his nature is not cruell savage nor bloody towards us but most mild pleasant sweet and such as may allure all men to trust in him to love him to call upon him and to worship him Psalm 16. 11. 34. 9. Is nothing good but God Nothing of it selfe and perfectly Matth. 19. 17. howbeit by him and from him doe come good things Gen. 1. ult which have not their goodnesse of themselves for whatsoever goodnesse is in the creatures it is of God the Creatour and they are so farre forth good as they are made good by God and are made partakers of his goodnesse 1 Cor. 4. 7. James 1. 17. Again that goodnesse which is in the things created whether it be naturall or supernaturall is imperfect and finite but the goodnesse of God is most perfect and infinite and therefore onely God is truly good and goodnesse it selfe yea he is Summum bonum that chief good of all to be desired Is the goodnesse of God extended unto all creatures Yea it is so and as this is known by dayly experience so it is witnessed by the Scriptures following Psal. 119. 64. 145. 15. Mat. 5. 45. Hath God shewed his goodnesse to all alike No for the things created are of two sorts either invisible or visible invisible as Angels unto whom the Lord hath given more excellent gifts then to the other And was his goodnesse parted equally among them No for some he suffered to fall into sin for which they were thrust down from heaven to hell 2 Pet. 2. 4. others he hath preserved by his grace that they should not fall away from him Is his goodnesse alike to his visible creatures No for of them some are endued with reason as mankind some are void of reason and therefore is man called a Lord over the rest of the creatures Is the goodnesse of God alike to reasonable creatures No for of them God in his mercy hath chosen some to eternall life whom he hath purposed to call effectually in his time that they may be justified and glorified by Christ others he hath in his justice left to their sins without any effectuall calling to perish for ever What testimony of Scripture have you that Gods goodnesse is farre greater to the Elect then to the Reprobate It appeareth by the words of our Saviour Christ Mat. 13. 11. and of the Prophet Asaph Ps. 73. 1. yet God is good that is singularly good to Israel even to the pure in heart but God makes his Elect onely to be pure in heart Psal. 51. 10. Doth the goodnesse of God towards all men turn to the good of all men No for in the Reprobate Gods goodnesse is turned into evill and serveth to their destruction 2 Cor. 2. 15. and that is through their own fault for they doe contemne and altogether abuse the goodnesse of God and for all his goodnesse bestowed upon them continually they never trust him nor trust in him Rom. 2. 4. Psal. 106. 13. How may we use the goodness of God to our good and to our salvation If we have the goodnesse of God in a true and worthy estimation if we use it with feare and reverence and thereby learn to repent us of our sins and to repose all our trust and confidence in the Lord for his goodnesse then shall all things yea even our sinnes work for our good Rom. 8. 28. What use must we make of Gods goodnesse It teacheth us that we have and doe serve a true God for he is no true God that is not so good as our God is We learn hereby that by this goodnesse of his he useth all things well If our God be so good we should be ashamed to offend him as it is intolerable to hurt an infant that is innocent and harmlesse so it is most intolerable to requite the Lords goodnesse with evill If God be so good and goodnesse it selfe we must trust him and trust in him for we will repose trust in good men and shall we not much more in our good God It teacheth us never to lay the fault upon God for any thing nor to complain of Gods dealing for he is alwayes perfectly good and all that he doth is perfectly good whatsoever men judge of it Seeing God is good to us we ought to be good one towards another To what end is it that the goodnesse of God is not to all alike 1 Tim. 2. 9. It serveth to the adoring and beautifying of Gods Church 1 Tim. 2. 9. It serveth to the maintenance of mutuall love and society amongst men for if the goodnesse of God were to all alike then one could not help another and to this end serves the variety of gifts 1 Cor. 12. 20. Eph. 4. 7. 12. It maketh to the greater manifesting of the glory of the goodnesse of God for if all had alike we would contemn this goodnesse thinking that he were bound to be good to us of necessity From the consideration of Gods speciall goodnesse towards us his Elect by Christ to salvation we must arise to the study of good works whereby Gods goodnesse may be glorified Tit. 2. 3 4 5 6 7 8. What be the severall branches of the goodnesse of God His graciousnesse his love and his mercy Tit. 3. 3 4 5. What is the graciousnesse of God It is an essentiall property whereby he is of himselfe most gracious and amiable and freely declareth his favour unto his creatures above their desert Psal. 145. 8. 15 16. Rom. 11. 6. Tit. 2. 11. Is he only gracious Only in and of himselfe for that whatsoever is gracious and amiable it is from him What learn you from this That we ought to love and reverence God above all for seeing gracious and amiable men doe winne love and reverence from others in whose eyes they appear gracious and amiable who is able more to winne this at our hands then God who is the fountain of all graciousnesse and amiablenesse For the better understanding of this attribute shew how this word Grace is used in the Scripture It is used in three severall significations sometimes it is put for comelinesse stature meeknesse or mildnesse Luk. 2. 25. sometime for free favour whereby one embraceth another pardoning former injuries and receiving the partie offending into favour again Gen. 6. 8. Thirdly it is taken for all kind of gifts and graces which of his free favour are bestowed whether temporall or eternall Acts 2. 23. Eph. 4. 7. Whether is there grace in God according to the first signification of grace or no Yea for God is of his own nature most gracious and grace it selfe which grace was in Christ Jesus from his infancie as he was man and did every day more and more increase Luke 2. 52. Psal. 45. 9. And amongst all things that were created there was nothing indued with such grace as was the humane nature of Christ and that was by the fulnesse of the Godhead which dwelt bodily in him Coloss. 2.
mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
〈…〉 benefits received How many Petitions are there in the Lords Prayer Six equally divided as it were into two Tables whereof 〈…〉 concerne God as doth the first Table of the Law three doe concern◠our selves and our neighbours as doth the second Table For in the three first we make request for those things that concerne Gods Majesty whose glory and service we are to preferre before our owne good Iohn 12. 27 28. In the three latter for those things that concerne the necessity of man and our owne welfare which we must referre to the former Psalme 50. 15. So that by the very order of the Petitions we learne this instruction that we must and ought first to thinke upon Gods glory before any thing that appertaines or belongs to us and that we should seeke the service of God before our owne good John 12. 27 28. yea and preferre the glorifying of the name of God before our owne salvation Rom. 9. 3. As also by the order of the Commandements which being divided into two Tables the first concernes the Worship of God the second our selves What observe you from this Our hypocrisie for were it not for our selves and our wants we would not come to God at all in prayer As in Popery all their prayers are for themselves and their salvation c. whereas this word thy in all these Petitions doth shut forth the consideration of our selves to the end that we might have our minds altogether fastened upon the service of God What further observe you proper to those Petitions that concerne the glory of God That as they must be begged in the first place so must they likewise be performed with further zeale of spirit and earnestnesse of affection as may be gathered in that they are propounded without any band or coupling of one with another How are the three first Petitions divided Thus the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his Kingdome commeth and his will is done What are the words of the first Petition Hallowed be thy Name Mat. 6. 9. Luke 11. 2. What is the summe of this Petition That in all things God may be glorified That he who in himselfe his words and works is most glorious and holy may be acknowledged and honoured for such by us Psal. 46. 8. 1 Pet. 2. 9. Why is this Petition set before all Because it is that which ought to be dearest unto us and for that all things are to be referred unto it Prov. 16. 4. 1 Cor. 10. 31. What is to be considered for the further opening of this Petition First for the meaning of the words apart then of them together What is meant by the word Name By the name of God we are to understand God himselfe 1 King 5. 5. Isa. 26. 8. as he maketh knowne to us the fame and glory of his nature otherwise unconceivable Gen. 32. 29. For the name of God in the Scripture signifieth God himself because the nature of a thing is taken for that it is the name of as Acts 1. 15. his Essence and all things by which he is knowne unto us What are those Names whereby God is made knowne unto us First his Titles as Jehovah Elohim the Lord of Hosts and such like Exod. 3. 14. and 6. 3. Secondly his Attributes and Properties as his wisedome power love goodnesse mercy justice truth Exod. 33. 18 19 c. 34. 5 6 c. which being essentiall in him are for our capacity expressed under the name of such qualities in us and are called the names of God because as names serve to discerne things by so God is knowne by these things Thirdly also his memorials signified by his name because he getteth glory by them What are these Memorials First the works and actions of God as the Creation and government of the world Psal. 104. but especially the worke of redemption Psalme 19. 14. Secondly the things that belong unto God as his Worship Word Sacraments and disclipine but especially his Word Psalme 138. 2. 19. c. which is the booke of grace and the boxe of ointment out of which the sweet savour of his name is most effectually powred Cant. 1. 2 3. What is meant by the word Hallowed Sanctified and reverenced for to hallow is to set apart a thing from the common use to some proper end and therefore to hallow the name of God is to separate it from all profane and unholy abuse to a holy and reverend use Can any man adde any thing unto Gods holinesse No no we cannot adde any holinesse unto God or take any from him but as God is holy in his properties and actions and also in his Ordinance both in the Church and Common-wealth so wee desire they may be and that not onely by our selves but also by all men acknowledged and reputed as they are worthy in themselves to be reputed and accounted And in this respect onely are we said to hallow his name when we acknowledge it and honour it for such Psal. 96. 7 8. thereby as it were setting the Crowne of holinesse and honour upon the head of God contrariwise failing so to doe we are guilty of the profanation of Gods holy name not that he can receive any pollution from us but onely as a man that lusteth after a chast woman is said by our Saviour to be guilty of adultery with her though she remaineth in her self spotlesse and undefiled Matth. 5. 28. May none else be glorified but the name of God When it is said Hallowed be thy name thereby is noted that no glory or honour should be given to any thing in the world but to the name of God Esa. 42. 8. 48. 