome shew and yet pressed are nothing but a lumpe of crude cold moy sture so the lampe of the wicked in the night of his ignorance may glister but it is soone put out by the pressing convulsions of a distempered conscience Doe your worst you desperate sinners peck out your eyes or suffer the Deuill to seize on them and you as Rauens doe on sicke sheepe that hauing plucked out their eyes deuoure their flesh yet your consciences shall not be shifted off You may runne from your selues and the soule may flie from your bodies but your consciences will not part from your soule not sinne from your consciences The mute dumbe and deafe Deuill charged by Christ found a tongue Mark 9. 26. so shalt thou before thou be discharged of thy sinne Quench and quell the heart of thy heart roule vpon it the irremoueable stone of hardnesse of heart seale it vp in the graue of obliuion till with Lazarus Iob. 11.39 it be growne vnfauory and would stink with stirring Yet shalt thou not want a witnesse from the dead to tell thee of a iust God a holy Religion and a fear efull damnation euen in that thou knowest not wherefore thou wert borne 2. Thess 1.8 Oh then that it would please God to giue vs that true wisedome that hath both cleere eyes and right set that wee might see further then the dimme eyes of nature are able to reach that we might vnderstand wherefore we are borne and know that inuisible hand that by most happle rules directs all things to their ends Iust is it with thee O Lord to with hold what thou wouldest giue and curse that which thou bestowest because we abuse the very light of nature Rom. 1.24 yea trample vpon it with daily sins as men doe the engrauings of Monuments with durtie shoes till nothing be left legible We must not therefore presume much vpon an appeale to a blinded conscience onely it may force and fasten this vpon vs by way of conclusion first that man is made secondly made for an end thirdly an end better then himselfe fourthly which end in God fiftly which God he is to serue sixtly serue by a rule lastly which rule is Religion Q. But doth God require it A. Mal. 1.6 A some honoureth his father and a seruant his master if I therefore be a father where is my honour and if I be a master where is my feare Mic. 6.8 Hee hath shewed thee O man what is good and what the Lord requireth of thee c. Whatsoeuer then may be our leuell God must be our scope at whom in all our affaires we must chiefely ayme O then let not the thought of this last end bee the least end of our thoughts we must neuer thinke our selues in good case so long as we are vnwilling to thinke of our God who is infinitely good not onely comprehending but exceeding the perfections of all things and therewith also the last end of humane desires and perfect rest of the reasonable soule All the springs and brookes of our best affections must runne into this maine neither must we suffer the least riveret to be drayned another way onely this must be our care that neglecting the counsels of flesh bloud we learne to depend vpon the commission of our Maker not daring to attempt any action before we haue his warrant least it be said vnto vs who required these things at your hands Isa 1.12 No action is good without Faith and no faith is good without a word The Centurion when he would describe his good seruant in the Gospel sayes no more of him but this I bid him doe this and he doth it And the chosen vessell giues an euerlasting rule His seruants we are to whom wee obey Rom. 6.16 So that our seruice wee owe to our end is briefely nothing else but a readinesse to doe as we are bidden All arts serue but two ends immediately God and man and from them both take their denominations of Diuinitie and humanitie Say now to thy selfe how haue I liued or rather not liued consuming precious dayes in time eating vanities Thou art an exquisite humanist but such wise dome and knowledge will increase sorrow and griefe Eccl. 1.18 till thou come to the conclusion Eccl. 12.13 And if grace scorne not to learne of nature as Moser refused not the good counsell of a Midianite then as humane knowledg brings all things to thee so let diuine bring thee vnto God If God preserue all for thee for whom then doest thou reserue thy selfe What for gold or some Herodias Canst thou offer God or thy selfe a greater indignitie Are all Arts Philosophy bearing witnesse diuine or humane and the one subservient to the other How then can we make the creature our standing marke and not so much as roue at the Creator Shall humanitie teach thee what is good for thy selfe and not diuinitie how thou art good for God or else for nothing For shame reckon that the greatest
