THE SACRED DOCTRINE OF DIVINITIE, GATHERED OVT OF the worde of God. Togither with an explication of the LORDES PRAYER.
1599.
A preface to the Christian Reader.
I ENTRED no sooner into meditation of some preface vnto the present booke, but forthwith Maister Dudley Fenner, of most happy and worthie memorie, stood before me. In whose remēbrance, as his death renued my grief: so it cōforted me, that after three yeares, as it were the third day, in one of the same coūtrie of Kent, in the same argument of laying down the whole body of the holy doctrine of God, in the same methode and memorielike handling of it, God had as it were, raised him vp againe from the dead, for supply of some of that worthy seruice, vnto his Church, which he, if the Lord had added yeares vnto his life, would manifoldly haue performed. For cōsidering the forrestlike largenesse of matter it handleth and smal rowme the same is imparked, and the good order euery doctrine standeth [Page 4] in before the reader, ranged with others either going before & cōming after, as superiours and inferiours, or siding it and walking hand in hand, as sisters & cōpanions: it seemed to me, that this treatise was like to be a seed, that by the hand of the printer being cast vpon the field of our coūtrie, might in good time bring vs home an haruest, that might yeeld honor to God, and edification to his Church, which is the principall: and in the second place some honest credit, not altogether to be despised, vnto this our countrie of Kent, whilst it going before the most of other the Shires & Counties of the Land in blessings of outward fruitefulnesse and wealth, should not be found behinde all others, in the fruits of the Spirit, wherwith mens hearts, yea the Lord himself (after a sort) is reioyced. I [...] li [...]. 9. And in it me thought I sawe some gratious blush and good resemblance of the wisdome, which Solomon speaketh of. For as by writing shee lifteth vp her voice, Prov. 8. so by conuenient, orderly & easie maner of hādling the doctrines of God, she standeth in the toppe of the highest [Page 5] places, where all wayfaring men that are strangers in our countrie, taking their voyage towards mount Sion, may vnderstande what is said vnto them. From thence shee steppeth to set her self in the place or mother of wayes: Ezech. 2▪ wher one way cutting it selfe into many, greatly hazardeth the wayfaring man, vnlesse there be one, as it were, with the finger to point vnto him, which is the right and ready way. Approching vnto the citie of the heauenlie Ierusalem, from whence soeuer he cometh East, West, North or South, and to whatsoeuer of the twelue gates of the twelue tribes of our Land: she is there also ready at the gate, in the mouth of the Citie, to tell him, what streat he shall enter, on what hande to turne, what lane to goe down. That done she taketh the winges of the morning, and fearing the frailty of men, least they should not see their happinesse, when it is before them, or that they should not discerne of it, when they touch it, or stumble vpon it: she setteth her selfe euen at the very dore that openeth to the full and perfect possession of the [Page 6] promised felicity, saying, heere is the place you seeke after, enter it. This cōmendation, notwithstanding that incōparably it doeth agree to the eternall sonne of God, in his own, and in his Propheticall, and Apostolicall ministerie, as that which is the perfect Iethro of our voyage from Th'aegipt of this world vnto the Lande of the heauenly Canaan: yet may it also not vnfitlie, in some measure, more or lesse, be spoken of the holy labours in this kinde: which by description of the whole doctrine of God, frō the foundation vnto the loouer thereof, take vs by hande, and entring vs into the way of God, lead vs as it were to all the standinges and Camping places of the children of God, in the wildernesse of this world, vntill hauing cast away, either weapons or walking staues, we shall set vs downe in th'endles peace and rest of our God. A labour as at no time vnseasonable, and in no place vnworthy of a good welcome: so in these dayes, and especially in our countrie, it is worthy, of all good entertainment. For beside that there are to many sectes and schismes: there are also diuersities [Page 7] of iudgments, in one and the same sort, both which be in danger, the former of schismes to grow to heresies, the latter from some difference of iudgement, to bee sorted and sected altogether, if by such treatises as this, which shortlie, and, as it were vnder one sight, lay forth the sound doctrine of all the maine, & meane, principall, and secondarie pointes of our most holy faith, the iudgment of men be not either called home, where it is broken out, or stayed where a breach is begun. And albeit th'excellent vse hereof may clearly appeare to euery one that hath but halfe an eye to looke with: yet is there that opposition in the world against all good endeuours of the seruauntes of the God of heauen, that this also is not vnlike to fall into some riflers hands, which will doe the vttermost of his wretched endeuour, to despoile it of the garmentes of comelines, whereby the Lorde would set it in the good grace & well liking of his children. If (happelie) it be said, that it is therefore fruitles, because it is a doing of a thing that is alreadie done, by a worthy, workeman of the Lord [Page 8] Maister Dudley Fenner, it were sufficient answere, that the same is made English, which before was Latine, and brought into the artificers shop, which was before in the studies & closets of the learned alone, which deserueth praise at the handes of a thankful Reader. It is more then sufficient aunswere, that he hath brought M r Fenners booke, for helpe of memorie, into a great deale smaller rowme. But I am and haue bene of that acquaintāce & priuitie with the Gentlemen these many years, that I am able before God, and in trueth to professe, that before he euer sawe M. Fenners booke, he had written & finished this; with such grace, as I, louing him before, did euer sithence reuerence him, for the graces of God bestowed vpon him. And therefore as the Lord gaue Maister Fenner the honour to be first; so he would not let him haue it so farre, as to be alone. And notwithstāding th'authors both modestie, and wisedome is such, as he would not haue passed by the aduantage of a further garnishment of his worke, by M. Fenners labours: yet whosoeuer shall peruse [Page 9] the booke diligentlie, shall easilie perceaue, that