filled Chap. 2. ver 4. yea so abundantly filled that each one was able to fill multitudes For by Saint Peters preaching the same day there were added to the Church about 3000. soules ver 41. Thus this heavenly fire hid since the world began and from all ages Col. 1.26 now breaking forth sheweth most heat and light Thus our Zacheus for that name whether you expound it Just or Pure may well stand for him who is the fountain of all Justice and purity recompenseth his former hoording and sparing by giving fourfold Thus the holy and precious oile of gladnesse powred upon the head of the Church runneth down to the skirts of his clothing even to all his members and parts For saith Saint Peter here ver 16. This is that which was spoken by the Prophet Joel And it shall be in the last daies saith God that I will powre out of my spirit upon all flesh And this is that which is cited Heb. 8.11 They shall not teach every man his neighbour and every man his brother saying Know ye the Lord for all such know me from the least of them to the greatest Thirdly not to like end was the Holy Ghost before come or given For before he was given to foretell things to come and to be done now to tell and declare things done and finished Before to set forth the shadow of good things to come now to minister the substance of the things themselves Before to teach men but now we may say in some sort to teach Angells For now unto principalities and powers in heavenly places is made known by the Church the manifold wisdome of God Eph. 3.10 And in the ministry of the Gospell the things are now shewed which the Angells desire to behold 1. Pet. 1.12 Before it was to prepare the bride for the marriage of the Lamb Now it is to keep the keies of the bridechamber dore to bind and loose open and shut I will give thee the keyes of the Kingdome of Heaven and whatsoever thou shalt binde on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shal be loosed in Heaven saith Christ to Saint Peter Mat. 16.19 For which causes I doubt not it is that the least of the Kingdom of God that is as aforesaid after this third and full revelation of the Trinity is said to be greater then John the Baptist whose time was but a little before it Mat. 11.11 What followeth then for our instruction out of this inlargement of the holy Spirit to us but this that we also be inlarged in the holinesse of our spirits unto him that as he hath abounded unto us so we may abound unto him and that as he to us so we to him be renued In our manner Not with eye service as men-pleasers but heartily as to the Lord. Col. 3.23 In our measure Rich in faith rich in good works In our end Not minding earthly things but having our conversation in heaven Phil. 3.20 But how was this new and great coming of the Holy Ghost It was in or under signs and figures types and emblems For the Son came to take our nature because he was to stand in our room to act our cause therefore his coming must be hypostaticall he must be that he seems to be The Word was made flesh Joh. 1. But the Holy Ghost was to renew us into his nature that we might be partakers of the godly nature 2 Pet. 1.4 therefore it sufficeth that his coming be symbolicall not becoming or being what he shews but shewing what he is his properties and effects As excellently here hee doth in three notable symboles or signs Namely Wind Fire and Tongues And suddenly there came a sound from heaven as of a rushing and a mighty wind c. To seek all the agreements between these shaddows and their substance were to attempt that impossibility 2 Esd 4.5 Weigh me the weight of the fire or measure me the blast of the wind Expect not all then but be content with some And first of the wind The Wind hath two especiall properties Secretness and Activeness First Secretness and that both in its arising and its working 1. Secretnesse in its arising It is so secret that it cannot be known for I will rather believe Christ who telleth me that I cannot tell whence it cometh or whither it goeth Joh. 3.8 then I would yeeld to the wisdom of man if all Philosophers could as indeed they cannot agree together to tell me from whence it cometh God bringeth them out of his treasures Ps 135.7 No doubt out of those treasures of light and and might knowledge and power the light which no man can attain unto 1 Tim. 6.16 And secondly it hath Secretness in its working too for it unsensibly pierceth the sensible joynts and bones Zephyrus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitam ferens and worketh sensible refreshing on the unsensible herbs and plants And to the Holy Ghost also is secretnesse proper both in his beginning or arising and in his working In his beginning for we say he hath a beginning of personality though not of nature A beginning from the Father and the Son not in time being coeternall but by proceeding Whereof the proceeding of the stream from the fountain of the heat from the fire and of the light from the sun is all too short and weak expressions and yet these in time we are still together And in his working also he is secret Entring in to the dividing asunder of the soul and the spirit and the joynts and the marrow Heb. 4.12 And as the true Zephyrus breathing breath of lives upon all the plants which the heavenly father hath planted and that unsensibly as the wind blowing when and where and how he listeth The former secresie is for our admiration the greater it is the farther we must stand from it For qui scrutatur majestatem opprimetur à gloria He that searcheth Gods majesty shall be oppressed of his glory It is enough to cry out O the deepness of this secret The latter is for our examination for we must prove our selves whether we are in the faith or no 2 Cor. 13.5 If we live in the spirit we must walk in the spirit Gal. 5.25 And as many as are led by the spirit of God they are the sons of God Rom 8.14 Again Activenesse also is another property of the wind It is active constantly strongly subtilly variously 1. Constantly for it is alwaies in motion its being consisteth in action for it is not wind if it do not blow And though it be not in all places alwaies alike perceived yet never can it be said to be in no place at all 2. Strongly for it bendeth the pliant plants but breaketh or overturneth the stiffe and sturdy oaks 3. Subtilly for it findeth the chaffe in the middest of the wheat and purgeth and scattereth it quite away 4. Variously for it bringeth sometimes lightning sometimes rain
here for good men but there they shall be taken from good men For God will lighten things hid in darknesse and make the counsels of the heart manifest 1 Cor. 4.5 Christ discovered one traytor in this world by giving him a sop but God usually covereth rather then discovereth hypocrites by giving them sops of spiritual as well as of temporal blessings but though he feed them with the childrens bread for a while yet he cuts them off at the last and gives them their portion with hypocrites yea the devil who helps to hide them here will do his best to open them there for though he be the father of falshood yet he differs from false men in this they keep light and counterfeit peeces to shuffle them in in great payments But he though he falsifie Gods coyn here in the particulars as much as may be yet in that great and general Audit hee will not have one counterfeit go undiscovered And if he would he could not for all the covering wherewith he clotheth them will not hide them For many saith Christ will say to me in that day Lord Lord have not we by thy name prophecied and by thy name cast out devils and by thy name done many great works And then will I professe to them saying I never knew you depart from me ye that work iniquity Mat. 7.22 Therefore whiles we have time let us do good Let us be good for as that time finds us so it will take us If it finde us not good it will not make us good Now is the time of growing to day if ye will hear his voice harden not your hearts then will be the time of gathering And gathered the good into vessels c. 2. The second thing observed in this separation was By whom it is That is expressed in the exposition of this Parable namely that it is the Angels ver 49. The Angels shall go forth and sever the bad from among the just So afore ver 39. in the Parable of the tares the Reapers be the Angels The son of man shall send forth his Angels c. And so Mat. 24.31 Hee shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds and from the one end of heaven to the other And no marvail that they have the gathering of us at the last who have the guarding of us at the first For that charge no doubt concerns not only Christ but all that are in Christ He shall give his Angels charge over thee Ps 91.11 And that not only in our life but in our death In our life for the Angel of the Lord tarrieth round about them that fear him and delivereth them Psal 34.7 whereof we have many examples in the Scriptures In our death for Lazarus his lot I doubt not shall be the lot of all the faithful his soul was carried by the Angels into Abrahams bosom Luk. 16.22 Which excellency of power and exactness of knowledge in their so generall guarding here and gathering there the elect of God though it doth not expresse any such infinitenesse in the Angels as to make us worship them for I doubt not this so absolute knowledge is not theirs properly and alwaies by creation but received for the present by special illumination For I read The Lord knoweth who are his 2 Tim. 2.19 but I read not that any Angel knoweth who are his Yet the consideration of this their general Ministry yeeldeth us a great deal of fear and a great deal of comfort A great deal of fear in our conversation considering their watchfulness over us and their frequent presence for what fear and shame what