Diuinitie would haue our workes to vsher in our Iustification nay as parents to beget it Whereas they are in very deed the companions and pages or honorable attendants of faith and the righteousnesse it holdeth Faith is both the mindes testimony in regard of the word and the wills Amen in regard of the spirit Creed comes of credo which signifies to see a thing certainely and yeeld to it affiance It is compounded of cernere and dare Pro certo videre pro certo dare Hence Faiths motto Caco nulli By faith wee know whom wee haue beleeued 2. Tim. 1.12 And our Creed puts vs in mind of knowledge and affiance in faith so the word it selfe teacheth no lesse for Faith comes of Fides and fides of fiat dictum where we haue God to say the word and we say Amen vnto it The auncient Romanes at the very gate of their Pantheon pictured faith with two hands closed together intimating that there was no comming to God but by the hand of faith And Grace which scorneth not to learne of Nature any good though not Athens but Ierusalem must teach this lesson can take this advice as Moses heard the good counsell of a Midianite that he that commeth to God must beleeue that God is and that hee is a rewarder of all them that seeke him diligently Heb. 11.6 That faith is the first part is cleare Ier. 31.33.34 and 32.40 First God writes in vs this principle of life and then we obey him Ezek. 11.19.20 and 36.26 First he puts in his spirit and then causeth vs to walke in his statutes Such is the servile or rather bruitish nature of man that he can neither be stirred or stayed in any good course except there go a new forming of his heart before there be any reforming of his life As dead bodies are rubbed without heat so doe wee in vaine force vpon our selues an heartlesse Religion without faith all our life here is but a vitall death without it till wee liue that life wee doe but carry our carcasses vp and downe carelesly and doe nothing pleasing vnto God Heb. 11.6 secondly that faith is from knowledge appeares Ioh. 6.69 and 16.30 and 17.3 Heb. 11.1 and that with affiance in God Psal 40.4 Mark 11.22 hence faith is a confidence in God vpon a particular assurance from God that he is my God Mark 9.24 Rom. 4.20.21.2 Tim. 1.12 Faith layes not hold of God as we take hold of a tree or some such like sencelesse thing but as we vse to doe in our salutations when there is a mutuall imbracing and kissing of each other aspasamenoi Heb. 12.13 Q. Seeing faith solely rests vpon God what is God A. God in regard of himselfe onely knows himslefe as dwelling in the light vnaprochable whom neuer man saw neither can see 1. Tim. 6.16 Ioh. 1.18 1. Ioh. 4.12 The Sunne and the fire say of themselues come not too neere how much more the light which none can atraine vnto Here the well is not onely deepe but wee want a bucket to draw withall God to Moses Exod. 33.20 giues both the rule and the reason thou canst not see my face and liue for there shall none see me and liue I must contract my meditations least the Art grow too big with amplifications It would be an excellent worke to write a booke by it selfe of the knowledge of Iehovah Elohim It shall now be sufficient to lay downe the precepts with short expositions and as pregnant proofes as we can Q. What followes from hence A. That God is both incomprehensible by reason and vnnameable by words and consequently aboue all Arts for Grammar and Logicke are the most generall and goe before all other sciences nothing being to be conceiued without them Iob 11.7.8.9 God is not to be found out by reason therefore he cannot be measured by quantitie Iob 36.26 too great for the finite vnderstanding God being the first is most intelligible for prioritie of nature ever goes with perspicuitie of apprehension But this is in God himselfe who best knowes his owne being yea better then any thing beside it although man better knowes other things then himselfe Gen. 32.29 Iudg. 13.18 Gods name as his nature is secret and not be sought and this doth wonderfully strengthen faith for if God were not greater then our apprehension he could not helpe vs infinitely The holding of God by faith is better then our beholding him by reason Ephe. 3.20 God is able to doe exceeding abundantly aboue all we can aske by words or thinke by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. May wee then inquire nothing A. Duet 29.29 Secret things belong to the Lord our God but things revealed belong to vs and our children for euer Exod 19.12 The people may not goe vp into the Mount yet may they stand at the foote to heare God speake vnto them Exod. 33.20.23 We may see Gods back-parts but not his face Rom. 1.19 that which may be knowne of God some-thing is not to be knowne as being too subtile for the eye of any creature The beames of the Sunne are made visible by reflection and letters being refracted and broken in a paire of spectacles are made liable to a dimme eye so Almightie God by his word and workes shining in his creatures as in a glasse is seene of vs. Psal 19.1.7 104.24 and 119.105 Rom. 1.20 Iam. 1.23.25 but most of all by the eye of faith looking in both Heb. 11.3.27 Wee cannot looke vpon the body of the Sunne neither can we see at all without the light of it so as wee cannot looke vpon the face and essence of God so neither can we see any thing at all without him hee therefore must name himselfe and so describe himselfe as wee may apprehend him by his owne Logicke and Grammar It was well and modestly spoken by that Emperour to Ambrose Wee speake of these things not as wee ought but as wee can I haue euer thought with my selfe that here a foolish wisedome is better then a wise ignorance and that it is sufficient to be one of Gods Court though I may be none of his counsell I will labour to know all that I need and all that I may without prying into Gods Arke assuring my selfe that he that is thus content to dwell with his poore servants in these smoky cottages of their mortality where we through our vnquiet corruptions will not suffer our selues to haue the full fruition of him shall haue wonderfull happinesse in our dwellings with him in those eternall Tabernacles that are aboue Alas whiles the shadow of our sinfull masse hides his beautie from our eyes it is well if we can see any thing This earthly Moone of the Church hath her fulls and wainings and must haue so long as she wadeth in this planetary world It is enough when shee is fixed aboue to be in the full of her glory Here wee haue but the dim shadowes of our future blessednesse Onely at the