11. further then they are instruments whereby we may arise to the glorifying of it for God will not give his glory to any other thing no not to the manhood of our Saviour Christ. What is to be considered in the words together That it is a singular benefit of God to admit us to the sanctifying of his name and as it were to set the Crowne which is his glory upon his head and to hold it there especially seeing he is able himself alone to doe it and when he would use others thereto he hath so many Legions of Angels to doe it yea can raise up stones to doe it What doe you then aske of God in this Petition That as God is glorious in himselfe so he may be declared and made knowne unto men that therefore God would have himselfe known and acknowledged by all men but especially by my selfe to be most holy that whether we speak think or any way use his name properties works or Word we may doe it holily and with all reverence That his wisdome power goodnesse mercy truth righteousnesse and eternity may more and more be imparted unto me and other of Gods people That he may be acknowledged just wise c. in
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
places in heaven and in earth and the sea and hell all at one time neither can he be contained in any compasse of place as is a man or Angel or any other creature but he is in all places and filleth all places at once and is beyond all compasse of place that we can imagine 1 King 8. 27. Ps. 139. 7. 145. 3. Job 9. 7. Esa. 66. 1. 40. 12. Jer. 23. 24. Is God every where bodily No for he hath no body Is God every where in speculation only No for he worketh in every thing which he beholdeth How then is he every where He is every where essentially for his essence is not contained in any place because he is incomprehensible Doth he not remove himselfe from place to place He filleth heaven and earth and all places therefore he can neither depart from any place nor be absent from any place Is he not half in one half of the world half in the other half of the world No but as the whole soul is in the whole body and every part thereof so God is whole and wholly in every part of the world Obj 1. If God be every where essentially then he is in the most filthiest sink and puddle It is no abasing of the glory of his Majesty to say that he is there no more then it is to the Sun whose beams and light are there or to a Physitian to be amongst those that are sick All the creatures of God in themselves are exceeding good and when he is in the most filthiest sink in the world he is not in a more filthy then our selves whether we be sick or sound They are his workmanship and it is no abasement of the workmaster to be amongst his works Obj. 2. If God be every where why is it said he dwelleth in the heavens Psal. 2. 4. Because his glory and Majesty which is every where alike shineth most perspicuously and visibly in heaven Obj. 3. It is said Numb 14. 42. he is not amongst the wicked He is not amongst them with his grace and favour to protect and defend them but otherwise by his power and providence he is amongst them to bridle their raging affections to plague their furious obstinacie and dispose of their desperate attempts to his own glory and good of his people Obj. 4. If God be every where at the same instant of time how is he said to be sometimes near sometimes farther off Esa. 56. 6. God is said to be near unto us when by his word or any other means he offereth us grace and favour by them and when he heareth and granteth our prayers as Moses saith Deut. 4. 7. What nation is there so great who have God so nigh unto them as the Lord God is in all things that we call upon him for Obj. 5. If God be in hell then all goodnesse is there for he is all goodnesse and so consequently there is no want of joy in the damned The damned in hell feel no part of his goodnesse that is of his mercy and loving favour but of his power and justice So that God is in hell by his power and in his wrath To what purpose and use serveth this doctrine of the immensity or infinite greatnesse of God The consideration thereof should put us in mind that nothing which is vile and base should be offered unto God in the worship of him Secondly it serveth to drive all grosse and idolatrous conceits of God out of our minds and to detect and bewray the impiety and blasphemy of those persons who either by making of pictures as they thought of God or by maintaining of them being made or by suffering them to stand still without defacing especially if it be known have thereby denied God to be incomprehensible For those pictures and resemblances of God which ignorant men have forged in their own brain doe tell us and say that God may be comprehended and contained within a place yea in a small place or in any place as a man or other creature which is most high blasphemy against the Majesty of Almighty God What is his eternity It is an essentiall property of God whereby his essence is exempted from all measure of time and therefore is the first and the last without either beginning or end of dayes 1 Tim. 1. 17. Esa. 41. 4. 44. 6. Psal. 90. 2. Rev. 1. 8. 11. In what respect is God called eternall in the Scriptures That he hath been from all eternity without beginning is now and shall be for all eternity without end That all times are present with him continually and so nothing former nor latter nothing past nor to come That he is the Author of everlastingnesse unto others because he hath promised to give his children of his eternall goodnesse and to have a continuall care of them through all eternity and will have a Kingdome in Angels and men whereof shall be no end Is it necessary that we should know this Yea that we may here stay our selves with the certain hope of eternall life grounded upon his eternity How may that hope be grounded upon his eternity Very well for God being eternall he can for ever preserve us and seeing he hath promised he will for ever preserve us Ps. 48. 