reverence and holyness what purity and cleanness may be sufficient for us in the presence of such holy blessed and glorious creatures For if St. Paul propose a rule of modesty to women because of the Angels 1 Cor. 11.10 why should not the same rule hold to all upon the same reason even because of the Angels It may be they come to guard and defend us as they did unto Elisha 2 King 6.16 It may be to converse with us as unto Abraham Gen. 18.2 It may be to pluck us out of some ill company as unto Lot Gen. 19.15 It may be to rid ue of some captivity as to the Apostles Act. 5.19 It may be to try or to exercise our strength as to Jacob Gen. 22. It may be to bring us some good news as to Zacharias to the Virgin Mary to the Shepheards Howsoever seeing they are ministring spirits and have frequent commerce with us let us fear alwaies to commit uncleanness that may annoy them and seeing God thus giveth us heaven upon earth in regard of the Angels ministring let us so pass the time of our dwelling here in fear that we may also on our parts make heaven upon earth by our holy conversing Again without fear here is also a great deal of comfort offered us in that the Angels are our continuall guardians for though the great dragon the old serpent the devil be come down upon the earth and hath great wrath Rev. 12. and walketh about as a roaring lyon seeking whom he may devour 1 Pet. 5.8 And hath many Angels of his own kind and instruments of our kind to annoy and vex us yet what of that This is Gods host saith Jacob when he saw the good Angels Gen. 32.2 And if Gods host and strength be with us no strength shall be able to hurt us Therefore let nothing in all our life terrifie us no nor yet in our death For Gods Angels are ready not only to conveigh our souls to heaven but even to conduct our bodies to the earth as appears in that Moses body was defended and protected against the devil by the striving of Michael the Archangel Jude 9. Yea as they guard us to our lying down in the grave so will they gather us at our rising up from thence and therefore against the fear of death and the grave and the corruption thereof we may say with comfort I will lay me down in peace and take my rest for it is thou Lord only that makest me dwel in safety Ps 4.8 3. The third and last thing observed in this separation is to what end it is And gathered the good into vessels but cast the bad away Here is a plain difference and dissimilitude as in most Allegories commonly there is for the casting away of the refuse fish into the sea again is their desired life and safety and the gathering of the good fish into vessels is their death and destruction Yet contrariwise the bad fish cast away doe here signifie the reprobate condemned and the good fish gathered do signifie the elect saved And gathered the good into vessels that is to good use and purpose to be reserved and saved as afore in the Parable of the Tares Gather my wheat into my barn but cast the bad away that is to
utter destruction and condemnation as it followeth in the exposition And shall cast them into a furnace of fire Briefly the sum is that here are two several ends proposed and answerable to the twofold condition of the subjects the one of safety and gathered the good into vessels that is into everlasting habitations as Christ speaketh Luk. 16.9 the other of destruction but cast the bad away that is into everlasting condemnation into the furnace of fire as the exposition sheweth Of which two estates or ends how shall I speak seeing I cannot understand how shall I utter that I cannot comprehend for the eye hath not seen nor the ear heard neither hath it entred into the heart of man that which God hath prepared for them that love him and consequently neither that which he hath prepared for them that hate him For which may somewhat save my labour the greatness of th' one sets forth the greatness of th' other the one is the fulness of joy therefore the other must needs be the fulness of wo the one is the enjoying of all things in the enjoying God the other is the losing of all things in the losing God the one is everlasting life that 's perfection of excellencie the other is everlasting death that 's perfection of misery yea the happiness is double considering the escape of misery and the punishment is double considering the loss of felicity And what then is there any need of use or application of this to be made unto you will ye look for my sparing it hath it not life enough to speak it self will ye expect my pressing it is not the weight of it sufficient to press and oppress your consciences When Paul disputed of judgement to come it made Felix an Infidel to tremble so that he could not endure the hearing of it and shall not all Christian hearts shake and tremble and be astonished at the very thought of it If you will have any use or instruction of it take it of St. Peter The day of the Lord shall come as a thief in the night in which the heavens shall pass away with a noise and the elements shall melt with heat and the earth with the works that are therein shall be burnt up Seeing therefore that all these things must be dissolved what manner of persons ought ye to be in holy conversation and godliness looking for and hasting unto the coming of the day of God by the which the heavens being on fire shall be dissolved and the elements shall melt with heat Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.10 He speaketh by way of exhortation but the wise man speaketh by way of threatning Rejoice O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the waies of thy heart and in the sight of thine eyes but know that for all these things God will bring thee to judgement Eccl. 11.9 As if he would as it were dare any man to fin having but the remembrance of this judgement before him Wherefore let us not dare to heap up wrath against the day of wrath but walk circumspectly not as unwise men but as wise redeeming the time because these daies are evill especially because that day is so evill And so abide in him here by true faith and the fruits thereof love and fear that when he shall appear we may be bold and not be ashamed before him at his coming which the Lord grant to us all c. Finis Serm. sive tract 4. Trino-uni gloria TWO SERMONS preached at the Feast of the Nativitie of CHRIST and here set forth in one continued tract Text. JOH 1.16 And of his fulnesse have all we received grace for grace THis time is a speciall time of Grace both exhibited and returned Of Grace exhibited from God to man in and through Christ Of Grace returned from man to God in piety from man to man in charity from man to God in piety sanctifying dayes to Gods publick service in hearing praying communicating from man to man in charitie almes to the poor inviting neighbours visiting friends hospitality to all And well do we apply our selves to the practise and exercise of these two speciall duties for this speciall time and business sake this solemnizing and celebrating of the coming of Christ For these Piety and Charity are twins of the Holy Ghost never begotten one without th' other for true faith worketh by love Gal. 5.6 And true love must be with faith unfeigned 1 Tim. 1.5 What then It is right and fit that we present him with this joynt issue of the spirit from whom joyntly with the Father the spirit proceedeth and upon us descended that he should be honoured by th' effects and works of the spirit by and from whom we receive the gift of the spirit When the comforter is come whom I will send unto you from the Father even the spirit of truth Joh. 15.26 Again Piety and Charity are the two feet of the soul whereon it standeth wherewith it walketh though feet of different nature and divers qualitie even like those feet of Nebuchadnezars Image Dan. 2.33 part of iron part of clay part of iron strong to God-ward in the duties of the first Table so is Piety part of clay plyable to man in the duties of the second Table so is Charity What then we can doe no lesse then extend these footsteps in both kinds whiles we intend the meeting or entertaining of him that comes in both kinds We necessarily express our right respect at once to both natures for the honour of him who comes at once in both natures in one person to visit us for in him God was manifested in the flesh 1 Tim. 3.16 Again Piety and Charity are the two hands of the soul by the hands the body holdeth by these the soul holdeth For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Gal. 5.6 And these are well like the Spiders hands mentioned Prov. 30.28 For though they work weakly yet are they so ambitious as to take hold in the Kings Palace yea even in the Palace of the King of Kings What then Now especially is it convenient for us to stretch forth these hands and to exercise this hold in the heavenly palace because the heavenly King to fetch us thither vouchsafeth to descend not to a palace but to a vile place his humiliation opportuneth importuneth our exaltation our exultation For Behold saith the Angels to the shepheards Luk. 2. I bring you glad tidings of great joy which shall be to all people that is that unto you is born this day in the City of David a Saviour which is Christ the Lord. Again Piety and Charity are the two wings of the soul whereon it mounteth even as high as heaven For though worldly