it will be farre more easie to fill the belly of faith then the eye of reason That faith may therefore be as the elbow for a heauy Soule to leane on wee will vnder prop it with both these pillars I know that as the Sea receiueth all streames and yet hath proper water in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfection doth infinitely exceed them Wee are to meddle with the first with the presence whereof all the powers of the minde shall be filled all the senses of the body shall be satiated in so much as they shall neither in desire seeke nor in hope aspire nor in imagination faine any greater pleasure Q. What is God A. God is a spirit hauing life in himselfe or of himselfe He is as wee haue heard both being and Act Ioh. 4.24 With 5.26 2. Cor. 3.17 now wee see both in our definition not that hee is compounded of them but expressed by them In euery creature there is a composition of matter and forme out of which it hath his essence and action so in God spirit is as the matter life as the forme I say expressing not compounding his nature And the reason is liuely for God must be the most excellent nature and the most eminent act Spirit is the purest nature and life the quickest act Obserue but in nature and you shall find that much matter and little forme make things grosse and corporall much forme and little matter fine and spirituall Earth is more grosse then water water then ayre ayre then fire bodies then soules men then Angels Angels then God There is no creature free from matter for then should it be as spirituall as God He onely is without matter and therefore most spirituall and consequently most actiue as if he were all forme Hence he is stiled the liuing God Ier. 10.10 1. Tim. 4.10 Deut. 32.40 Iudg. 8.19 Ruth 3.13 Ezek. 33.11 Dan. 4.37 by whose life wee are to sweare as hauing most intelligence of the truth and greatest power to punish the liar Being a spirit hee must needs be strong and subtile to enter where he will being life it selfe he must needs quicken and quiet all desires and appetites Act. 17.28 Ioh. 1.4 And 5.21.26 Alas then how miserable are all those that want this God or haue prouoked him by their sinnes As one that floateth halfe choaked and wearied in the middest of the Sea ceaseth not to wrestle with the waues to cast forth his hands euery way although he graspeth nothing but thinne and weake water which continually deceiueth his paines so they that both swim and sinke in this depth of death shall alwayes striue and struggle therewith although they neither finde nor hope for any helpe O deadly life O immortall death if the paine were no greater then the stinging of Ants or of Fleas eternitie were enough to make it intolerable Ioh. 5.21.24 2 Cor. 4.11 Gal. 2.19.20 Lord quicken me from this death and make me by faith to passe from it vnto life purposed and promised in thine owne beloued Happie are all they that beleeue and in beleeuing serue this spirit of life in spirit and truth Ioh. 4.24 Luk. 1.75 all the dayes of their life Q. What are the attributes that shew vs who he is A. His essentiall properties And here the field is large for the describing of God Simonides being asked of Hiero the King what God was demanded a dayes respite then two dayes afterwards three and being asked the reason answered that the longer he thought what God should bee the lesse he vnderstood of him And another heathen said It is hard to find a God Plato but to vnderstand him impossible No wonder these men had but the light of Nature yet thus farre they aymed right Quò enim prius eo notius naturâ and shot neere that God the most intelligible was least vnderstood of vs and that the infinite vnderstanding was not within the compasse and fadome of the finite but in helping that default by their owne imaginations went themselues exceeding wide and came not neere the marke which I ascribe not to any defect of eye sight in those sharpe sighted Eagles of Nature but onely to the want of fixed contemplations in the book of the world and more especially their vtter ignorance of the word of God Wee therefore that enioy the sacred Scriptures may see farre further into this mystery Remembring alwayes that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd and that the Bible is the best man of counsell for the greatest Clarke in the world containing more then all the Divines of the Heathen ever saw the shadow of All which will best appeare by the opening of this rich Cabinet of Gods Attributes and viewing the severall Iewels in it by this torch-light or rather Sunne of the little world And it should be a shame for Christians if it were not better knowne of them then Lipsius his Bee-hiue or Machiavels Spider-web about which many wits like a Dor end their flights in a Dung-hill Rom. 3.4 Exod. 23.19 Psal 46.1 With 70.5 Exod. 34.6 And here I might enter an ample harvest of properties affirmatiue negatiue proper and figuratiue absolute and Relatiue But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures as all negatiue figuratiue and relatiue properties doe Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs which is that God is content to take properties most improper as a body in respect of all the members of it head face eyes eye-lids apple of the eye mouth eares necke hand arme right hand fingers feete heart bowels c. Dan. 7.9 Exod. 33.20.23 2. Chron. 