14. 103. 17. Hereby likewise are we strengthned not only in the immortality of our soule but also in the immortality of our bodies after the resurrection considering that by his everlastingnesse he giveth continuall beeing to such of his creatures as he is pleased to give a perpetuall continuance unto Why else is God said to be eternall That so he might be discerned from all other things created for nothing is like unto God as the Scriptures testifie Esa. 40. 18. Psalm 113. 45. How is God said to be alone everlasting seeing Angels and soules of men shall be also everlasting In regard of the time to come they are everlasting but not in regard of the time past for though they shall continue alwayes yet they had their beginning which cannot be said of God who therefore is called Alpha and Omega Rev. 1. 8. Their continuance is such as it is not absolute and by it selfe but proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning in which respect God is said onely to have immortality 1 Tim. 6. 16. Is it necessary we hold God to be eternall that so he may be discerned from all things created Yea we hold it in that respect for two causes First because certain hereticks have thought either all the creatures or some of the creatures at least to be derived from the very nature and essence of God by propagation as children from their mothers womb Secondly that all idolatrous cogitations of God may be excluded out of our minds What is the life of God It is an essentiall property of God whereby the divine nature
Rom. 3. 8. What is your third way of permitting To permit doth sometime signifie not to hinder and stop evil when we may and so God is said to permit sin because he could by his grace hinder and prevent sins that none should be committed and yet he doth willingly permit us in our nature to sin That God doth thus permit sin it is evident by these places of Scripture Psalm 81. 11 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto these places doe shew Rom. 9. 19. Esa. 46. 10. For what cause doth not God hinder sin but permit it Not without cause but that he may use our sins which is his infinite goodnesse and wisdome to his own glory for hereby his justice in punishing of sin and his mercy in pardoning of sin is made manifest and known to the great glory of God and praise of his Name Whether doth God alter his will at any time or no For the better understanding of this question we must consider two things First how many ways our will is changeable Secondly the causes that move us to change our wils Very well declare the first how many ways our wils are changeable The will of a man is changeable two ways First when we begin to will a thing which we did not will before Secondly when wee leave to will that vvhich vve vvilled before Now shew what be the causes thereof and first why a man doth will that which he willed not before The causes of these be two first our ignorance because we do know that to be good afterward vvhich vve knew not before to be good and then we vvill that vvhich we could not before for ignoti nulla cupido for of that vvhich is unknown there is no desire The second cause ariseth from the alteration of nature as if that vvhich vvas hurtfull to us at one time became profitable to us at another time then we will have that at one time which we would not another as for example in summer our will is inclined to cold places but in winter our will is altered and doth affect and desire the warm Whether is there any such cause in God to make him change his will or not No neither of these causes can be in God not the first for he doth most perfectly know all things from all eternity not the second for there is nothing in God for which any thing may be found to be profitable or hurtful he is always the same having need of nothing and therefore he cannot will any thing that is new to him and consequently his will is not changeable But what say you to the second way of changing our wils that is of leaving to wil that which before we had determined wherof cometh that For this there may be yeelded two reasons 1. We do change our wils of our own accord because the latter thing doth seem to us to be better then the former 2. Being constrained or against our minds we doe oftentimes change our wils because our first counsell was hindred by some crosse event that it could not have his due effect Whether are any of these two causes in God that for those he should change his will No God doth neither of his owne accord nor yet by constraint change his will but his decrees are and ever have been and always shall be fulfilled and none shall hinder the will of God for it doth always remain one and the same and this doctrine is most strongâ—y guarded and fenced with these places of Scripture Num. 23. 19. 1 Sam. 15. 19. Mal. 3. 6. Esa. 46. 10. Rom. 11. 29. Paul saith 1 Tim. 2. 4. It is the will of God that all men should be saved and come to the knowledge of the truth and yet all are not saved therefore Gods will is mutable If this place be under stood of Gods revealed will then the sense is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall salvation if they will beleeve in Christ but if it be understood of the secret will of God the sense may be three-fold First all men that is of all sorts and degrees he will have some Secondly so many as are saved all are saved by the will of God Thirdly God willeth that all shall be saved that is all the Elect for in the Scriptures this word all is put sometimes for the Elect without the Reprobate as Rom. 5. 