toto totum in qualibet parte whole in the whole and whole in every part and yet not In loco not included in place 2. Again in time God is mindfull of man secondly in preserving him For God is not like a Shipwright or Carpenter who leaveth his work or building to it self as soon as he hath set it up but God is mindfull of man as well in preserving as in creating him Yea this also to the expresse of Gods perfection may be said that he cannot do he cannot make any thing to be or subsist of it selfe without him For so there should be something where at his power should be limited and whereto his strength should not extend And so hee should not be infinite he should not be almighty he should not be himself he should not be God therefore 't is of necessity that to every work which God maketh hee adde also a butteresse a prop or supporter of his of his power to sustain it which whensoever he taketh away the work what ever it be soon decayeth and perisheth For in him we live and move and have our being Act. 17.28 And when thou hidest thy face they are troubled when thou takest away their breath they die and are turned again to their dust Ps 109.29 And in that Psalme we have a large discourse of the mindfulnesse of God towards man in providing him wine that maketh glad the heart of man and oile to make him a chearfull countenance and bread to strengthen mans heart Yea his providence extendeth to the least things that do concern us There cannot a tear fall from our eyes but he doth bottle it up Put my tears into the bottle P. 56.8 there cannot an hair fall from our heads but he doth take notice of it for even the hairs of our head are all numbred Luk. 12.7 Yea which is of us more considerable because to us more terrible there cannot a word fall from our mouths but he doth register it for every idle word that men shall speak they shall give account hereof in the day of judgement Mat 12.36 3. Again God is mindfull of man thirdly in time in redeeming him And this work hath many parts too many for me to speak of at this time I can but name them His miraculous incarnation his charitable life and peregrination his painfull and shamefull death and passion descension resurrection his ascension And hereto also pertaineth his calling us his sanctifying us his justifying us and his pawning and pledging everlasting life unto us 4. Again fourthly and lastly God is mindful of man in time in raising him hee is mindfull even of our very dust and ashes when we be dead and rotten For saith Job I shall see God in my flesh Job 19.26 And he shall change our vile body and make it like to his glorious body saith Saint Paul Phil. 3.21 And this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 And then shall Ezekiels mysticall or parabolicall vision be literally fulfilled Every bone shall come again to his bone and the flesh and sinewes shall grow upon them and the skin shall cover them Ezek. 37. And Saint Aug. de Gen. ad lit lib. 3. ca. 17. is very punctuall and emphaticall upon this point Quasi vero quicquam intersit ad nostram utilitatem ista caro jam examinis per quos transitus eat c. As though saith he it were any thing considerable what becomes of our body being dead seeing that by whatsoever passages it shall go It shall thence be drawn out again by the almighty power of the Creator to be new formed And again in another place Enchirid. ad Laur. cap. 88. Non autem perit Deo terrena materia de qua mortalium creatur caro the earthly matter of mans body is never lost to God sed in quemlibet cinerem pulveremve solvatur but into whatsoever dust or ashes it be dissolved In quoscunque halitus aurasve diffugiat Into whatsoever spirits or airs it fly away In quorumcunque aliorum corporum substantiam vel in ipsa elementa vertatur Into whatsoever substance of other creatures be it into the very elements it be turn'd In quorumcunque animalium etiam hominum cibum cedat unto whatsoever food of other creatures be it of mankind it be converted Illae humanae animae puncto temporis redit It shall at last in a monent of time return to that soul Quae illam primitus ut homo fieret cresceret viveret animavit which did at first it that it might be made a man and live and grow 3. As before time in time so also 3ly and lastly after time God is or shall be mindfull of man in or by eternal everlasting glorifying him After time I say after nunc finiens or terminationum the end or consummation of created time For the day of judgment is called the last day Jo. 6.39 40. and Rev. 10.6 the angell sweareth that time shall be no more Yet then I say when all distinction of time shall grow up into one perfect constant day of eternity then shall God be mindfull of man in bringing him to and preserving him in the fulnesse of joy and pleasure for evermore For we shall be caught up in the clouds to meet the Lord in the air and so shall we be ever with the Lord. 1 Thes 4.17 O infinite love O unmeasurable mercie O beginlesse O endlesse providence what is man O Lord what is man that thus before time in time and after time thou art mindfull of him I shall include this point and so the whole text with a brief touch of a twofold use This last Doctrine of Gods mindfulnesse of man teacheth us to be thankfull and it teacheth us not to be carefull 1. Vse First it teacheth us to be thankfull For seeing Gods providence is such and so great toward us and it is all Gratis It is but our thankfulnesse that hee requireth for all for he saith who so offereth praise glorifieth me Ps 50.23 And David saith My goodnesse extendeth not to thee Ps 16.2 what a shame will it be for us then to be found unthankfull Praise him therefore for thy soul and for spirituall blessings praise him for thy body and for temporall blessings according to that Ps 101.1 Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits which forgiveth all thine iniquities there 's for the soule and for spirituall things And ver 5. which satisfieth thy mouth with good things so that thy youth is renewed like the Eagles ther 's for the body and for temporal things 2. Vse Again it teacheth us not to be careful This is our Saviours teaching Mat. 6.35 I say unto you take no thought for your life what ye shall eat or what ye shall drink c. And why ver 26. behold the foules of the air they sow not neither do they reap c. And ver 30. If God so cloath the grasse of the field shall he not much more cloth you Oye of little faith Hee argueth à majore ad minus from the lesse to the greater I may therefore doubtlesse in this argue a majore ad minus from the greater to the lesse He doth the lesser saith Christ therefore he will much more do the greater may I in my sense say therefore he will much more do the lesser He provideth for the soul spirituall things here and eternall things hereafter And if he deal so freely and liberally in those greater matters shall he not much more do the same in these viler earthly things what man having received wine of his friend will be doubtfull whether he would afford him water or no What man seeing his friend send his son to help him will make question whether hee would spare him his servants or no What man seeing his friend offer his life for him will suspect or be jealous whether hee would impart unto him his goods or no And seeing God hath given us the wine of spirituall joyes shall we be doubtfull whethether hee will afford us the water of temporall comforts Seeing God hath sent his son to help us shall we make question whether he will spare us his servants his creatures to serve us Seeing our Saviour hath given his life to redeem us shall we be jealous that he will not impart to us his goods his corne and wine and oile to sustain us No no but cast all our care upon him because he careth for us Yet cast it in humility acknowledging our vilenesse acknowledging our unworthinesse For so humbling our selves we shall be sure to be exalted FINIS
are made a member of Christ the child of God and an inheritor of the kingdom of Heaven A. To teach me what I should beleeve and endeavour to make good 13. Q. What do you learn out of that aforesaid of Sacraments for your practise A. First to be thankfull to God for his gracious affording me such helps Secondly to rejoice in the use of them Thirdly to abhorre the Doctrine of the Romish Church which doth adde so many of their own inventions to Gods Ordinances Sect. 7. Of Baptism 1. Q. WHat is the outward visible sign or form in Baptism A. Water wherein the person baptised is dipped or c. 2. Q. Is water alone sufficient without salt spittle oyle c. A. Yes for we read of nothing else used in the first Institution Mat. 3.16 Act. 8.36 37. 3. Q. And what is it to be dipped or sprinckled in the name of the Father Son and Holy Ghost A. It implyeth the grace of the Author and the bond of the Receiver to wit that by divine right we are created into the grace and favour and bound to the obedience and service of the Father Son and Holy Ghost 4. Q. VVho must baptise A. Onely the lawfull Minister for the Ministry of the Word and Sacraments was one joynt Commission Mat. 28.19 20. And no man is to undertake it without lawfull calling Heb. 5.4 1 Sam. 13.11 2 Sam. 6.6 5. Q. And who must be baptised A. Converts that are of age and can and will make right confession of faith Act. 8.36.37 and Infants of the Church Act. 2.29 6. Q. To what end then are Sureties or VVitnesses if the covenant belong to children of the church A. Because the child cannot offer it self therefore the Sureties in its own and its parents behalf do offer it to the Church by confession and profession and in own its Parents and the Churches behalf doe offer it to God by covenanting 7. Q. But do not the Sureties goe too far in covenanting for the child A. No for they doe not meddle with Gods secret will and counsell but with his ordinance whereto they have calling Mat. 19.14 and covenant Act. 2.39 Secondly their covenant is not to bind themselves to what shall be but to bind the child to what should be 2 King 11.17 2 King 23.3 8. Q. What is the inward and spirituall grace in Baptism A. A death unto sin and a new birth c. 9. Q. Is then sin fully taken away by or in Baptism A. By the virtue of Christs blood we are cleansed from the guilt of sin 1 Ioh. 