hee hath for the matter, a stock of his own, and for the forme & maner of deliuerie of it, art and cunning of his own, to haue finished some commendable worke in this kind, if he had had no such paterne before his eyes. Which beeing well considered, will stop the mouth of some others, which snatching vp the wise Prouerbs, as of a man not medling beyond his slipper: and a Carpenter not dealing but with his chippes: will bee ready, foolishlie to throw them, they know not where, nor at whome. And for my parte, I am of that iudgement, that it is so farre from beeing vnmeet for a Gentleman of the Innes of the Court, to deale thus in these holy studies; that I could wish of the Lorde, that the Noble men of the Court it selfe, and all others whose wits are either by nature, or education more pregnant, would fine & file them vpon such endeuours as these are. So should they fitt themselues not only to passe frō the Princes Court into the Lordes owne Court, there to raigne for euermore; but should able themselues [Page 10] ten thousand times better to all honorable seruices of their Prince, & Countrie, in a wiser and more politique gouernment of the comon wealth, then Machiauel that cursed helhound can furnish thē of. For besides many notable draughts of policie, here and there scattered throughout the whole Scripture, especially the storie: that one booke of the Prouerbes, as it were the Lords owne Politickes, is able to yeelde more sound precepts of sure & safe gouernement, then, I will not saye Machiauell, but then all the Machiauels in the worlde, when they shall haue met vpon their bench, and shall haue beaten out their braines about that consultation. And if it be here asked, what are you, or who are you, whose iudgment in this behalfe the reader should so greatly regard. Peraduenture the reader may be such a one, as if I were a mā of some marke, with my word I should carie him away, although I brought no reason: if of no note at all, hee would not beleeue mee, although I should come vpon him with neuer so good reason. Therefore concealing my name, in a word I [Page 11] answere first out of Moses, for whom, when Ioshua was ielous least the gift of Prophesie, & of the declaratiō of the will of God being common, Moses his Maister should be lesse estemed: he answered, would to God that all the Lords people were Prophets, Num. 11. why lest the Lorde should bestow his Spirit vpon them. Example hereof we haue in Ezechias raigne, one of the godliest and most renowned Kings that euer raigned, whose gouernement was also accōpanied with as much glorie and good successe, both at home, and abroad during the whole time of his raigne, as any king whatsoeuer, Dauid only excepted. Nay I needed not, in euery respect, to haue excepted Dauid, who met with more crosse handes of the Lord in his Sonnes and subiects, then euer did Ezechias. And of him to his cōmendation that shall neuer die, it is written, that his Courtiers gathered, Pro. 25. [...] and suted diuers of: Solomons Prouerbs, in that Prophetical order wherein nowe they are left vnto vs by the holy Ghost. And vnles Courtiers will iudge thēselues vnworthy of the kingdome of heauen, [Page 12] there is no cause, why they should esteme it to base or to vnworthie a thing for them to be occupied in: seeing Dauid, Solomō and Ezechias, the most famous Kinges that euer liued, haue no one thing so precious, to garnishe and set foorth their Royall Crowne with, as that their handes beeing taught of God to write some thing to his praise, & edification of his people, the same as a diamond in their princelie Diademes remaineth to all posteritie. Saul also, albeit a wicked man, yet beeing purposed of God to the Kingdome, had this as a principall meanes, to hide from the eyes of the people, the basenesse of his birth, and homelines of his education: that hee was for some small time graced of the Lord with a gift of Pro phetie, wherewith beeing ennobled, he was so prepared for the kingdome. But I am ashamed of the iniquitie of these times, that should driue to the proofe of that, whiche prophane and heathnish mē, in the dim & darke sight of their naturall reason, haue both seene and professed, that these cōmon wealthes were most happie, where either [Page 13] Philosophers were Kinges, or Kinges Philosophers. And if Scepters were wel guided, when men stoode at the sterne of common wealthes, that stirred them by direction of that shadowe and carcase of Philosophie, that was to be had in their bookes: O howe happilie should they bee menaged, if their course were set at the prescript and cōmand of the word of God, which is the ladie mistres of all true wisedome or philosophie. But I see there would be no end if I should set my self to answere whatsoeuer the crooked wits of wrangling companions might obiect. And therfore assured of the fruitfulnesse of the booke in it selfe, I commend the profite and succes therof to the blessing of God: who only can direct the heartes and handes of men to lay houlde, and make vse of it, aswell for th'increase of their knowledge, as for the prouoking of them to like endeuours. 1. Ianuar. 1589.
The sacred Doctrine of Diuinitie, gathered out of the worde of God.
Theologie, or, the first booke of Diuinitie, concerning God.
Chap. 1. Of God: The Father, the Sonne, and the holy Ghost.
DIuinitie is a doctrine of Gods glorie the end of Predestination (both reprobation, Prouerb. 16. 4. & election, Ephe. 1. 5, 6.) Of the Creation and Administration of al things, Rom. 11. 36. Of all benefits obteined in Christ, 2 Cor. 1. 20. Of all our actions, 1. Cor. 10. 31. glorifying God, wherof there be 2 Chro. 28. 9. Psal. 100. 2, 3. two partes, For the better vnderstanding of the vnlearned, it may bee diuided thus: Whereof there be two partes, One that entreateth of God: The other of yeelding al duetie to him. Theologie and Religion.
Theologie is the first part of Diuinitie concerning God. [...]
[Page 15] God is that infinite God is perfection it self, that is to say: A most single spirituall nature, Ioh 4. 24. all being essentiall in him, & nothing accidentall Esa, 43. 25. The cause of his own perfectiō & of every good and perfect gift in other, Iam. 1. 17. which perfectiō standeth in an infinitenes of goodnes, Mat. 19. 17. Wisedom, Rom. 11. 33. Power, Gen. 17. 1. Eternitie, Reu. 1. 8. Immensitie. Ier. 23. 24. And hath all things of imperfection remoued from it. 2. Tim. 2. 13. Tit. 1. 2 Iam. 1. 13. perfection, whose being is Exod. 3. 14. Iohn 8. 58. of himselfe.