18. Cor. 15. 22. What is there comprehended under the holinesse of Gods will Holinesse is a generall attribute of God in respect of all the speciall properties of his nature in respect whereof hee most justly loveth liketh and preferreth himselfe above all unto which most holy will must be referred both affections to speak according unto man as love and hatred with their attendants goodnesse bounty grace and mercy on the one side displeasure anger grief and fury on the other and also the ordering of those affections by justice patience long-suffering equity gentlenesse and readinesse to forgive What instructions doe you draw from the holinesse of God That as every one cometh nearer unto him in holinesse so they are best liked and loved of him and consequently it should breed a love in our hearts of holinesse and hatred of the contrary That this ought to kill in us all evill thoughts and opinions which can rise of God in our hearts seeing that in him that is holinesse it self there can be no iniquity Wherein doth the holinesse of God especially appeare In his Goodnesse and Justice Exod. 20. 5. 6. 34. 6 7. Nahum 1. 2 3. Jer. 32. 18 19. What is Gods goodnesse It is an essentiall property in God whereby he is infinitely good in and of himselfe and likewise beneficiall to all his creatures Ps. 145. 7. Mark 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9. How many wayes then is the goodnesse of God to be considered Two wayes either as he is in his own nature of himself simply good and goodnesse it selfe i. so perfect and every way so absolute as nothing can be added unto him or else as he is good to others both waies God is in himself a good God but especially for his goodnes towards us he is called a good God as a Prince is called a good Prince Shew how that is A Prince may be a good man if he hurt no man and liveth honestly c. but he is not called a good Prince except he be good to his subjects that is if he be not milde gentle liberall just a defender of the godly a punisher of the wicked so that the good may live a quiet and a peaceable life in all honesty and goodnesse so the Scriptures call God a good God because he is not only good in himself yea and goodnesse it self but also because he is good to others that is milde gracious mercifull
let that he would not have done if with his will how can his justice be defended if they were not some good things for which hee doth willingly permit it For if a Captain should willingly suffer his souldiers to be murthered when he might hinder the slaughter of them although he put no hand to the murther he is not therefore excusable and free from the blood of his souldiers What else can be alledged against the permission that is separated from the government of the providence For that by this means God should bee spoyled of the greatest part of the government of the world seeing the greatest part and most of the world are wicked all whose actions are as they themselves are wicked Is there yet any other matter against this distinction If in that God doth permit sin he should have no hand in guiding and governing it then he should have no hand in guiding and governing of good things for as it is said that he permitteth sin so it is also said that he permitteth the good Heb. 6. 3. What use is to be made of the doctrine of Gods Providence First as in the Creation so in the continuation preservation and government of all things the power wisdome and goodnesse of the only true God is set forth and therefore in all things is he to be glorified Rom. 11. 36. yea even in the sins of men for the good things he draweth forth from their evill Secondly the consideration of this that nothing can come to passe without the Providence of God should move us to fear God and make us afraid to commit any sin far otherwise then the wicked who upon that that it is taught that all things come to passe by the Providence of God according to that he hath decreed Eccl. 3. 11. 14. would conclude that then a man may give himself liberty to doe any thing considering that it must needs be executed that God hath decreed Thirdly we must banish all slavish fear out of our hearts knowing that nothing can come to passe without the Providence of God Fourthly this should breed thankfulnesse to God in prosperity and in all things that come unto us according to our desire whatsoever blessing we receive we must acknowledge it to come from God and give him the praise and glory Rom. 11. 36. not sacrifice to our own nets Hab. 1. 16. or stay our minds in the instruments thereof without looking upto him by whose speciall providence and government we obtain our desires Fiftly this should cause humility under the hand of God when things come otherwise then we desired Sixthly in adversity we should patiently suffer whatsoever affliction the Lord layeth upon us for this consideration hath wrought patience in Gods servants It is the Lord let him doe whatsoever pleaseth him 1 Sam. 3. 18. Seventhly we must mark and observe the providence of God in former times that thereby vve may gather arguments of his goodnesse unto us in the time to come Having thus spoken generally of the Providence of God we are now to descend unto the speciall consideration of that which doth concern the principall creatures upon whom God hath declared the glory of his mercy and justice and first to begin with Angels Shew how they are upheld in their beeing They are all sustained by the power of God so that they shall never die or return to nothing Luk. 20. 