1.7 and by the power of his spirit we are freed though not from the disposition and inclination to sin yet from the body reign and dominion of sin Rom. 6.6.12.14 10. Q. What may be gathered out of this aforesaid of Baptism for practise A. 1. That Infants baptism must be hastned and not needlesly delayed Mat. 19.14 2. That the performance of it be in all points reverently observed 3. That we should not rest satisfied with our outward Baptism but labour to find and shew the inward Baptism of the Spirit Sect. 8. Of the Lords Supper 1. Q. WHat is outwardly to be received in the Lords Supper A. Bread and Wine 2. Q. Why might not our eating the Bread suffice to signifie our receiving the body and blood of Christ seeing the Bread signifieth the Body and the Body containeth the Blood A. Because our remembrance and comfort is of and in Christs blood shed out of his body 3. Q. But doth not the dignitie of the Minister require or allow that he keep the cup to himself A. No for the dignity of the Minister is in the office of ministring not in the right of receiving 4. Q. But is it not better the Wine should be forborne of the multitude rather then the spilling of it should be hazarded in carrying it about A. No for if the Wine be spilt it is a breach of decency not a losse of Christs blood but the wilfull forbearing of the Cup being a breach of Christs Ordinance is both 5. Q. How much must be eaten and drunken A. So much Bread as is delivered and so much Wine as may shew and prove drinking 6. Q. May none of the Bread bee kept to sanctifie the keeper the fire the pot the house A. No for such use is not onely beyond Christs institution but against the nature of a Sacrament 7. Q. What is the inward part or thing signified in this Sacrament A. The Body and Blood of Christ 8. Q. Are Bread and Wine then turned into the Body and Blood of Christ A. No they keep still their own kind and nature 1 Cor. 10.16 1 Cor. 11.28 9. Q. Why then doth Christ say This is my body this is my blood Mat. 26.26 A. It is a Figurative speech common to the Sacraments Circumcision is called Gods Covenant Gen. 17. 13. the Lamb is called the Lords Passeover Ex. 12.11.21 and it is by Christ expounded spiritually Jo. 6.63 10. Q. Who may or must receive this Sacrament A. None but they that are already by Baptism initiated members of the Church and are of age and reason to discern or make difference of the Lords Body 1 Cor. 11.29 and are at least professors of faith and repentance because holy things must not be given to dogs Mat. 7.6 and are more then one or two at once because it is a Communion 11. Q. What may be gathered out of this aforesaid of the Lords Supper for our practise A. That we have need to prepare our selves before we receive it and to be intent in faith and zeal when we reecive it and to be carefull to shew our growth in grace strength and comfort after we have received it Sect. 9. Of the Creed 1. Q. WHere doe you chiefly find the sum or doctrine of your Faith A. In the Apostles Creed 2. Q. Why is it called the Apostles Creed A. Because it is the summe of the Apostles doctrine 3. Q. What needed then other Creeds to be added or to come after A. To explain and confirm it against new Heresies especially concerning the Unity and the Trinity in the Godhead 4. Q. What doe you then when you say the Creed A. I make my confession of the Christian Faith 5. Q. It it not a prayer A. No. 6. Q. How may that appear A. By consideration first of the nature of it in its originall use which was for converts to answer being questioned What do you beleeve Secondly of its object for it speaketh not to God but to men Thirdly of its subject for it doth neither ask nor give thanks Fourthly of its gesture or manner of utterance for we kneel in prayer but stand up in confessing 7. Q. And why so A. To shew our humbleness in speaking to God and our boldness in speaking to men 8. Q. But may it not be used in or with our prayers A. Yes by way of meditation and to the purpose of
our spiritual confirmation and consolation 9. Q. And what is the summe of the severall parts or points of this Creed A. The confession of one God in three persons and of the Church with its prerogatives 10. Q. Why doe we speak particularly in the Creed I beleeve whereas in the Lords Prayer we speak plurally Our Father A. Because Charity doth require us to pray one for another but we cannot beleeve nor confess one for another 11. Q. Why not beleeve one for another A. Because spiritually as well as corporally each one must live by his own and not by anothers food and physick Hab. 2.4 12. Q. Why not confesse one for another A. Because no man knows what is in anothers heart 1 Cor. 2.11 13. Q. What may be gathered for practise out of this aforesaid of the Creed A. That every one ought to learn it and to labour and desire rightly to understand it and to make diligent and right use of it Sect. 10. Of the first Article 1. Q. HOw many Articles be there in the Creed A. Twelve in common accompt though not alike distinguished and expressed by all men in the totall number or the particular enumeration 2. Q. What is the first Article A. I beleeve in God the Father Almighty maker of Heaven and Earth 3. Q. What is it to beleeve in God A. It is to beleeve the being of God that he is and the truth of God that he is true and the love of God to me that he is mine and I am his 4. Q. What makes you beleeve there is a God A. 1. His power both visible outwardly in the creation Rom. 1.20 and sensible inwardly in every conscience Rom. 2.14 2. The instinct of nature ever working in the heathen to make them rather take any thing for God then to have no God at all 5. Q. What is God A. I may rather tell what he is not because he is infinite and cannot be expressed 6. Q. But how hath he revealed himself in his Word A. That he is a Spirit Joh. 4.24 and that he is of himself Ex. 3.14 7. Q. If God be a spirit how is man said to be created in his image A. Not in regard of bodily shape but of spirituall faculties especially knowledge Col. 3.10 and holiness Eph. 4.24 8. Q. What mean you by God the Father A. I acknowledge the first person in Trinity 9. Q. Is God then more then one A. He is one in substance or essence yet three in person 1 Joh. 5.7 10. Q. How is God Almighty A. Because he can doe all works of power Dan. 4.35 and cannot doe any works of weaknesse Tit. 1.2 2 Tim. 2.13 and because all rule is his Rom. 13.1 and because all might is his Act. 17.28 11. Q. What mean you by Heaven and Earth A. All things that are visible and invisible 12. Q. How did God make them A. Immediately of and by himself without matter means or instrument Psal 33.6 Heb. 11.3 13. Q. What followeth out of this aforesaid of the first Article for instruction to our practise A. That as I know God by his Works so I must acknowledge him in all the use I make of them and abuse none of them Secondly I must depend and trust on him for my preservation and salvation in every kind of whom I had my creation Thirdly that I must fear him knowing that he who hath power to create hath also power to destroy Sect. 11. Of the second Article 1. Q. VVHat is the second Article A. And in Jesus Christ his onely Son our Lord. 2. Q. What word is wanting here A. I beleeve For I must beleeve in God the Father God the Son and in God the Holy Ghost 3. Q. What doth the name Jesus signifie A. A Saviour Mat. 1.21 4. Q. Whom doth he save A. As many as doe receive him by faith Joh. 1.12 5. Q. VVhat doth the name Christ signifie A. Anointed 6. Q. How doth this belong to our Saviour A. By speciall excellency he being as none else ever was a King Mat. 21.4 a Priest Heb. 5.6 and a Prophet Act. 3.22 7. Q. Doth the name Christian imply the like in us A. Yes that spiritually we are Kings to reign over our corruptions Rev. 5.10 and Priests to offer spiritual sacrifices 1 Pet. 2.5 and Prophets to provoke and to exhort one another Heb. 10.24 25. and to distribute our received graces 1 Pet. 4.10 8. Q. How is Christ the Son of God A. By an unspeakable manner of everlasting generation Is 53.8 9. Q. But how is he Gods onely Son when as we also are called Gods Sons Gal. 4 6 7. and the Angels likewise Job 1.6 38.7 A. We are Sons by Adoption the Angels by Creation but Christ is the onely natural Son of God Heb. 1.5 10. Q. And how is Christ our Lord A. As he is God because he hath created us and as he is God and Man because he hath redeemed us Act. 2.36 11. Q. VVhat learn you for practise out of all aforesaid of the second Article A. To be comforted and strengthned in Faith and in Prayer Heb. 4.15 16.2 Tim. 1.12 Secondly to obey Christ Mal. 1.6 Thirdly to imitate him Joh. 13.13 Sect. 12. Of the third Article 1. Q. WHat is the third Article A. Which was conceived by the Holy Ghost born of the Virgin Mary 2. Q. VVhat meaneth this Conceived by the Holy Ghost A. His miraculous and supernaturall Creation in the womb of the Virgin Incarnate saith the Nicene Creed Secondly his sanctification Luk. 1.35 Thirdly his union with the divine nature Joh. 1.14 3. Q. VVhy was Christ conceived by the Holy Ghost A. That he might be without sin 2 Cor. 5.21 4. Q. VVhy must he be without sin A. Because he was to be united to the Godhead and because he was to redeem sinners 5. Q. VVas this conception and birth of Christ true and proper or was it onely a miraculous passing of a miraculous and heavenly body as some have thought A. It was true and proper though supernaturall as aforesaid for the words are plain in the Creed and Is 7.14 Luk. 2.6 6. Q. VVhen where and how was Christ born A. In the fulnesse of time Gal. 4.4 At Bethlehem the appointed place Mal. 2.5 In a stable and laid in a manger Luk. 2.7 7. Q. VVhy was Christ born of a Virgin A. That he might be without sin as aforesaid 8. Q. Is not Virginity hereby honoured above VVedlock A. No for this Virgin was a Wife Mat. 1.20 24. 9. Q. VVhat then is hereby honoured A. The sex of Womanhood because as mans fall so also his recovery was thorough a woman And a one woman was of a man alone so one man is of a woman alone 10. Q. Did Christs Mother continue still a Virgin A. It is a point of Piety though not of Faith so to think 11. Q. How cometh that Christs mother hath no other titles here but Virgin Mary A. Because the Scripture