The Godhead, notwithstanding the Deut. 6. 4. 1 Cor. 8. 4. vnitie of the essence, receyueth a distinction of Hag. 2. 5, 6. Mat. 28. 19. 1. Ioh. 5. 7. persons.
A person is Colos. 2. 9 And therefore subsisting from all eternitie. the Godhead Iohn. 1. 1. Iohn 5. 31. 37. Iohn. 14. 16. diuerslie Heb. 1. 3. subsisting. And Iohn 14. 26. Iohn 15. 26. sendeth forth, or proceedeth.
Sending forth are those persons from whom another person proceedeth: as the Father & the Sonne. The Father is a person which Iohn 1. 18. Col. 1. 15. hath begotten the Sonne.
The Sonne is a person begotten of the Father.
Proceeding is that person which is sent out of the former, namely the holy Ghost, who is the Rom. 8. 9, 11. Spirite of them both.
Chapter 2. Of the purpose of God.
God being thus in his nature and persons most glorious, hath further glorified himselfe by two notes of excellencie which he taketh to him, Psalm. 93. Math. 6 10. King dome & Honour. Kingdome is that whereby he dispenseth all The dispensation of God reacheth to euerie thing in hea [...]en and in earth, Psalm. 115. 3. and [...]3 [...]. 6. Person and liuinge Creature, Psalm. 145. 15. 16. Luc. 12. 6. 7 Action, Actes. 17. 28. Both Great, Dan. 4. 29. 1 Sam. 2. 6. and Small, Math. 16. 29. Prou 16. 1. Yea euen casuall ones, Prou. 16. 33. Exod. 21. 13. Actions of mercy and kindnes, Psalm. 33. 5. and 119. 64. Of Iudgement and vengeance, Amos 3. 6. Lamen. 3. 37. 38. Esay 45. 7. Of chastisement and correction, Psalm. 89. 33. 34. Iere. 12. 3. Heb. 12. [...]6. And lastlie sinfull and wicked actions, Actes 4. 27, 28. himselfe remaining without all touch of sinne, [...]ames 1. 13. End, Rom. 11. 36. Cause, 1 Kinges 12. 15. 2 Sam. 17 14. Qualitie both riches and pouertie, Pro. 22. 2. Honour and low degree, Psalm. 75. 78. Accidence. Prouerb. 16. 3. Psalm. 31. 16. Circumstance of time, Psalm. 31. 16. Actes 1. 7. Place, &c. Genes. 22. 16. thinges Psalm. 115. 3. and 135. 6. By meanes, Iudg. 2. 16. Prouerb 16. 9. Actes 27. 22. 27. (sometimes meane and slender ones, Amos 5. 9. Ierem. 37. 10 and 50. 45. disappointing the great and mightie meanes Psalm. 33. 15, 16. Ecclesi. 9. 13.) Without and aboue meanes, Psalm. 33. 17. Deut. 8. 3. Contrarie to all meanes and course of nature, Iosh. 3. 15, 16 and 10. 13. 2 Kinges 20. [...]. 11. Dan. 3. 22. 27. according to his [Page 17] own freewil. The order wherof, aunswerable to the relation betwene the persons thēselues, is 1 Cor 8. 6. Heb. 1. 2 Iob 26 13. frō the Father in the Sonne by the holy Ghost: To 1 Cor. 12. 11. whō is attributed the immediat dispensing of them.
The kingdome of God is in his Ephe. 1. 11. purpose and workes.
Purpose is his decree Actes 15. 18. One principall braunch whereof is Predestination, that is to says his foreappointment of euery Angell and man either vnto saluation, 1 Tim. 5. 21. Ephes. 1. 4. Rom. 8. 29 and 9. 23. or damnation. Math. 25. 41. Iude verse 4. Rom. 9. 22. and also of the measure of it (more or lesse) vnto them both, Math. 20. 23. Iude 4. Actes 1. 25. This foreappointment to saluation, is called Election. That to damnation is called Reprobation. One beeing to the prayse of the glory of his mercy, Rom. 9. 23. Ephes. 1. 6. The other to the prayse of the glory of his Iustice, Rom. 9. 22. Both proceeding from the onely will and pleasure of God, for causes vnknowne vnto vs, but yet most iust and holy, Rom. 9. 18. Math. 11. 26. before all times of euery thing.
Chapter 3. Of Creation.