36. How doth God dispose of them First concerning their everlasting condition they had a law given them in their Creation which the elect observe and are established in their perfection but the reprobates sinning against it have lost their first estate and are reserved unto further Judgement for all being by God created good at the first Gen. 1. 31. some continued in humility and obedience according to that dignity in which they were created others continued not in the truth Joh. 8. 44. and so kept not their beeing or excellency in which they were created of God by whom nothing could be made but good but trangressed and fell from it by their sin and wickednesse becomming Devils Jude ver 6. Secondly for their employment God useth them all both good and evill Angels as his servants and ministers for the accomplishment of his will and work Job 1. 6. How are the good Angels called in the Scripture 1. Elohim or gods for their excellency and power Psal. 8. 5. compared with Heb. 2. 7. Psal. 97. 7. with Heb. 1. 6. 2. Sons of God Job 1. 6. 3. Angels of Light 2 Cor. 11. 14. 4. Elect Angels 1 Tim. 5. 21. 5. Heavenly Souldiers Luk. 2. 13. 6. Men of God for their Office 7. Principalities and Powers and Dominions 8. Seraphims and a flame of fire for their swift zeal to doe Gods will 9. Cherubims from the form of young men wherin they appeared Have they any proper names Some for our capacity have names given unto them as Gabriel c. How many are there of them They be innumerable Mat. 22. 30. Heb. 12. 22. Dan. 7. 10. Psal. 61. 15. 17. Are there divers degrees of Angels Yes for some are Principalities and Powers and Dominions and Thrones Col. 1. 16. which sheweth not so much a difference in nature as in diverse employment in office But what those degrees are it is not observed out of Scripture and therefore to us is unknown With what properties are these Angels specially endued They are endued with wisdome holinesse willingnesse to put in execution the will of God power swiftnesse industry glory c. far above any man What measure of knowledge have they Very great in comparison of man both by Creation and otherwise How many sorts be there of their knowledge Three first naturall which God endued them with at ther Creation far above any man as their nature is more heavenly Secondly experimental which they doe mark and observe farre more carefully then man in Gods government of the world and out of all creatures Eph. 3. 10. Luk. 15. 10. Thirdly Divine of which God informeth them according to the severall matters that he sendeth them about and hereby they know things to come as Dan. 9. the Angel telleth before to Daniel the time of Christs death and Matth. 1. God telleth the Angel Josephs thoughts Doe not Angels of themselvess know the thoughts of men No for that is Gods property only 1 Kings 8. 39. 2 Chro. 6. 30. But in some messages as that in the first of Matthew God is pleased to manifest it unto them Have they not knowledge then of all things done here upon earth No for all things are only known to God alone Heb. 4. 13. yet they know the matters of those men and places where God appointeth them a message as Cornelius his alms Acts 10. 4. and the uncomlinesse of women in the Congregation where they are 1 Cor. 11. 10. Can the good Angels fall at any time No God hath confirmed them in their well beeing that they might never
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
our hearts far from him Isa. 29. 13. 2. Shamelesse impiety when turning our eares from his precepts he turneth away his from our prayers Prov. 28. 9. 3. Senselesse impenitency when the cry of our sins unrepented of drownes the voice of our prayers that are offered Zach. 7. 13. 4. Mercilesse cruelty when we either cause or suffer the afflicted to cry without hearing the Lord hearing us cry in our affliction without helping Gen. 42. 22. What is the generall subiect of our requests Good or evill Good to obtaine it and evill to remove or prevent it Col. 1. 9. 2 Thes. 3. 1 2. That wherein we pray for good things is called supplication 1 Tim. 2. 1. That wherein we pray against evill is called Deprecation What doe you meane by Good or Evill Whatsoever is helpfull or hurtfull either for soule or body goods and graces sins and sorrowes mercies and judgements in spirituall or in carnall things Phil. 1. 9. Luke 18. 13. Dan. 9. What gather you hence 1. That as Prayer is the key of the heart to open all our necessities unto God Iames 2. 9. so it is also the key of his treasury to obtaine his mercies from him Mat. 7. 7. 2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever Rom. 8. 26 27 32. and that so long as we can pray the greatest evill cannot hurt us Ionah 2. 1. 2 Cor. 12. 7 8. nor the greatest good without Prayer can ever bee profitable unto us 1 Tim. 4. 5. Are we only bound to pray for our selves by request for good and against evill things No we are also bound to pray likewise for others which kinde of prayer is called Intercession 1 Tim. 2. 1 2. What is Intercession It is the sute of the heart unto God for the good of others As Abraham prayed for Abimelech Gen. 20. 17. Jacob for his sonnes Gen. 49. Paul for the people 1 Thes. 1. 2. and they for him Why doth the Lord require this duty of us 1. For communicating our gifts and his graces James 5 5. 