Lord so that I may do and not only to know what to do And if knowing alone bee not enough what shall we say then for doing that may seem to be of it self all-sufficient for if a man do the will of God what can be more required Yes it is required also that ye know it as well as do it and if thou doe it not knowing it thou doest but lose thy labour For it is an infallible rule that without faith it is impossible to please God and it as infallible that without knowledge it is unpossible to have faith For how shall they beleeve in him of whom they have not heard Rom. 10.13 Without knowledge therefore there can be no faith without faith no pleasing of God and so it followeth necessarily that without knowledge there can be no pleasing of God and that he that doth the will of God not knowing it to be Gods will he doth but beat the air and labour in vain yea so far is he from pleasing God that hee doth directly displease and offend him for whatsoever is not of Faith is sin Rom. 14.23 If faith doth not draw it from the will of God as the original cause and direct it to the glory of God as the finall cause it will prove no better then sin Quia non actibus sed finibus pensant ur officia saith Mr. Calvin because our performances of duties are not weighed by the actions but by the ends Therefore St. Augustine calleth the good works and virtues of the heathen splendida peccata sins that make a fair shew And Cyprian writing on the Creed wisheth rather to doe sinfull works being a faithfull Christian then virtuous works being a faithlesse Pagan for whatsoever is done without faith and knowledge turneth unto sin Therefore as at first If ye know these things blessed are ye but how not unlesse ye do them so again If ye doe these things blessed are ye but how not unlesse yee know them Neither knowing alone nor doing alone can be sufficient to make us blessed but both must goe together If ye know these things blessed are ye if ye doe them And if it be not sufficient to have one of them alone how much more insufficient is it to want them both Some perhaps may think that it is no matter for works so long as they have no knowledge and that the want of th' one shall excuse the want of th' other that their ignorance shall excuse them Indeed Christ excuseth the Jews by their ignorance They wot not what they doe but yet he plainly intimateth that they were not innocent or guiltlesse in that he prayeth his Father to forgive them Father forgive them they know not what they do And St. Peter testifieth of them that that through ignorance they did it but yet hee doth not therefore hold them innocent for he bids them amend their lives and turn that their sins may be put away Act. 3.17 But this you may say was wilfull obstinate ignorance hear therefore that which may be understood of invincible ignorance Luk. 12.47 That servant that knew his Masters wil and prepared not himself to do it shall be beaten with many stripes His knowledge shall condemn him but he that knew not and did commit things worthy of stripes shall be beaten with few stripes his ignorance shall not excuse him Or at the least if it do somewhat excuse him in that he shall bee beaten but with a few stripes yet it shall not quite clear him for he shall be beaten with stripes It shall be easier for Sodom and Gomorrah saith Christ in the day of judgement then for that City Easier their ignorance may somewhat excuse them but yet hard enough and little ease for they suffered no doubt the flashes of hell in their consciences living the fuell of hell in their bodyes dying the Lord rained brimstone and fire upon them from heaven Gen. 19. and the flashes fuel and fire of hell in their soules departed for so St. Jude testifieth of them they suffer the vengeance of eternall fire And from such easinesse good Lord deliver us Though therefore it be easier in the comparative degree yet it is not so much as easie in the positive degree the word easier spoken there comparatively and relatively is not so much as the word easie spoken positively and simply It was but little ease then that their ignorance brought them even such as belong to them that know not God that is Christ shall come in flaming fire and render vengeance to them 2 Thes 1.3 Ignorance then is as far from making innocent as knowing alone or doing alone is from making blessed Ignorance cannot excuse us knowing cannot suffice us doing cannot suffice us but ignorance being put away knowing and doing must both come together If ye know these things blessed are ye if yo do them Here are those two Sisters so loving to and so beloved of Christ Martha and Mary the one studying to know if ye know these things th' other earnest to doe them if ye doe them the one stuffing her head with Doctrine if ye know these things th' other filling her hands with practise if ye do them the one diligent in speculative contemplation if ye know these things th' other as busie in practique operation if yee do them Here is Jacobs Ladder touching heaven with the top if ye know these things and reaching earth with the foot if ye do them Here is Aaron the Priest If ye know these things holding up the hands of Moses the Law if yee doe them Here is St. Paul for Faith if ye know these things shaking hands with St. James for Works if yee doe them Here is the Philosophers Arbor transversa a Tree turned upside down the root upwards if ye know these things the fruits downward if ye do them Here are those two not Meteors but true lights Castor and Pollux which when they appear together are surely prosperous to all that sail in the sea of this life Here is calor humor the heat of Faith the moisture of Workes both of them so necessary to the life of the soul that if either of them doe faile or exceed the other it breedeth death or dangerous sicknesse Here is Oleum flamma the flame of Faith the oyle of Works if either of them be wanting or superabounding the light of your conversation will soon goe out Here is Urim and Thummim light and perfection eyes and hands faith and works the two Cherubims knowing and doing turning both their faces toward the Mercie-seat of blessedness If ye know these things blessed are ye if ye do them Blessed are ye which is the reward of our knowing and doing and is the last thing that I have before observed in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I crave leave to read blessed for the Translators doe allow it in as much as though here they render it happy yet nine times together they read it
this together is to expresse it to be a very catching craft a very Fishermans work a catching of men as Mat. 4.19 Follow me and I will make you Fishers of men of men that is of souls For animus cujusque est quisque the soul is the man even in heathenish accompt And in the Scripture phrase soul is usually put for person so many soules for so many persons Gen. 46.27 Act. 27.37 But the particulars of this summe may bee thus sorted 1. It s secresie simplicitie and unity in that it is a Net 2. It s force and its lenity in that it is a draw net 3. It s powerfulnesse and danger in that it is cast into the sea 4. It s generall capacity in that it gathereth of every kind First it is a Net and here is secresie simplicity and unity 1. Secresie for the use of Nets generally is secret whether it be in fishing fowling or hunting Surely in vain the net is spread in the sight of any bird Prov. 1.17 But especially in fishing it is so secret that the Fisher himself takes he knows not what but even what the winde and tide brings in Such secresie is in this spirituall Net of the Gospel I mean not in secret laying for it must be openly spread but onely in regard of secret taking wee take wee know not what For the Net may be spread in vain if the fish come not in witnesse St. Peters lost labour all night till assaying againe at his command who commandeth windes and seas he inclosed a great multitude Luk. 5.5 Little did St. Peter know what motion drew that shoale of fish into his Net No more then the Israelites knew what wind blew that heap of Quailes about their camp and yet the Text saith There went forth a wind from the Lord and brought Quails from the sea and let them fall by the Camp round about Num. 11.31 The same Lords holy wind it is likewise that brings fish into our Net The wind bloweth where it lusteth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth so is every one that is born of the spirit Joh. 3.8 If then it be thy lot to come within the compasse of this Net though it draw thee contrary to thy course and straiten thy desired liberty yet strive not struggle not snarle not defile not the Net bite not the Fisher but rather humble thy self under the mighty hand of God Jam. 5.6 acknowledge the all-disposer it is his secret work Again in that it is a Net here note simplicitie Here are no false enticing allurements but plain taking plain dealing Hooks are covered and hid with bait to allure the fish to be taken but in Nets there is no baiting no colouring no deceiving especially in the draw net no skill but plain drawing So is it in this our spiritual Net no cosening but a plain cast of fore-right drawing no pleasing but rather displeasing baits Take up the crosse Mar. 10.21 Suffer affliction as the good Souldiers of Jesus Christ 2 Tim. 2.3 Only this is all it promiseth safety