16.9 Psal 11.4 Deut. 32.10 Iosh 9.14 Psal 31.2 2. Sam. 22.9 Ier. 18.17 Act. 4.28 Exod. 6.6 and 15.6 and 31.18 Psal 110.1 1. Sam. 2.35 Ier. 31.20 So likewise a soule coupled with the body and members Isa 1.14 so the senses that rise from the vnion both inward and outward as memory forgetfulnesse hearing seeing smelling c. Psal 136.23 Isa 49.14 Psal 14.2 and 5.1.2 Gen. 8.21 In briefe he assumeth the very affections and passions of the soule as ioy sorrow anger zeale Ielousie c. Iudg. 9.13 Gen. 6.6 Rom. 1.18 Nay yet hee goes lower and by the wings of birds hornes of beasts the Sunne the light their very shadow the fire rockes and stones he speakes vnto vs. Psal 91.4.2 Sam. 22.3 Psal 84.11.1 Ioh. 1.5 Psal 91.1 Deut. 4.24 Psal 71.3 yea and to goe to the lowest by the works of mans hands as shields and bucklers c. Psal 2.3 and 144.2 yet we are to vnderstand that all these are attributed vnto God improperly and by way of his gracious condiscending vnto and sympathizing with mans nature because being literally taken they are derogatory vnto his
This is eternall life to know the father reconciled in his sonne Retire thy selfe daily into some secret place of meditation and prayer such as Cornelius his leaddes Dauids closet c. and thou shalt finde with Iacob the sweete vision of Angels climbing vp and downe this sacred ladder which stands betwixt heauen and earth at the top of it is the father the whole length of it is in the sonne and the spirit doth firmely fasten vs thereunto that so we may be transported vnto blisse Q. What is here to be obserued A. The names in Scripture that expresse this mystery as Elohim and Adonai Gen. 1.1 Mal. 1.6 Both which words being plurall are ioyned with words of the singular number to shew the vnitie of the persons both in essence and action It is not for euery proflygate professor that liues as he list to be dealing with this divinitie These pearles are not for swine who will laugh at such congruitie as makes one of three and three of one but hee that findes and feeles the conioyned working of the Trinitie will adore it in vnitie ascribing to father sonne and holy Ghost equall authoritie and power in all their workes This as well as the whole rule of well-liuing belongs to the sealed fountaine the spouse of Christ A doctrine not fit to be preached in Gath Askelon to vncircumcised and prophane hearts that will turne euery good thing to their owne destruction The Lord that hath the teaching of all hearts make vs ready for this transcendent learning Q. What secondly is to be obserued A. That the subsistences or persons being the same essence are God and one God Ioh. 1.1 1. Ioh. 5.7 Cut but the hayre from the eye brow saith Augustine and how disfigured will the face looke there is but a small thing taken from the body but a greater matter from the beautie so in these honourable wayes of wisedome wee may not derogate the least iot of Deitie or dignitie from any person Q. What in the third place A. That whatsoeuer Attribute is giuen to the essence may so farre forth be giuen to the subsistences as euery person is infinite eternall incomprehensible c. Exod. 23.20 with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father Ioh. 1.1.2 and 14.1 and 21.17 Phil. 2.6 Heb. 1.3.1 Ioh. 5.20 Rev. 1.11 In all these places the essentiall Attributes of the divine nature are giuen to Christ So likewise to the Spirit Psal 139. Act. 5.3.4 1. Cor. 3.16 Iob 33.4 2 Cor. 13.13 Mat. 18.19 O that we had but in vs the internall principles of faith to rest vpon these three worthies infinitely great and gracious This I am sure as a spring or oyle to the wheeles of our Soules would make them goe smoothly and currantly Make all other yokes light and easie Vndoubtedly the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life that thereby wee should be able to renue our strength and with chearefull spirits lift vp the wing as the Eagle runne and not be weary walke and not faint What shall idle Guls with a Pipe of Tobacco or Cup of Sacke silly smoakie helpes giue life againe to their dull and deadly Spirits And shall not the Saints and servants of three so infinite exhilerate and cheare their hearts with the feeling of their new life so mercifully begun by the father powerfully dispenced by the sonne and perfectly finished by the spirit Where were all this grace if it were not stronger then any Ellebore to evacuate the minde of all feares and griefes It is for nature to be subiect to extremities that is eyther too dull in want or wanton in fruition but grace like a good temper is not sensible of alteration O then that euery easie occasion of pleasure profit or preferment should interrupt vs in these religious intentions and draw vs to gaze like children which if a bird doe but flie in their way cast their eye from their Booke Nay what a shame is it to