14 15. 2. For nourishing our love 3. For increase of our comforts 4. For mutuall support and reliefe in all crosses What gather you hence That all such persons as are linked together in neerest bonds of societie are also mutually bound to discharge this duty 1 Tim. 2. 1 2. James 5. 10. As first in the houshold of Faith the stronger is to pray for the weaker that he faile not Phil. 1. 9. and the weaker for the stronger that hee fall not 2 Thes. 3. 1 2. Secondly the Soveraigne for the Subject that he may obey in piety and loyalty 2 Cor. 6. 13 14. The Subject for the Soveraigne that he may rule in righteousnesse and religious policy 1 Tim. 2. 1 2. and so in all societies whether of publick assemblies or private families Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19. What followeth of all this Strong consolation that when we finde small power or comfort in our prayers the Lord hath ordained that we may seeke and finde both in the prayers of his Church and children James 5. 14 15. Acts 12. 5. 7. You have now spoken of the first part of Invocation namely Petition what followeth The second which is Praise and Thanksgiving 1 Thes. 5. 18. What is this Praise and Thanksgiving It is a reverent calling upon the name of God wherein the heart being cheared with some taste of his goodnesse acknowledgeth all from his mercy and purposeth all for his glory Luke 10. 21. 1 Chron. 29. 10 11 12 13. And it is either in praising all his goodnesse wisedome power and mercy and generally for the government of his Church or for those particular favours that by Petition wee have received from his mercifull hand Whence doth this duty of praise arise As Petition ariseth from the feeling of our miserie so praise from the feeling of Gods mercy Petition beggeth what we want and praise acknowledgeth what and whence we have it Rev. 15. 3. 1 Chron. 29. 12. What gather you hence That when the Lord hath granted unto us our Petitions we are forthwith bound to render unto him his due praises Exodus 15. 1 Psalme 66. 19 20. Wherein doth this duty of praise specially consist 1. In emptying our selves of all worthinesse Gen. 32. 10. 2. In acknowledging him the author of every good gift and fountaine of living waters James 1. 17. Jer. 2. 13. 3. In speaking good of his name unto others Psalme 40. 9 10. 4. In rejoycing before him in all his mercies Deut. 26. 11. 5. In resolving to bestow all for his honour and service 1 Chro. 29. 2 3. Wherefore doth the Lord require praise and thanksgiving at our hands First because it is the fairest and sweetest fruit of true Piety Psal. 92. 1. Secondly it entirely preserveth Gods glory Thirdly it boweth the heart to true humility Fourthly it is the condition of the Covenant when he gives and wee receive any mercy Psalme 50. 15. Fiftly it provoketh others to faithfulnesse and cheerefulnesse in Gods service Psalme 95. 1. Sixtly it maintaineth the intercourse of mercies and duties betwixt God and man What be the properties of true praise 1. It must be faithfull without glossing with a simple not with a double heart Psalme 145. 18. 2. It must be plentifull Psalme 18. 1 2. If God give his mercies by showers we may not yeeld our praises by drops 3. It must be cheerfull 1 Chron. 29. 14. hee gives freely and wee must offer willingly for he loves a cheerefull giver 2 Cor. 9. 7. 4. It must be powerfull with the best measure with the best member Psalme 81. 1 2. 5. It must be skilfull in the best manner suting his severall properties with their due praises according to the nature of the present blessings Ex. â—5 2. 3. Psal. 144. 1 2. 6. It must be continuall as long as his mercy endureth and life lasteth Psal. 146. 1 Thes. 5. 18. What meanes may we use to attaine unto this duty 1. Serious consideration of the great things hee hath done for us so vile creatures 1 Sam. 12. 24. 2. To desire to taste Gods love in the least of his mercies Genesis 28. 20 21. 3. To give him a taste of our love in the best of our services Psalme 116. 12. 4. To rest content with our allowance and estate wherein he hath set us Phil. 4. 11. 5. To compare our estates with many of Gods Saints who want many comforts which we enjoy and feele many sorrowes which wee feele not Psalme 147. 20. 6. To be faithfull in all Talents and fruitfull in all graces will be great meanes to make us praise God in all his mercies Matth. 25. 23. Phil. 1. 11. What motives have we to provoke us to this praise 1. It is a good comely and pleasant thing to praise God Psal. 147. 1. 2. It is his will thus
fervently and importunately to knock at the gate of his mercy for the pardon of our sins removall of judgements and grant of the graces and blessings we need Psal. 51. 1 2 c. vers 14. 112. 4. but also to make a sure Covenant with his Majesty Nehem. 9. 38. of renewing and bettering our repentance thence forward in a more earnest and effectuall hatred of sinne and love of righteousnesse Esa. 55. 7. Jonah 3. 8. What fruit or successe may we look for having thus sought the Lord Who knoweth whether by this meanes we may stand in the gap and cause the Lord to repent of the evill intended and to spare his people Joel 2. 14 18 c. Ionah 3. 9 10. At the least for our particular we shall receive the mark and mercy promised to such as mourne for the abominations generally committed Ezek. 9. 4 6. together with plentifull evidence of our salvation and assurance of the love of God towards us Matth. 6. 18. Pro. 28. 13. 1 Iohn 1. 