THe workes of God are the By an inevitable necessitie, Ezech. 12. 25. Psalm 33. 8. Num 23 19. Hee hauing all the Creatures at his cōmand 1. Kinges 22 19. and turning the hearts, Prou. 21. 1. and 29 26 Iob. 12. 20. and counsels of men 1 Cor. 1. 19. 2 Samu 15. 31. Which way it pleaseth him. Yet the nature and propertie of the second causes remaine, & the euēts of things are termed such as the seconde causes are. Continngent if the seconde causes be contingent. 1. Kin. 22. 34. Act. 27. 31. Voluntary if they be voluntarie, Iohn. 10 18. Though in respect of Gods counsell and all be necessarie, 1. King. 22. 28. Act. 27. 24. Luc. 24. 26. execution of his purpose. And are Creation & Gouernment. [Page 18] Creation is his Gen. 1. The order of the Creation was thus: First God made of nothing an emptie and vnformed lumpe (called Heauen and Earth, because it was the first matter of them both:) vers. 1. 2. Secondly, out of that lump he beautifully framed, 1. The simple bodies called the foure Elements, that is to say Fyre (for that is to bee vnderstood in light an adioint and qualitie of the fire) set in the globe of Heauen. The first day. 3, 4, 5. Ayre, or all that voyd place betwene the cloudes & the earth, giuing Breath of life to all things that breath: The second day, 6, 7, 8. VVater, caused to retire to his proper chanels, the Seas, the floudes, the lakes, the springs, &c. and Earth, left alone all other beeing sent into their places. 9, 10. Then the compound bodies, made by the vneuen mixture of the former, in this sorte: 1. Those without life, as well earthly bodies, both Grasse for the vse of Beastes. And Trees for the vse of Man, the thirde day, 11, 12, 13. as heauenly bodies, the vessells of light, (from whose influence the former haue their growth) both great ones, the Sunne and Moone: and small ones, as the Starres, whereinto hee did gather the light that before was scattered in the whole body of the Heauens, the fourth day, 14, 15, 16, 17, 18, 19. Secondly those that haue a life, whether a sensitiue or feeling life only, as Fishes made specially of the water. Birdes, made specially of the ayre, the fift day, 20, 21, 22, 23. and Beastes, both going and creeping made specially of the earth, 24, 25. or a reasonable Soule and Life also, that is to say, Man in both sexes Male and Female, viz. Adam and Eue, the sixt day, 26, 27. making all things of nothing. Which of Gen. 1. 31. euery Creature was in excellencie of perfection.
Chapter 4. Of Gouernment.
GOuernement is his Ephe. 1. 1 [...]. administring of euery thing.
Chap. 5. Of the Honour due to God.
SO much of the Kingdom of God: The Honour due vnto him, is, that al his reasonable creatures (Men & Angels) Math. 6. 10. And that for his own sake onely without any respect of our owne good. Wherein it differeth from the treatise of righteousnes, coming after. Which is allwayes coupled with a respect of our owne blisse and happines. As our Sauiour in that prayer doth distinguish these thinges. do with cheerefulnes his revealed will in all things.
The seconde Booke of Diuinitie concerning the Law.
Chapt. 1. Of Righteousnes, and the blessednes belonging to it.
ANd this shortly is the sūme of Theologie, or of that doctrine which touching God is reuealed vnto vs. Religion is the second parte of Diuinitie, concerning righteousnes.
Righteousnes is the reasonable creatures Gal. 3. 1 [...]. fulfilling of all duties to God. Whervnto of his Luc. 17. 10. free goodnes, a reward of Leuit. 18. 5. Math. 19. 17. blessednes doth belōg: As the Angels had a greater measure of righteousnes & blessednes, then Adam, and Adam then Lue 1. Tim. 2. 13. more or lesse, according to the measure of righteousnes.
Blessednesse is their perfect good. And standeth in the [Page 19] 1. Iohn. 1. 3. fruitiō of Gods loue, or (from thence cōming) a cōiunction and communion with him.
Cōiunction is the enioying of his Math. 18. 10. personall presence.
Communion is a Gen. 1. 26. Coloss. 3. 10. Participation (in some sort) of his excellencie: namely Math. 6. 13. Dignitie and Dominion.
Dignitie is an excellencie of persō aboue all other creaturs. Both for Luke. 9. 26. glorie (wherin wisdome & vertues of the minde are cōprehended) & Psal. 103. 20. power.
Dominion is a Gen. 1. 26. Heb. 2. 7, 8. Colos. 1. 16. soueraigntie ouer all other creatures.
Chapt. 2. Of Righteousnes in nature, desire and will.
The whole doctrine of righteousnes is perfectly comprehended in the ten Commaundementes for the better vnderstanding of which Commaundementes take these fewe rules. 1. A figuratiue speach in euery one, cōmanding or forbidding more thē is expressed. 2 They are spirituall, binding not the outwarde man only, but al the powers of the soule: the vnderstanding, iudgment, memory, will, affections. 3. They require perfect obedience, commanding all good, forbidding all euill. 4. In commaunding, or forbidding anything, they commaund or forbid all meanes thervnto. 5. Cōmanding one thing, they forbid the contrarie: forbidding one thing, they commaund the contrarie. RIghteousnesse is in 1. Thes. 5. 23. Nature & Action. Righteousnes [Page 20] in Nature is a right inclinatiō of al original powers.
Righteousnes in action is a right framing of all actions proceeding frō those powers. And is of the desire onely, or of the will also.
That of desire only, is a right framing of all inward motions before consent.
The other of will also, is a right framing of al actions vnto the which consent is come.
Chap. 3. Of cleauing vnto God.
THus much of the thinges in commō apperteining. The partes of Righteousnes are Ro 1. 18. Tit. 2. 11. Pietie and Iustice.
The firste Table. The duties whereof are greater then the duties of the seconde Table, comparing like degrees, as morall duties of the one, with morall of the other (not ceremoniall of the firste Table, with the morall of the second.) The chief middle & least duties of the former with the like of the latter: deedes with deeds: words with words: thoughts with thoughts: and not otherwise. For if you compare murther with the least abuse of the name of God, or adulterie with the least breach of the Sabbath, those are the greater sinnes. Pietie is the immediate duties to God. And is inward or outward.
The first Commandement. Inwarde with all our [Page 21] Math. 22. 37. 38. powers to cleaue vnto God. Deu. 6. 5. Louing, Leu. 19. 14. fearing, Num. 20. 12. belieuing, Psal. 22. 5, 6. trusting, & Psal. 38. 8. hoping in him.
Chapt. 4 Of Worship.