thinke how hardly we are drawne to learne or listen to this lesson As a beare to the stake as a slaue to the mill or a dullard to the Schoole are wee brought to these studies Q. What in the fourth place A. That all the three persons are God of themselues for an absolute first cannot no not in order be the second or third of any other but a first in all The Sonne because he hath his person from the Father is a second person but not a second God Deut. 6.4 1. Tim. 2.5 1 Ioh. 5.7 All those places that proue God to be one exclude all derivation of essence for one cannot bee multiplied without number Heb. 1.3 The sonne is the image of the person not the essence it were an absurditie to say Christ is the image of himselfe but apt and proper the expresse image of his Father For tho he be no other thing from his Father yet another person Hence wee learne how to expound that speech very God of very God that is the subsistence of the sonne is verily and truly from the subsistence of the father The person begetts not the essence for to beget and be begotten are relatiues yet the essence is absolute But Ioh 5.26 It is giuen to Christ to haue life in himselfe If life then essence c. I answere Christ speakes of life in the text by way of dispensation as he was the Messias and so it is explained ver 27. He hath giuen him authoritie to execute Iudgement because he is the sonne of man The very text makes this common to both persons to haue life in themselues which is the property of the God-head and yet Christ hauing life in himselfe as God hath the same giuen him as Mediator and sonne of man but you will say so he had power to giue himselfe life and therefore the fathers giuing respects his person as well as his office I answere it is true for as the sonne of man receiues subsistence from the sonne of God so the sonne of God receiues subsistence from his father Now working is according to subsisting therefore the life of grace spoken of verse 25. is wrought by the humane nature of Christ as it is sustained by his person and his person being from the father worketh the same life from him so then it is giuen to the sonne in regard of his manner of subsisting to bee the dispenser and disposer of the life of grace whereof the father is the beginner c. But as God he quickeneth whom he will v. 21. and that as he hath life in himselfe Life will and vnderstanding are Attributes of the essence and so simply one in them all Here may the sicke finde a Physitian the broken a balme of Gilead the fearefull a shelter the flyer a refuge and the breath-lesse spirit a blessed rest The sonne of God hath wedded to himselfe our humanitie without all possibilitie of devorce the
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
there is but a reversion of the divine nature so this is an exaltation of the humane to possesse that glory and excellency which before it had not Psal 2.6 and 110.1 Dan. 7.13.14 Act. 5.30.31 Heb. 2.9 and 8.1.2 and 9.24 Thus might Steuen see Christ in a most glorious manner aboue all other in heaven Act. 7.55.56 Q. What benefit redoundeth thereby to vs A. Vnspeakeable for while our head is so highly magnified and made Lord of all wee know that he will rule all for the best and that no good thing shall be wanting to them that are his yea that our sinnes which wee cannot but commit whiles the old man dwelleth in vs shall not preiudice our happinesse seeing he sitteth at the right hand of our Father to be our intercessour and governour Q. What is the fourth and last degree A. His glorious returne from heaven to iudgement both of the quicke and dead which is his second comming into the world with great glory and maiestie to the confusion of them that would not haue him rule over them and the vnspeakeable good of his owne for it is he that iudgeth and who shall condemne them and hereupon is the full worke of Redemption giuen to the Sonne Math. 24.30 Ioh. 14.3 Act. 1.11 1 Thess 4.16 and 2. Epist chap. 1. ver 7.8 Iud. ver 14.15 Phil. 3.20 CHAPTER XXV Of the Spirits application to the Church Question HItherto of Redemption what is the application thereof Answere The making of that ours which the Lord of life hath done for vs. The purchase of our peace was paid at once yet must it be severally reckoned to euery soule whom it shall benefit If we haue not an hand to take what Christs hand doth either hold or offer what is sufficient in him cannot bee effectuall to vs. Wee haue no peace without reconciliation no reconciliation without remission no remission without satisfaction no satisfaction without infinite merite no infinite merit without Christ no Christ without faith By this wee are interessed in all that either God the Father hath promised or Christ his sonne hath performed Conscience must play the honest servant and take his masters part not daring to be so kinde to the sinner as to be vnfaithfull to his maker It must not looke straight vpon him till he by the eye of faith be able to looke straight vpon God Hence it will suffer no man to bee friends with himselfe till hee be a friend with God now by faith in Christ Iesus of enemies wee become friends yea sonnes and as sonnes may expect and challenge not onely in this life carefull provision and safe protection but in the life to come salvation and fruition of an everlasting patrimony Mark 16.16 Luk. 24.45.46 Ioh. 