9. strength against temptations patience and comfort in afflictions with all other graces plentifully vouchsafed especially upon such renewing of acquaintance by him who is the rewarder of all that come unto him Heb. 11. 6. so that we need not doubt but that as we have sowne in teares so we shall reap in joy Psal. 126. 5. and as we have sought the Lord with fasting and mourning so he yet againe will be sought Ezek. 36. 37. and found of us with holy feasting and spirituall rejoicing What is an holy feasting A comfortable enjoying of Gods blessings to stirre us up to thankfulnesse and spirituall rejoicing Or to describe it more largely It is a solemne Thankes-giving unto God for some singular benefit or deliverance from some notable evill either upon us or hanging over us which hee hath bestowed upon us especially after that in fasting we have begged the same at his hand Zach. 8. 19. Ezek. 9. ad 32. for this is a duty especially required for the acknowledgment of such mercies as we have by the former course obtained Psal 30. 11 12. 50. 15. Esther 9. 22. and so answering thereto that from the one the other with due reverence may be conceived What ought especially to be the time of this duty The time that is nearest unto the mercy and benefit which we have received as we see in the story Esther 9. where the Iewes that were in the countrey and in the provinces did celebrate their feast on the 14. day of the moneth Adar because they had overthrowne their enemies the 13. day before and the Iewes in Sushan because they made not an end of the slaughter of their enemies before the 14. day was past they celebrated it the 15. day Look 2 Chro. 20. 26. and that example of Jacob checked for deferring the paiment of his vow at Bethel Wherefore ought we to take the time that is next the deliverance Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us especially where there is not onely a notable benefit befallen unto us but thereby also we are freed from some notable evill that was upon us or near unto us we are then most fit to hold a feast unto the Lord. Why is the ordinance of a yearely Feast by Mordocheus rather commanded upon the day after the slaughter of their enemies then the day of the slaughter To set forth that rejoicing ought not to be so much for the destruction of our enemies as that thereby we obtaine peace to serve God in Wherein doth this feast consist The scope and drift of it is to rejoice before the Lord and to shew our selves thankfull for the benefit received not onely in that we are delivered but that we are delivered by prayer that we have made unto God whereby our joy encreaseth and whereby it differeth from the joy of the wicked which rejoice that they are delivered as well as we How may that be best performed Partly by outward and bodily exercises and partly by spirituall exercises of godlinesse What are the outward exercises A more liberall use of the creatures both in meat and apparell then is ordinary May we eat and drink on that day more then on others No the exceeding is not in the quantity of meat and drink but in a more dainty and bountifull diet then ordinary Neh. 8. 10. which yet is to be referred to the exercise of godlinesse and therefore ought to be used in that moderation and sobriety as men may be made more able thereunto even as the abstinence in fasting is used to further humiliation of the mind and affecting of the soule What is the exercise of godlinesse It is either in piety and duty unto God or in kindnesse unto men What is the duty unto God To lift up our voice in thanksgiving unto him as for all other his mercies whereof this benefit should cause the remembrance as one sinne causeth the remembrance of others Psalme 51. so for that present benefit and for that purpose to call to remembrance and to compare the former evills which either we were in or were neere unto with the present mercy and every part of the one with the members of the other What other duty of Piety is to be performed unto God By a diligent meditation of the present benefit to confirme our faith and confidence in God that he that hath so mightily and graciously delivered us at this time will also in the same or the like dangers deliver us hereafter so farre as the same shall be good for us What is the kindnesse we should shew towards men An exercise of liberality according to our power out of the feeling of the bountifull hand of God towards us To whom must that be shewed To our friends in presents and as it were in New-years gifts Rev. 11. 10. and portions to be sent to the poore and needy Neh. 8. 10. What remaineth further of these holy Feasts The sorts and kindes of them which are as before we have heard of Fasts to which I refer the Reader Hitherto of Prayer and the extraordinarie circumstances thereof Fasting and Feasting what is a Vow A solemne promise made unto God by fit persons of some lawfull thing that is in their choise and power to performe it It is thought that Vowes are Ceremoniall and not to pertaine to the times the Gospell There are indeed good yea excellent persons that think so which carry so much the more a dislike of Vowes because they have beene abused in Popery Howbeit it appeareth by the fifty Psalme verse 14 15. that it is a constant and perpetuall service of God as shall appeare What is the proper end and use of a Vow It is twofold First to strengthen and confirme our faith Secondly to testifie our thankfulnesse unto God but no way to merit any thing at Gods hand So that whereas the
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is