The seconde commandement. OVtward; is the worshipping of him Deut 12. 32. Mat. 15. 9. 2 Chro. 15. 13 Exod. 23. 13. Note the opposition in the second commaundement, of them that loue me and keepe my commandementes, to these wordes, Thou shalt not make any grauen image. according to his commandement. As in Psa. 50. 15. prayer, both petition and thankesgiuinge, Este. 9. 17, 18, 20, 31. Zach. 8 19. feastes of thankfulness for his benefits: 1 Pet. 3. 15. Rom. 10. 10. open professiō of ones faith: Deut. 6. 13. othes, Psal. 50. 12. vowes, Nehe. 10. 30. curses, and the like.
Chap. 5. Of Reuerence.
TO the worshippe of God two thinges doe belong, Reuerence and a holy reast.
The thirde commaundement. Reuerence is a most Deut. 28. 58. Num. 30. 2. religious manner of worshipping God. Vsing Eccles. &. 17. Eccles. 5. 1. preparation, Esay, 58. 4. fasting, Mich. 6. 8. humiliation, 1. King. 19. 1 [...]. zeale.
Chap. 6. Of the Sabbath.
A The fourth commaundement. Holie rest is the sanctifying of one day in seauē to his seruice. By Act. 15. 22. and 20. 7. publike exercises of the Church, and priuate Reuel. 1. 10. meditation of the worde and workes of God, 1. Cor. 16. 2. releeuing of the poore, &c. Gen. 2. 1. Exod. 20. 10. This, day in the first institution was the seuenth day from the creation, and called the Sabbath day: beginning at the Gen. 1. 31. euening of the daye before, when the creation of the world was finished.
Chap.7. Of Honor.
IVstice The second table. followeth which is of the dueties Math. 22. 39 among our selues. And is Honor or the generall dueties of loue.
The sist commandement. Honour is a performance of dueties in respect of a degree. First among vnequalls: [Page 23] from inferiours to their superiours, and contrariwise. As,
To all superiours, in yeares, knowledge, or whatsoeuer els. Iob. 32, [...], [...] Leuit. 19. 32. Reuerēce, in acknowledging the good things wherin they are preferred, & making our vse of thē: rising vp before thē, giuing them the place & honour of speaking first, &c.
To them in authoritie Ephe. 6. 5, 6, 7 1 Pet. 2. 13. 14. Rom. 13. 1, 2, 3, 4, 5 Heb. 13. 17 Ephe. 6. 1. Eph. 5. 22, 23, 24, 3 [...] subiection, in a ready submission to their gouernement: and obedience, in a volūtarie doing of that cōmanded, or a pacient suffring of the punishmēt.
Touching them in priuate authoritie, to Maisters Colo. 3. 22, 23, 24 faithfull seruice: to Housband and Wife, ech 1. Pet. 3. 1. 7 1. Cor. 7. 3. from other mutuall help and due beneuolēce. The Wife also to 1 Cor. 11. 7 represent her housbands vertues, and to 1 Tim. 3. 11 saue that which he bringeth [Page 24] in. To Parents, not 1 Cor. 7. 36, 37, 38 marying without their consent, and, when neede requireth, to 1 Tim. 5. 4. relieue them.
To publicke authoritie of the Ministers and Magistrates, ministring of Rom. 13. 7 1 Tim. 5. 17, 18 1 Cor. 9. 4, 5, 6, 7, 8, 9, 10, 13, 14. charges and other necessaries for the execution of their offices: and a defending of thē in the same.
Againe from all superiours, a Titus. 2. 3, 4. good example of graue and wise cariage, and vsing of the thinges wherein they are preferred to the others benefit.
From them in authoritie, first Ioshu 24. Iob. 29. 15. instruction of their inferiours in the thinges of God, and of their speciall callinges: then Rom. 13. 3, 4. due recōpence of good or euill actions: & lastly Psal. 123. 2. Lamen. 4. 20 2 King. 4. 18, 19, 20 Gene. 20. 16 protection from wronges.
From priuate authority Prou. 27. 27 Prou. 31. 15. 21 prouision of foode and rayment, [Page 25] Gene. 18. 19. Ephes. 6. 4 familiarly to teach their inferiours, and in prayer to goe before them.
From Deu. 15. 13. 14. 15 Maisters, due respect of their seruants trauayles.
Ephe. 5. 25 From Housbandes, cherishing of their Wyues withall entier affectiō: from both the parentes, to Pro. 20. 11. and 22, 6. Gene. 4. 2 apply their children to that they are fit for, & to 2 Cor. 12. 14 prouide for them: frō the Luc. 1. 62, 6 [...] Father to name the childe: from the Mother 1 Tim. 5. 10 to nurse it.
From publike authority: that is to say, from the ministerie, Rom 12. 6, 7, 8 publike teaching: from Magistrates, 1 Tim. 2. 2 maintenance aswell of true religion, as of peace & honestie of life.
Secondly it is of aequals one vnto another, in Rom. 12. 10. louing, honoring, doeing of good to all, but chieflie to such as by the bond of 2 Tim. 3. 1. [...] nature, or Gal. 6. 10. profession [Page 26] of the same faith, are more neerlie lincked to vs.
And lastly towardes our selues, the Math. 25. 16 maintaining of our honest credit, and Rom. 12. 3 sober esteeming of the graces wee haue receyued.
Chap. 8. Of Loue.
THe general duties of loue are those that are without respect of degree. And respect the person or condition. Person as loue and chastitie.
The sixt commandement. Loue is of duties that touch the preseruation of ones person. Conteining vnder it, first Math. 5. 5 meeknes, a Psal. 34. 14 peaceable disposition 1 Cor. 6. 7 Gen. 13. 8, 9 ready to depart frō our right, Prou. 19. 11 slowe to wrath, Ephe. 4. 31 forgiuing offences, Math. 5. 44 louing our enimies: Thē due punishment of offendours, by Leuit. 24. 17, 19, 20. Magistracie & lawfull 1 Sam. 25. 28 war: and lastlie, a comely Gen. 23. 3, 4. buriall of the dead.