to the taken but losse to the not taken For whosoever will save his life shall lose it and he that shall lose his life for Christs sake the same shall save it Luk. 9.24 Look not then for baits hearken not for pleasures this Net doth not yeeld it here is no such kind of taking if thou wilt be taken thou must be crost even to the full denying of thy self And again in that it is a Net here note unity The draw net consisteth of many lines plummets thrids knots yet all make but one Net Yea so in this place it is set forth singularly a Net whereas elswhere there is often mention made of Nets in discourse of Fishing or Fishers in the scriptures Mending their nets Mat. 4.21 Washing their nets Let slip your nets Luk. 5.2 4. But here it is a net expressing unity Such is our spiritual Fishing-net alwaies one though diversly composed diversly disposed One in respect of the author These all worketh one and the self same spirit distributing to every man severally as he will 1 Cor. 12.11 One in respect of the matter Ye are called in hope of your calling one hope one baptisne Eph. 4.4 One in respect of the end for the gathering together of the Saints for the edification of the body of Christ Eph. 4.12 O then blessed are they that build on Christ and after his levell for he is the corner stone making unity two walls to be but one and that is strengthning and inlarging for peace and plenteousnesse goe together Psal 122.7 But wo be to them that build Towers of Babel that is division for that also is confusion Every kingdom divided against it self shall bee brought to nought Mat. 12.25 And blessed are they who being gathered by this net are also united in it For the wisdom that is from above is first pure then peaceable Jam. 3.17 But wo be to them that have bodies and souls united in place and means but heads and hearts and hands divided in life manners For if ye have bitter envyings and strife in your hearts rejoyce not neither be ye lyars against the truth this wisdom descendeth not from above but is earthly sensual and devillish Jam. 3.14 Endeavour therefore to keep the unitie of the spirit in the bond of peace Eph. 4.3 The unity of the spirit that 's in faith In the bond of peace that 's in life Fulfill ye my joy that ye be like minded having the same love being of one accord and of one judgement Phil. 3.1 That ye be like minded that 's for opinion having the same love that 's for affection being of one accord that 's for manners and of one judgement that 's for doctrine For this no doubt is the intent and end of that prayer of Christ that they all may be one as thou O Father art in me and I in thee that they may be also one in us Joh. 17.21 And so much of the particulars observed in that it is said to be like a Net In the second place I observed its force and lenity in that it is like to a draw-net for so the word is Sagena the great net the drag tramel or draw-net and the sense implyeth it For it is said here to gather It gathereth of every kind therefore it is not a net layd to lye still but such a one as takes by drawing Herein therefore I note both force and lenity Force for it draweth there can be no resistance Lenity for it but draweth there is no great violence Fishes are caught as well with the Angle as with the Net but in the Angle there is stronger tugging suddener hoysing therefore the Angle takes but one at once but the Net goes leisurely and gently along so as the Fish have also their swimming even in their taking and so crescit eundo it takes whole multitudes at once So is
it holdeth and draweth all It gathereth of every kind Or is it because of thy greatnesse thou thinkest to escape this Net Why it is not made of cobwebs to catch small flyes onely but rather of iron to hold the strongest to bind their Kings in chains and their Nobles with links of iron Psal 149.8 Or is it because of thy great wisdome and learning that thou thinkest thou hast no need of this net why It is written I will destroy the wisdom of the wise and will cast away the understanding of the prudent where is the wise where is the scribe where is the disputer of the world hath not God made the wisdom of the world foolishness 1 Cor. 1.19 Let every one therefore submit himself to this easie yoke and yeeld to this drawing net lest he hear Christ complaining and threatning against him all at once How often would I have gathered thee as the hen gathereth her chickens under her wings and ye would not behold your habitation shall be left unto you desolate Mat. 23.37 But it seems this generality of gathering and drawing is specially here intended to this that it gathereth as well the bad as the good For this Parable agreeth well with th' other before of the tares and the wheat for in both is shewed the joynt-tenancy of good and bad in the Church untill the day of separation They therefore that will have a pure Church without any spots doe make themselves wiser then God They that will have all wickedness presently judged doe make themselves juster then God they that will abide no ill company in the use of holy things doe make themselves holyer then God In a word this secret will and work of God may indeed teach us not only warynesse in our life to walke wisely and to beware of men Col. 4.5 Mat. 10.17 but also wearinesse of our life to say Wo is me that I am constrained to dwel with Mesech and to have my habitation among the tents of Kedar Psal 120.5 Yea and that not without some vexation For just Lot was vexed with the uncleanly conversation of the wicked 2 Pet. 2.7 Yet so as with all meeknesse to abide Gods pleasure and to stay his leisure for he hath appointed a day in which he will judge the world in righteousness Act. 17.31 Be patient therefore brethren unto the coming of the Lord Jam. 5.7 And so much of the second generall part of the Text viz. the property of the Church Ministry It is like a draw-net which was cast into the sea and gathered of every kind The third and last general part is its end or upshot In which I have noted its fulnesse which when it was full and its tryal they gathered the good into vessels but cast the bad away First for its fulness which when it was full they drew to shore God who in himself is infinite hath set a date and stint upon all his Works a date of time a stint of measure their bounds which they shall not passe Thou hast ordered all things in measure number and weight Wisd 11.17 Yea because himself is infinite therefore indeed every thing else needs be finite for there can be but one true infinitum in rerum natura And though he will have this work of this draw net especially above others to bee constant and continual yet it hath its fulnesse which when it was full Conclude then that all things have their end and their end for ever determined with God First all things have their end yet not one and the same end but diversly There is an end corruptionis of corruption which belongeth to the bodies of men and of all mixt creatures When thou hidest thy face they are troubled when thou takest away their breath they die and are turned again to their dnst Ps 104.29 There is an end perfectionis of perfection which belongeth to the souls of the Elect Receiving the end of your faith even the salvation of your souls 1 Pet. 1.9 There is an end destructionis of destruction which belongeth to the reprobates whose end is damnation Phil. 3.19 And there is an end consummationis of consummation which belongeth to all the works of God and man I see that all things come to an end Psal 119.96 And this is that which my Text speaketh of Sic erit in consummatione seculi So it shall be in the end of the world ver 49. Well then be it so even as indeed it is yea as it must be so let it be let every thing have its end Let every thing have its end as well in and to thee as in and to its self In thy intention in thy application in thy estimation in their preparation let all things have their end 1. In thy Intention do nothing without an end bethink forecast plot and propose the end of what thou doest before thou begin it take nothing in hand without a right end intended Whatsoever thou takest in hand remember the end and thou shalt never doe amiss Eccl. 7.36 Otherwise in your best works even in your holy meetings ye may be like those of Ephesus The assembly was confused and the more part knew not wherefore they were come together Act. 19.32 Or like him who for want of forecast of the end subjected himself unto a mock This man began to build and was not able to make an end Luk. 14.30 2. In thy Application Let nothing bt done in vain unto thee all Gods works of Mercy and Judgement done unto thee or before thee let all have a right end in thee Rob not God of his glory thy self of thy comfort thy neighbour of his benefit in any thing For Natura nihil facit frustra Nature and much more the God of Nature doth nothing in vain God hath his end in every thing therefore receive not the grace of God in vain in what kind soever it cometh but make some good use of every thing So and not else shalt thou attain to Davids gladness Thou Lord hast made me glad through thy works and I will rejoyce in giving praise for the operations of thy hands Ps 92.4 3. In thy Estimation Deceive not thy self in valuing the things of this world as lasting things to build thy joy and comfort on as they doe that think their houses shall continue for ever and call their lands after their own names Psal 49.12 but esteem them as they are mutable and uncertain vain ane transitory subject to end for the fashion of this world goeth away 1 Cor. 7.31 Therefore let us take heed of abusing it that so rightly seeing and acknowledging the momentany nature of these ending things we may be lifted up to the excellency of that eternal weight of glory and have our conversation in heaven Looking with Abraham Heb. 11.10 for a City having a foundation even a firme foundation Immortall undefiled and that fadeth not away 1 Pet. 1.4 4. In thy preparation be thou prepared for thine own end