3.3.14.15.16.18.19 Ephes 3.17 Q. To which of the three persons is this worke most properly ascribed A. To the holy Ghost the Father most properly carries the worke to Redemption and then the Sonne goes on with it so begun to Application and then the Spirit finisheth the worke so dispenced by the second person Ioh. 14.17.18.26 and 15.26.27 and 16.7.8.9.10.11 Christ left not his Church comfortlesse but even increased her ioyes by the presence of his Spirit When he let fall the showers of spirituall operation after his departure vpon the Iewes Act. 2.41 there were at one Sermon three thousand soules added to the Church a great increase none such in Christs time Why Was Peter the better Preacher Nay never man spake as he spake for God gaue him the Spirit not by measure Ioh. 3.34 and 7.46 But now the spirit was giuen plentifully to the hearers which before was either restrained or sparingly imparted Eph. 1.13 The word faith and the Spirit worke all together for the applying of Christ vnto salvation Q. To whom is Christ applied A. To the Church which is the proper subiect of Redemption They that make Christ an vniversall Mediator and the Spirit a generall agent in applying to all and yet the Father but a speciall elector of some shew themselues ignorant of the manner of the co-operation of the sacred Trinitie For as the Father beginnes by election so the Sonne goes on by Redemption and the Spirit finisheth the worke by application so that application is as speciall as election Ioh. 17.9.10.11 As the Father redeemes his owne by Christ so he keepes them by the Spirit Eph. 5.25 He gaue himselfe onely for his Church vers 26.27 and the same he doth present holy to his Father by the worke of his Spirit Q. What is the Church ⧠A briefe Map of Gods Election Election From the Father The inchoation and beginning whereof is Who for the first manner of working hath by the counsell of his will decreed by his omnipoteâ—â—ie and efficieâ—â—ie originally to effect all In the saluation of all the Elect. The dispensation or progresse In the Sonne Who for the second manner of working haâ—â— by the price of redemption obtained and still by â—is intercession doth obtaine to repaire all The consummation or ending By the holy Ghost Who for the third manner of working hath doth apply by testimony seale and gouernment the â—â—â—athers electioÌ„ â—â—s redemptioÌ„ to finish all And for conclusion all 3 apply the same to faith Which receiues all as most freely graced of God And by which we are both ingrafted into Christ and made to grow vp with him vntill we haue our perfect fruition Q. What are the kinds as they concerne man A. Election which is Gods gracious decree in Christ Ephes 1.4 to set free some men from the misery of the generall lapse and to bring them infallibly to salvation for the setting forth of his abundant mercy Rom. 9.11.16.23 And Reprobation which is his preterition or passing by some men and leauing them in the generall corruption of the fall without effectuall meanes of recovery and salvation for the manifestation of his vncontroulable justice Rom. 9.18.21.22 Question VVHat meane you by this delineation and description of Election Answere That wee should not fixe our eyes vpon the odious and offensiue name of Reprobation but delight our selues the more with the sweet and comfortable inspection of our Election wherein were shall finde the sacred Trinitie to haue beene more deepely then in the other and not to be so much pleased in plaguing men for finne as to saue them out of it Reprobation being an internall effect and ever sleeping in the bosome of him that never sleepeth I meane an imminent no transient effect must needs be from God and in God yet the execution of it is no wayes so large in God as that decree of life and salvation Shewing plainely that God is farre more affected with the life and happinesse of his creatures then their death and misery Election is from the Father in the Sonne by the Spirit to faith which workes not any life in vs or for vs but onely receiues it at the bountifull hands of Almightie God Oh let vs not so
the part renewed where there is part taking for corruption the Devill and the world are vp in armes for newnesse of life the Father Sonne and the Spirit Eph. 6.12 1 Ioh. 4.4 Q. What are the parts of Regeneration A. They are according to the constitution of the subiect and that is of a Soule and a body The renovation of the soule is either intellectuall or morall Intellectuall is the clearing of our vnderstanding with spirituall knowledge and godly wisedome to vse it Reason without grace in the very excellency of it is but the Devils anvile whereon he forgeth and hammereth mischiefe What is carnall wisedome but serpentine subtiltie What is skill in lawes but colouring and covering bad causes and persons and making truth a nose of waxe to bad ends Marke and you shall ever finde the ring leaders of all lewdnesse and lasciviousnesse to be men of good wits but alas what 's all this without a fanctified minde What are sacred oathes and holy obligations to prophane persons but as Sampsons cords which they snap in sunder as fast as they are giuen them So well vnderstand they themselues that they doe and vndoe and discerne God in his word as they doe Christ in his Sacraments which they regardlessely take and as rashly breake There is no