Chap. 9. Of Chastitie.
CHastitie The seuenth commaundement. is of the duties that touch the puritie of ones person. In minde, by 1 Thes. 4, 3, 4, 5. absteyning from filthie lustes: in bodie, by keeping our Iob 31. 1. Mat. 5. 29, 30. eyes, our handes, and all our partes, from being instrumēts of vncleannes: carrying our selues in all Deut. 25. 11, 12. modestie and 1. Cor. 9. 27. temperance, and (where neede is) vsing the Heb. 13. 4. remedie of holie mariage.
Chap. 10. Of Vprightnesse.
THose respecting ones cō dition, are of the good thinges belonging to the person. And are Vprightnes and Contentednes. Vprightnes is to holde a lawfull course in dealing about them: and standeth in Right and Trueth.
The eight commaundment. Right, which is without anie iniurie. Both in the means [Page 28] of cōming by them, our own Ephe. 4. 28. labour, and lawful 1 Chro. 21. 22, 23, 24, 25. purchase or Leuit. 25. 45, 46. descent: and in the vse of them Prou. 21. 17. frugalitie, & liberalitie in a cheerefull Rom. 12. 13. communicating of them all by Leuit. 25. 35. giuing & Luke 6. 34, 35. lending. One branche wherof is 1 Pet. 4. 9. hospitalitie.
Chap. 11. Of Trueth.
The ninth commaundement. TRueth which is without any falsitie, as Mat. 10. 16. Prudēce, in iudging aright: Zach. 8. 16. Simplicitie in speaking and doeing the trueth; 1 Cor. 13. 7. Mat. 1. 18, 19. Taking things in the best part, &c.
Chap. 12. Of Contentednes.
THis is vprightnes: The tenth commaundment. So I interprete it for these reasons following. 1 The playne euidence of the wordes Thou shalt not couet thy neighbours house. 2 By conference of the rest of the commaundments, Honor thy Father and thy Mother: Thou shalt not kill: Thou shalt not cemmit adultorie: thou shalt not steale: Thou shalt not beare false witnes: which haue (all of them) a cōmon and familiar vnderstanding, such as euerie man at the first hearing doeth conceyue. 3 The particular instances. Thy neighbours house, wyfe, manseruant, maydeseruant, oxe, asse, or anie thing that is his, declare manifestly the good thinges of ones person to be the proper subiect of this cōmandement. For which cause Exod. 20. 17. the wyfe of our neighbour (his most precious possession, prou. 19. 14) commeth not in the first place but is set in y e middest of other possessions, that the verie marshaling of the wordes it might appeare that this commandement reacheth not to vncleannes. 4 The order of the commandements, going by degrees from the greater to y e lesse, and so cōtinually falling til you come to this summe of Coueting, which is the roote of all the rest, 1. Tim. 6. 10. 5 It differeth in nature from the two last that went before. Whereof one is bent against iniurie and wronge, the other against falsitie and deceipt. And this commeth not so farre as eyther of them both. Lastlie, adde herevnto that whiche I hould as a certaine grounde, that the corruption both of nature & desire is forbidden in euerie one. For the Law of God, and consequenthe euerie commandement thereof, being spirituall, Rom. 7. 14. (according to the nature of him that gaue it, Iohn 4 24. Heb 4. 12. 13.) must needes reach to all the faculties and powers of the whole man, yea and to his very nature. So as in euery commandement the roote it selfe and stumpe of that sinne, togither with all the braunches comming from it, are there condemned. Which seeing all men agree, in dueties of the first table, the same reason and proportion earieth it to those of the seconde also. And that may further appeare by our Sauiour Christes interpretation of the seuenth commandement, extending it to all kinde of lust, Mat. 5. 28. So doeth the Apostle Iames the sixt commaundement, setting it foorth by the three degrees thereof lusting, eagerly affecting, (when the heart is wholy possessed with it) and lastly fighting and warring Iames 4. 2. As for the saying of Paul, Rom. 7. 7. I had not known lust, except the Law had said, Thou shalt not lust, I take it (vnder reformation of better iudgment) to be meant not of any one Commandment in particuler, but of the whole puritie (that way) which the Lawe of God thoroughout requireth. And that aswell in the duties to God, as to our brethren. Which the Apostle soundly gathereth to bee commaunded in the Law, because the Law is spirituall. And this hee saith (verse 9) came and was, as it were, a new commaundement vnto him, when he vnderstood the whole Law to be spirituall and to reach to the lust and desire of the heart. which in the darkenes of his pharisaisme hee had not learned. Because this exposition of the tenth Commaundement, doth vary from that which is generally receaued, I haue opened my reasons the more at large. Let the learned Iudge. Contentednes is to Heb. 13. 5. 1. Tim. 6. 6. 8. Phil. 4. 11, 12. rest fully pleased with that which God bestoweth. Rom. 12. 15. Reioycing in an others good as in our owne.
Chap. 13. Of our owne Righteousnesse, whereof the state of Angels and Men, before and by their fall.
HEtherto of the partes of righteousnesse: The seuerall kindes followe.