us not love darknesse more then light Joh. 3.19 Ye are all the children of the light and of the day wee are not of the night neither of the darknesse 1 Thes 5.5 Where then is our Lumen superius our knowledge of God Are we not either like owles hiding us from this light or like flies playing with it or presuming too near it Where is our Lumen interius our knowledge of our self Are we not like the blind Sodomites groping in our own streets Gen. 19. like the blind Aramites that went they knew not whither notwithstanding the Lords Prophet did lead them 2 King 6. Where is our Lumen exterius our knowledge of our neighbour May not St. Paul's words be inverted Henceforth know we no man after the flesh 2 Cor. 5.16 May we not invert it and say Hitherto have we known no man but after the flesh with fleshly affections to carnall ends and temporall turnes O beloved let us not make so much abuse of light but walk while we have light lest darknesse come upon us Joh. 12.30 For the night commeth when no man can work Joh. 9.4 the night of persecution the night of losse of outward senses the night of losse of inward senses the night of age the night of death the night of judgement Divers kinds of night do hang over our head wee know not how soon our light may be put out in obscure darknesse Pro. 20.20 Onely this wee know that no darknesse can hide us from God for the darknesse and the light with him are both alike Ps 139.12 Yea wee niay well fear that if we turn his light into darknesse now he will again turn our darknesse into light hee will lighten things hid in darkness and make the counsells of the heart manifest 1. Cor. 4.5 And that 's enough to our shame before men by the present light and fiery tryall of the spirit and of the word Every mark shall be made manifest for the day shall declare it because it shall be revealed by fire 1 Cor. 3.13 but especially to our confusion before men and Angels When the Lord Jesus shall shew himself from heaven with his mighty Angells in flaming fire rendring vengeance to them that know not God 2. Thes 1.7 Again Heat also is another property of the fire and that of divers kinds and uses 1. Heat reviving 2. Heat consuming 3. Heat hardning 4. Heat softning 5. Heat drying 6. Heat moistning 7. Heat increasing and decreasing by the wind All these are kindes of heat and proper to the fire and are well agreeing also to this our Heavenly fire the Holy Ghost 1. He yeilds heat reviving Doth not the fire revive frozen creatures and what cold so strong as the death of sin And yet from that by this heat of the spirit men are revived You hath he quickned which were dead in trespasses and sin Eph. 2.1 Gehazi with his masters staffe could not revive the Shunamites Son 2 King 4. For the staffe was dead it self and cold and had no warmth in it But the Prophet himself coming and his warmth applyed the child revived which is allegorized thus that Moses by the Law could not but Christ by the spirit doth revive sin dead mankind Yea indeed Moses made but the smoke of this fire The smoke must go before the fire The smoke smothereth the fire quickneth So the Law must go before the Gospel that stroke us dead but this reviveth us again The letter killeth but the spirit giveth life 2 Cor. 3.6 2. Heat consuming The fire consumeth and turneth all into ashes and by ashes it is preserved and out of ashes again revived And the heat of this heavenly fire consumes all worldlinesse and fleshlinesse and makes all as ashes by the memory of death For this was Abrahams confession I am dust and ashes Gen. 18. Yea this was Davids meditation I have eaten ashes as it were bread Ps 102.9 And by this ashes is this fire preserved and out of it again revived even as the Phoenix out of her own ashes The fires heat consumeth drossy and dry things yet so as it refineth and purifieth the pretious metall And this our God the Holy Ghost is a consuming fire Heb. 12.29 How To purge the corruptions of nature I will purely purge thy dross and take away thy tinne Is 1.25 and to refine the perfections of nature that they may shine as Gold in the furnace Wis 3.6 and as silver seven times tryed in the fire Ps 12.6 This is that fire that burneth onely the bonds of Gods Children and makes them like those three in the fiery furnace Dan. 3. of bound become free and to walk at liberty even in the glorious liberty of the sonnes of God And this Divine fire purgeth that hellish fire of the tongue Jam. 3.6 As Phaetons inflammation was said to be quenched by lighting Et saevis compescuit ignibus ignes one fire was striken out with another 3. Heat hardning Doth not the fires heat harden the potters ware and make it of weak and limber clay to become stiffe and strong to serve the uses of the house And we are Gods clay and he is our Potter Is 64.8 and through the fervent heat of this Heayenly fire wee of weak are made strong Heb. 11.34 Even vessells of honor sanctifyed and meet for the Masters use and prepared unto every good work 2 Tim. 2.21 even serviceable to the most honorable use of the house even to hold in martyrdome For so Saint Peter before the sending down of this fire was weak clay easily moulded unmoulded rather from his profession by the objection of a silly maid But he and his fellowes after this fire had past upon them and throughly seasoned them became so strong that they rejoyced that they were counted worthy to suffer for Christs name Act. 5.41 4. Heat-softning Doth not the fire soften the hardest mettall iron and steel and make it yield to the hammer and to be plyable to the workmans purpose yea to become liquid to melt and run like wax or water And the heat of this Heavenly fire mollifyeth the hardest hearts that they may be wrought by the hammer of the word yea makes them even like wax that melteth in the fire I am powred out like water saith David my heart is like wax it is even molten in the midst of my bowells Ps 22.14 5. Heat drying Doth not the Suns heat dry the fields and make them choppe and cleave and gape for rain And this Heavenly descending from above maketh our soules dry to thirst after righteousness to be athirst for God Even like a barren and dry land where no water is untill we receive the former and latter rain My soul gaspeth after thee saith David even as a thirsty land Ps 143.6 6. Heat moistning Doth not the heat of the Sun exhale moist clouds from the Earth and Waters and dissolve the same again into showers and dewes And doth not the heat of the limbeck make water
in the invective words of St. Stephen Ye stiff-necked and of uncircumcised hearts and ears ye have alwaies resisted the Holy Ghost as did your fathers so do ye Act. 7.51 The holy Ghost intendeth to make new men and true men therefore he comes in the shape of tongues for hee intendeth truth But ye make true men false men religious men lyars your woolfish proselytes to maintain their walking in sheeps cloathing amongst us and your foxes their lurking in our vineyard under the covert of equivocation The Apostle saith An oath is for confirmation an end of all strife Heb. 6.16 But ye teach men to take oathes without any confirmation and so to continue the strife What then will ye plead succession from Saint Peter who was here sealed with an heavenly fiery tongue an emblem of truth No no ye are of your father the Devill for he is a lyar and the Father thereof Joh. 8.44 Again as in regard of the work intended so also the instrument of the work considered the Holy Ghost fitly appeareth in the shape of tongues For by what instrument is this heavenly work of regeneration wrought but by the tongue How shall they believe in him of whom they have not heard Faith cometh by hearing and hearing by the word of God Rom. 10. This was the grand Commission that the Holy Ghost came now to seal Go ye into all the World and preach the Gospel unto every creature Mat. 16.15 Seeing therefore he came to set tongues on work and to work by tongues how could he more fitly or properly appear then in the shapes of tongues Well then ye may see here the Ordinance of God concerning mans happinesse how doth he obtain it even by his ears God made him at first by his voice He spake the word and they were made he commanded and they were created Ps 148. The same order he observeth in the regeneration he effecteth it by a voice It pleased God by the foolishness of preaching to save them that believe 1 Cor. 1.18 There is indeed vox realis as well as vox vocalis A reall as well as a vocall a visible as well as an invisible voice A voice that speaketh to the eye that is the visibility of the creature Their sound is gone out into all lands and their words into the ends of the World There is neither speech nor language but their voice is heard amongst them Ps 19. But this voce doth but make without excuse The invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse Rom. 1.20 This voice witnesseth rather against then with the Gentiles For God left not himself without witness in that he did good and gave us rain from Heaven and fruitfull seasons filling our hearts with food and gladness Act. 14.17 But the effectuall saving voice is that which soundeth to the ear in the preaching of the word Receive with meekness the word that is grafted in you which is able to save your souls Jam. 1.21 1. Here is a strain beyond Philosophie 2. A point against Popery 3. Comfort to the blind 4. No discomfort to the deaf 5. Shame and confusion to the obstinate and scornfull that stoppe their ears or hear to mock 1. A strain beyond Philosophy for that will have seeing to be the most excellent of the senses