band that they cannot make like a Monkies coller out of which they will slip their neckes at pleasure But reason truely renewed will be constant in Religion Luk. 1.79 A Candle set vp in the minde to discover darkenesse and guide our feete in well doing And this is true illumination Psal 16.11 Rom. 7.23 and 12.2 2 Cor. 1.21 Colos 3.10 Rev. 3.18 Morall sanctification is of the will and all the affections of the will hence freedome to goodnesse of the affections hence repentance which is the change of them all hence our loue of God and goodnesse and hereupon in the absence of good hope and desire of it and in the presence ioy and gladnesse Also our hatred of evill if it be absent feare and flight if present griefe and sorrow By meanes whereof Repentance is an aversion from evill because hatred is an affection of separation and a conversion to good because loue is an affection of vnion And by meanes of the two cardinall and primitiue affections all the derivatiue and subordinate are set on worke Our desires are made fervent which before were saint in following after God but now are made impatient of delay Prov. 13.12 Hell mouth may be full of good wishes Num. 23.10 And they that are troubled with their farmes and fat oxen c. count it a blessed thing to eate bread in Gods kingdome Luk. 14.15.16.17 But these for want of penitent desire may be said to want will It may be sayd of them they would be good but they haue no will to it there is none so prodigall or slothfull but would be rich yet wee say not such will be rich set it downe and determine it vltimata voluntate There are none so wicked but at sometimes haue a faint desire to be good and leaue sinne but these cold dispositions breed and beget imperfect essayes and proffers and by their negligent propensities and inconstant bubles shew they spring from corrupt flesh which can be prodigall in momentanie purposes and promiles But sanctified desire is eager and earnest and with Dauid will vow and sweare to obey yea and be more vile in spite of mocking Michots Never was Ahab more sicke for a Vineyard Ruhel more ready to die for children Sisera for thirst then the Saint of God is after holinesse Psal 42.1.2 and 81.10 and 119.20 and 143.7 Gant 2.5 A gaine this will make our desire of good laborious and will not suffer vs to be lazie Christ Math. 5.4 compares it to hunger which will breake through the stone wall and it will make them hold out and be constant without ficklenesse Psal 119.20 As for ioy in the fruition of good oh what an heauen brings it into the soule This will make vs for sinceritie to delight in the law with the inner man Rom. 7.22 It will bring vs to a full ioy Ioh. 15.24 Isa 9.3 Psal 4.8 Yea and will so strengthen vs in the good we haue that we shall as well in passiue as actiue obedience indure c. As for feare of evill it will set it the right way making vs to dread more the doing of it then suffering in it and for sorrow it will make vs see our sinnes thoroughly and bewaile them as heartily and as wee see in nature that there is the same instrument of seeing and weeping to shew vs that weeping depends vpon seeing so repentance no sooner takes notice of sinne but a godly heart begins to bleed for it and so he that intellectually sees well morally weepes well And by all this we see how the mind will and affections are sanctified and the excellent worke of repentance in regard of all our affections Isa 55.7 Act. 11.18 Rom. 6.4.5.6 Ephes 4.22.23.24 2 Tim. 2.25 Phil. 2.13 Ier. 4.4 Q. What is the renewing of the body A. When the members of the body which before were servants to sinne are now become the servants of righteousnes euery part executing his function in an holy manner Rom. 12.1 Rom. 6.13.19 Col. 3.5 Q. What is our glorification A. The perfection of our sanctification whereby wee are made compleat in holinesse and righteousnesse Famous acts shall haue glorious rewards Glory is the praise and price of vertue for as shame and repentance are bridles and curbes to sinne so praise fame glory and honor are the spurres and speeders of vertue Praise followes the beginning of a good action fame runs with it as it spreads further abroad and glory is for the perfection of it when euery mouth rings of it and euery heart honours it I cannot but thinke that the wicked one day shall honour the godly and speake of their glory to their owne shame and howsoever they speake all manner of ill of them in this world yet often doe their hearts checke them with their innocency and to see their honour maugre the malice of all gaine-sayers A field of sinceritie charged with the deeds of pietie cannot but be accomplisht with the crests of glory all the fame which men haue sought by buildings by acts of Chivalry and by such other courses which the light of nature offereth and effecteth for the enobling of it selfe time devoureth it and within an age or two it is cleane put out but that glory which springeth from the rootes of godlinesse no tract of time can make to wither no blast of venemous tongues can overcome It shall breake out as the Sunne in spite of all darkning clouds it is watered with the dew of heauen and it shall grow and increase in spite of the Devill himselfe Envie will be the companion of vertue as well as honour and by meanes thereof shall the godly be reviled of the wicked Luk. 6.22 2 Cor.