Righteousnes is Phil. 3. 9. Rom. 9. 30. 31, 32. & 10. 3, 4, 5, 6. Gal. 3. 12. The first, requiring righteousnesse from our selues, or by our own works, & propounding life euerlasting if we doe it, is called the Law, or the couenant of workes, Rom. 10. 5. Gal. 3. 12. The other, sending vs to Christe, and propounding life euerlasting through him, if wee beleeue in him, is called the couenant of grace, Rom. 10. 4. Gal. 3. 13, 14. Which is two fould, according to the diuerse dispensation of the times before and since his comming. The couenant of grace before his comming in the fleshe (being thorough Christ to come) was termed the old Testament, Heb. 8. 13. and the publishing thereof, the promise, Acts 13. 32. Gal. 3. 17. 18. The same couenant since his comming (beeing thorough Christ already come) is termed the new Testament, Ierem. 31. 31, 32, 33, 34. and the publishing thereof, the Gospell, Acts 13. 32. Marc. 1. 1. The Lawe beeing impossible for vs in this our corrupt estate, to performe, Rom. 8 3. serueth not at all to iustifie, Gal. 3. 10, 11, 21, 22. But 1. to shewe and discouer sinne, Rom. 3. 20. & 7. 7. 2. Through the corruption of our nature to encrease sinne, Rom. 7. 8, 9, 10, 11. 3. To pronounce against vs iudgement and condemnation due vnto sinne, Rom. 3 19. and thereby to driue vs vnto Christ, Rom. 10. 4. Gal. 3. 22. 23, 24. To the regenerate it further serueth. 1. As a light to direct vs, Psal. 119 105. 2. As a prick to incite vs, because of Gods commandment. 3. To frame vs to humilitie, seeing thereby how farre we are from fulfilling it. The difference betweene the Lawe and the Gospell standeth in these three things. 1. The Lawe offereth saluation vnder condition of perfect obedience, that is to say, if wee doe it: the Gospell vnder condicion of faith, that is to say, if we beleeue, Rom. 10. 5, 6. 2. The Law commandeth only, but giueth no power to performe it, and therfore is called the dead letter, written with inke and in tables of stone to be read and seene, but hauing no life in it to change the heart, which remaineth as stonie as before. The Gospell not onely commandeth, but giueth faith and newnesse of life: And is therefore said to be written in our heartes and called the Spirit, because it giueth the Spirit of Christ & righteousnes through him, 2. Cor. 3. 3, 6, 9. 3. The Lawe pronounceth nothing but iudgment and condemnation against vs, commaunding things altogither impossible through our corruption, and therefore terrefieth and amazeth the conscience, in which respect it is called the ministerie of death and of condemnation, 2. Cor. 3, 7, 9. The Gospell bringeth glad tydinges of peace and reconciliation, and therfore quieteth and appeaseth the conscience, Rom. 5. 1. for both parts of this latter difference, see Rom. 10. 5, 6, 7, 8. our own or from another.
Our owne, whiche boeth [Page 31] Mat. 22. 30. Luce 9. 26. Angels in Mat. 18. 10. heauen, & Gen. 1. 26, 28. And therefore both of thē are the sonnes of God by creation. Luce 3. 38. Iob 1. 6. men vpon earth, had perfectlie by creation. Mark 13. 32. Gal. 1. 8. They in a greater, wee in a lesse measure: from which notwithstanding both of thē, Iames 1. 13. Actes 14. 15. left vnto themselues, quickly fell away.
Iohn 8. 44. First of the 2 Pet. 2. 4. Iude vers 6. Angels some onely, but a Luke 8. 30. great multitude: one, named Reuel. 12. 9. Mat. 25. 41. Satan or the Deuill, the chief ringleader of the rest. The Angels that fell not, are 1 Tim. 5. 21. supernaturallie vphoulden from all daunger of falling. After, by Gene. 3. 1 Satans [Page 32] tentation, Rom. 5. 12. all mankinde fell in Adam.
The punishment to them both is double, sinfulnes and cursednes.
Sinfulnesse is a The vniuersal corruption of Deuills, Iohn. 8. 44. 1. Iohn. 3. 8. Ephe. 6. 12. And of mē in nature Ephe. 2. 3. (which is termed originall sin) desire, Genes. 6. 5. minde, Rom. 12. 2. vnderstāding, 1. Cor. 2. 14. will, Phi. 2. 13 actions, Rom. 3. 12. finally in boeth the partes of righteousnesse, Rom. 1. 18. totall vnrighteousnes, aswell of nature, as action. Cursednes is their vtter euill.
Contrarie throughout to blessednesse that went before. And is the Deut. 27. 26. Gal. 3. 10. reward of al sinne, Luke 12. 47. 48. and 20. 47. Math. 11. 22. more or lesse according to the measure of sinne.
Of cursednes two degrees are noted out: for either it is in parte only, or in the fulnes of it. That in part only, is proper to 1 Gen. 4. 11. Iohn. 3. 18. men during this life. As, first the Iohn. 3. 36. wrath of God, so farr that all things, not Rom. 2. 4, 5. Ierem. 28. 13. blessinges only, but his very Esay. 28. 1 [...]. graces, turn to their ruine; and Gen. 3. 8, 10. Heb. 2. 15. feare of conscience drawing thē from [Page 33] God: then Gen. 2. 25. with Gene. 3. 7. shame, Deut 28. 28, 29. ignorance, all kinde of Deut. 28. 15. 10 the end. calamities, 1 Cor. 15. 43. Genes. 3. 16, 19. infirmitie, Deut. 28. 21. 22, 27▪ 35, 59, 60, 61. sicknes, & Gene. 2. 17. Rom. 5. 12. death it selfe: lastly, Iob 5. 22, 23. enemitie of the creatures, and Colos. 1. 13. Heb. 2. 14. slauerie to Sathan. Yet in all this some reliques of former dignitie doe remaine: namely in the mind, Iohn 1. 5, 9. reason, Rom. 1. 18. common principles of good and euill: in the Gene. 9. 6. bodie, a kinde of maiestie: in the Gene. 9. 3. whole man, a certeine soueraigntie, that keepeth in awe the brute creatures.
The Gen. 3. 17, 18. Rom. 8. 20. creatures also for mans sake, are subiect both to a present empaire of their first perfection, and to a generall abolition in the end.