And so indeed in nature it is But if you come to grace and to the height of mans excellencie and perfection then the ear bears the bell away in as much as God hath made that the prime and speciall instrument of saving health to mens souls Though therefore the eye excel in quick apprehending in totall comprehending in certain informing yet it concerneth but nature and naturall things and hath to do with colours not with bodies or substances as the Philosophers themselves confess But the ear hath to do with spirituall and eternall things that are truly substantiall and available to the present and future good of the soul And where then is the wise where is the disputer of this world hath not God made the wisdome of this world foolishnesse 1. Cor. 1.20 Yea hath he not taken the wise in their own craftiness 1 Cor. 3.19 Whiles they most honored the eye hath not God done them most honor by the ear They thought onely of their eyes But God the mean while caught them by their ears and by their eares light cleared their eyes light for before they were blind but now they see The Holy Ghost by tongues hath given them eyesight and made them see 2. Here is a point against Papistry For that even in spirituall things preferreth or at least giveth too much unto the eye especially amongst the ignorant For they teach that Images are lay-mens books But God in revealing himself and his will hath imployed the ear and in a manner silenced the eye and barr'd the use of it in especiall acknowledging of him and exercise of his worship Adam in Paradise had conference with God and heard his voice But what use of his eyes What did he ever fee Moses having a curious desire to see God was he not taught to see best by his ears did not God expresse himself unto him more by proclamation then by vision Exod. 33.18 19. 34.6 And did not Moses warn the people to beware of eye-work because they had onely carework in the receiving of the Law Take good heed unto your selves for ye saw no image in the day that the Lord spake unto you in Horeb. Deut. 4.15 Yea when God sent his Son visible in the flesh yea when he made him most conspicuous in the transfiguration whether did he commend him to the ear or to the eye Not to the eye but to the ear This is my beloved Son in whom I am well pleased hear him It is hear him not see him Mat. 17.5 Away then with all teaching of Images they be teachers of lies Hab. 2.18 The Holy Ghost appeared in tongues to signifie kind of teaching he intended namely of the ear not of the eye God will have no appearance from the dead therefore no dead appearance to teach us but this to be alsufficient for all They have Moses and the Prophets let them hear them Lu. 16.29 3. He is comfort to the blind Why For the happinesse of the Soul comes by the ear not by the eye Their losse therefore of bodily sight doth not deprive thâ—m of spirituall light but the ear may suffice for that So long then as they have the benefit of hearing the losse of sight should not be grievous In this they lose vanity but in that they obtain verity this gaine may very well drown that losse The Prophet prayeth O turn away mine own eyes lest they behold vanity Ps 119.37 And if in stead of being turned away they be quite taken away the oddes is not great seeing all in
Ho. 38. ad pop de humilitate quiete opus mihi reddis impossibile thou makest me think it impossible to be done For I cannot think but if it were possible to be done thou who art so earnest in speaking of it wouldest not faile in performing it Yea it makes men hate goodnesse and blaspheme the author of it Thou that maketh thy boast of the Law thorough breaking the Law dishonorest thou God for the name of God is blasphemed among the Gentiles thorough you Ro. 2.23 Indeed we should be all teachers Let the word of God dwell in you plenteously in all wisdom teaching and admonishing your own selves in Psalmes and Hymnes and spirituall songs Col. 3.16 Let us consider one another to provoke unto love and good works and let us exhort one another Heb. 10.24 But facilior est per exempla quam per praecepta docendi via the easier the stronger and indeeed the more generally required way of teaching is by examples rather then by precepts Fire and water are said to be good servauts but bad masters Now fire and water are emblems of the holy spirit whose work if it make thee docible in respect of obeying to be a good servant it is to thy profit and and benefit But if it make thee docible onely in respect of commanding onely to be a good master it is to thy hurt and damage The Pharisees were good masters requiring much of others They bind heavy burthens and grievous to be born and lay them on mens shoulders But they were bad servants practising little themselves They themselves will not move one of those burthens with one of their fingers Mat. 23.4 They turned the work of the holy Ghost the quite contrary way they were not like Christ who did both do and teach for they taught much and did little Their righteousnesse was Verball 2. It was also formall only in outward appearance woe be to you Scribes and Pharisees hypocrits for ye make clean the outside of the cup and of the platter but within they are ful of extortion and excess Mat. 23.25 This must needs be a hainous evill and highly offensive unto God for as much as it goes about to mock and deceive him which is impossible because hee sees the heart as well as the hand and therefore in vain do we cleanse our hands if we do not also purge our hearts from wickednesse The Apostle forbids eye-service to be done to our bodily masters but happy are wee if to our heavenly master wee rightly perform it For then we will do it with heart as well as with hand because his eye is equally on both The Syrians thought the Israelites God to be the God of the mountaines and not of the vallies 1 Kings 20.23 Belike they thought he could not see them there Yes he seeth the lowest vallies of the heart Thou understandest my thoughts long before Ps 139. as well as the loftiest mounting of the hand According to the cleannesse of my hands in his eye-sight Ps 18.24 Yea as a curious prayer regardeth not the matter or forme of the window through which he looketh but onely the businesse that is done within so God may be said to look carelesly on the outward appearance in comparison of his earnest observation of the substance For many times he takes no notice of outward uncleannesse when he sees inward cleannesse As also certainly never any other notice of outward cleanness when he sees inward cleanness For God seeth not as man seeth for man looketh on the outward appearance but God regardeth the heart 1. Sam. 16.7 Strive therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosome Exod. 4.6 The lack of this inward truth makes the Hypocrit that he can endure no tryall For he makes a fair shew in the fair sunshine of of prosperity but is blown away like chaffe before the wind of affliction And why he hath no root therefore he cannot endure the Crosse Or if he bear it Lu. 23.26 it is but as Simon either for another to suffer or but half way he will bear it but not be fastened to it he is a good doer but a bad sufferer he can be patient when he hears no reviling thankfull when he endures no crossing humble even to despair himself when other men honor him but sincerity is patient in reproach thankfull in losse semper idem even like mount Sion which cannot be removed Else alas what do we but beat the air It is not the good fight of faith when we fight without opposition A whited wall is not thoroughly discerned till it be digged Ezekiels digging the wall brought him to see the inner abhominations Ez. 8.8 The hypocrits keep their conscience like Isaiahs closed book Is 29.11 It is sealed no man can read it but the time will come when the bookes shall be opened and the dead shall be judged according to things that are written in the book Rev. 20.12 Yea when Isaiahs sealed book shall be turned into Zachariahs flying book filled with the curse of God Zac. 5.1 Jacob got a blessing by counterfeiting his elder brother Esaus hands but beware of counterfeiting our elder brother Christs hands for God is not blind as Isaac was therefore it will surely bring a curse upon us and not a blessing Wee may with the Gibeonites beguile the Church for a while with a shew of old bottles ripenesse of wisdome Clouted shooes reformation of affection Old clothes and mouldy bread humblenesse and abstinence in conversation as if our Kingdome were not of this world as if our conversation were no nearer then Heaven when notwithstanding our hearts are nearer then our heeles unto the Earth when we are of the earth earthly and wholly earthly minded and so we may be spared for a while and keep a room in the Church but onely as hewers of wood heapers up of wrath against the day of wrath increasers of fuell for that flame of Tophet the burning whereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it Is 30.33 Thirdly their righteousness was partial with nice and foolish and preposterous difference For they did not onely call some commandents little as may be gathered by that Mat. 5.19 whosoever shall break one of the least of these Commandements And by that Mat. 22.36 Which is the greatest Commandement But farther contrary to all sense and reason they made least account of the greatest and greatest of the smallest matters Ye tyth mint and cumin and have left the weightier matters of the Law Judgment mercie and faith Mat. 23.23 Behold their hypocrisie in both First in the former For can any thing be little that concerneth him who hath no measure Can the offence of his infinitenesse be lyable to lesse the nan infinite punishment Or can he love God that stroketh him on the one cheek and striketh him on the other or that