hope of better in reversion and shall we sticke at any worldly pelfe for the gaining of heaven Fie on such children as with Esau would sell this birth-right for a messe of this worlds pottage Lord make mee one of thy heires and I will be content to waite thy leisure for my pleasure in inioying Q. Hitherto of our being in Christ what is our coalition or growing vp with him A. It is our daily putting off of the old man with his corruptions and the putting on of the new man with his daily renewing in righteousnesse and true holinesse Ephes 4.22.23.24 2 Cor. 5.17 Gal. 2.20 and 5.24 They that are in Christ cannot but be new creatures and such as are daily crucifiers of sinne Q. What are the parts or rather degrees of this our coalition A. Regeneration and glorification Being adopted of the Father it is fit wee should come forth as his children therefore it pleaseth the Father of his owne will to beget vs with the word of truth Iam. 1.18 1 Pet. 1.23 First there is a divine conception of the adopted Sonnes of God and secondly a bringing forth of that worke Christ was conceiued in the wombe of the Virgin by the worke of the Spirit so must his brethren be conceiued in the wombe of the Church by the same Spirit Psal 110.3 Christ told Nicodemus that he was to be re-borne or else hee should never see glory Ioh. 3.3 Regeneration is as the conception Glorification as the nativitie or happy birth day The passion dayes of the Martyrs were called of old Natalitiasalutis the birth dayes of their salvation and that as well for festivitie as the nativitie it selfe Thus from an obscure conception we come to a glorious birth 1 Ioh. 3.2 Q. What is Regeneration A. It is as it were a new conception of vs in the wombe of the Church by the spirit of God and that of the incorruptible seed of the Word whereby our corrupt nature is begotten againe or restored to the image of God 1 Pet. 1.3 2 Pet. 1.4 Tit. 3.5 Gal. 4.6 2 Cor. 3.17 Colos 5.9.10 Eph. 4.23 Which is of the whole man and in this life is perfect in the parts though imperfect in the degrees as a child is a perfect man before he come to his full age And this may be called our sanctification whereby of vnholy wee are renewed by the holy Spirit to the image of our heauenly Father And here we are to consider two degrees of our sanctification the first is the inchoation or beginning of it the second is the processe or passing forward to greater perfection hence Rom. 8.30 our glorification followes our iustification sanctification being no other thing then a degree thereof still proceeding profiting and perfiting in true holinesse which is the greatest reward of godlinesse for as to doe ill and continue therein is the greatest misery so to doe well and persevere therein is the greatest felicitie Glory is the reward of vertue and God cannot crowne his servants better then with an increase of grace Now this progresse is orderly and begins in the Soule even in the very marrow and spirit thereof and so proceeds to the outward man and the actions thereof Ier. 4.14 Eph. 4.23.25.26.27.28 First conversion then conversation And here alas how many set the Cart before the Horse and beginne to change their liues before their lusts their hands before their hearts to purge the channell when the fountaine is corrupt and apply remedies to the head when the paine is caused from the impuritie of the stomacke What is this but to loppe off the boughes and never lay the Axe to the roote of the tree to prune the Vine that it may sprout the more Miserable experience shewes how such disordered beginnings come to miserable endings Many seeme to abstaine from sinnes which they never abhorre and leaue some evils which they loath not and so like swine wallow in them againe or like dogs follow their former vomit she wing plainly they did never inwardly distast those sinnes which for a time outwardly they neglected Againe as wee are to obserue order so wee are to labour for a thorow change 1 Thess 5.23 Holinesse as a dram of Muske perfumes the whole boxe of oyntment or is placed in the Soule as the heart in the body for the conveying of life to all the parts Some turne from one sinne to another others like Aethiopians are white onely in the teeth that is in verball profession else-where cole blacke in conversation they speake well and that 's all Others thinke it is well if they turne their mindes from error though they never change their wills from evill as a reformed Papist but an vnreformed Protestant as wanton in truth as ever he was wilde in error others againe thinke they haue done God good service if they giue halfe the turne as prostrating their bodies to Idoles when God shall haue their hearts or on the contrary when God hath their bodies they suffer the Devill to haue their Soules When mens bodies are in Sacello their hearts as Augustine complaineth are at home in saccellis suis Many by their looke and language out-face the congregation whiles their hearts are running and roving after covetousnesse If wee will beleeue eyther Phylosophy or experience wee shall finde our hearts where they loue not where they liue Lastly others resolue to giue all to God yet haue a leering eye and a squint respect vnto some of their sinnes with Lots wife casting a longing looke after their old Sodome Know the rule of the Schoole to be most certaine that as vertues so vices are coupled together and though in conversion to temporall good they looke diverse wayes yet in regard of aversion from eternall good they beare all one face Yet this must be added for the comfort of the weake that vnperfect sanctification if it be vnpartiall is accepted of God Onely let vs as the aire from darke to light in the dawning of the day proceed by degrees to our noone in grace or as the water from cold to luke-warme and then to heat so let vs haue our soules benummed with sinne warmed with grace and then further heated with true zeale and ferveneie Q. What are the affections or properties of Regeneration A. They are either from the death of Christ our mortification of sinne or his resurrection our vivification in righteousnesse and from hence our spirituall warre betweene corruption dying in vs and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne by applying Christs death to our selues 2 King 13.21 The dead body no sooner touched the bones of Elisha but it was revived againe so wee no sooner touch Christ but he crucifies sinne in vs and reviues vs in the spirit Rom. 6.2.11 and. 7.4 Colos 3.3 Rom. 6.6 Vivification is a dally rising to newnesse of life by the vertue of Christs resurrection Ioh. 5.11 Eph. 2.4.5 The spirituall battell is waged betweene the part corrupted and