This is cursednes in parte: The fulnesse whereof falling vpon a bare creature not able to beare the brunt of it, crusheth him downe into Luke 8. 31. Luke 16. 23. Hell [Page 34] for 1 Thes 1. 9. euer, which is called damnation. And is particular or generall. Particular which is in a 2 Pet. 2.4. Iude vers 6. Reuel. 11. 18. lesse measure of fulnesse till the latter day. And lighted on the 2 Pet. 2. 4. Iude vers 6. Angels that fell, forthwith vpon their fall: yet so as many tymes it pleaseth God to giue them some Luke 8. 31. Mat. 8. 30. release, 1 King. 22. 21, 22. Reuel. 20 7. Iob 1. 12. 2 Cor. 12. 7. vsing them as instrumēts to worke his pleasure heere on earth. Vpō Luke 16. 22, 23. 1 Pet. 3. 19. men it lighteth in soule presentlie after death.
General which is in a 2 Pet. 2. 4, 9. Iude vers 6. Reuel. 11. 18. greater measure of fulnes. Both vpon the Angels that fell, and men, in Dan. 12. 2. Iohn. 5. 28, 29. soule and bodie raised vp in the Iohn 9. 39. latter day, wherof they Mat. 25. 41. 1 Cor. 6. 3. Iude vers 6. both shall Actes 17. 31. then receiue their sentence.
A 1 Cor. 15. 51, 52. 1 Thes. 4. 15, 16, 17 sodaine change of such men as then are liuing, shalbe in stead of a death and rising from it.
The third booke of Diuinitie, concerning the Gospell.
Chapt. 1. Of Iesus Christ, and of Regeneration.
For this see before 2 booke 12. chapt, in the beginning of the chapter. FRom another, is that Righteousnes which Iohn 17. 9. who in regarde of Gods eternall decree are called elect. The rest by Gods eternall decree, appointed to damnation, are called reprobats: wherof see more in the desinition of Gods purpose, 1. book, 2. cha. certeine men Iohn 8. 5, 6. Heb. 13. 8. Reuel. 13. 8. euer since the fall of Adam haue Ier. 23. 6. & 33. 36 1 Cor 1. 30. from Iesus by Iohn 3. 3. 1 Ioh. 3. 6, 9. & 5. 18. 1 Pet 1. 3. Regeneration thorough his Heb. 12. 24. 1 Tim 2 5. mediation.
Iesus is in one Colo. 2. 9. Heb. 2. 16 person the Mat. 16. 16 Rom. 1 3, 4. Therefore besides that touching his Deitie he is the Sonne of God by nature, hee is also, touching his humanitie, the Sonne of God by personall vnion, Luke 1. 35. Sonne of God and perfect man Luke 1. 30, 31, 34, 35. conceiued of the Virgin Marie. And in respect of his Heb. 5. 5. Esa. 61. 1. calling to that office of Mediation is Math. 1. 16. Luke 2. 11. surnamed Christ.
Regeneration is our Iohn 1. 13. & 3 5 6. spirituall [Page 36] 1 Cor. 12. 12, 13▪ 27. Colos. 1. 24. Ephe. 5. 30, 32. Therefore we are one with him as our head, Iohn 17. 21. Eph. 1. 22, 23. Colo. 1. 18. and so the sonne of God by adoption, Rom. 4. 15, 16 Gal. 4. 5, 6. Gal. 3. 26, 27. (his holy Spirit being ours, Rom. 8. 9. 1 Iohn 4. 13) and are also one anothers members Rom. 12. 5. 1 Cor. 10. 17. The whole number of men so incorporate wheresoeuer they be (in heauen or in earth, Ephe. 1. 10. Colos. 1. 20.) is called the Church, Ephe. 1. 22, & 5. 23, 32. Colos. 1. 18. 24. or (as wee vse to speake) the Catholike Church. incorporatinge into him. Euery Ephe. 4. 16. 1 Cor. 12. 17. 18. member in his due proportion.
Chap. 2. Of the Sanctification of Christes humane nature.
OF his office of Mediation there bee Psal. 110. 2, 3. 4. Zach. 6. 13. Heb. 7. 2, 3. two partes, Priesthood and Kingdome. Priesthood whereby he hath performed to Heb. 5. 1. God-wardes, a Heb. 7. 25. through sufficiencie for That is to say, for regeneratiō, righteousnes & the blessednes belonging to it. all this. The Heb. 7. 26, 27. & 8. 1, 2. partes of his Priesthood are, Oblation and Intercession.
Oblation Heb. 8. 2, 3. and 10. 5, 10, 20. is the of offring of him self vp to God his Father for it. And hath two partes, [Page 37] Sanctification & Satisfaction.
Sanctification Iohn 17. 19. Rom. 1. 4. Ioh. 6. 27, 48, 50, 5 [...] 57, 58, 63. is the fitting of his humane nature, aswell for our incorporating into it, as for the cōueighing of righteousnes to all that are incorporate.
Chapt. 3 Of Satisfaction.
SAtisfaction is the Mat. 20. 28. Mar. 10. 45. 1 Tim. 2 5, 6. full payment of our raunsome to be righteous. And standeth in his 2 Cor. 5. 19, 21. suffrings & righteousnes.
Suffring is the taking vpon him of the 2 Cor. 5. 20. guilt & curse due to our sinnes. Both that of this That is to saye, feare and horror, frō the sence of his Fathers wrath, He. 5. 7 shame, Heb. 12. 2. ignorāce, Luk. 5. 52. calamities of this life Heb. 4. 15. Esai 50 6. 2 Cor. 8. 9. Matt. 8. 20. weaknes, Ioh. 4. 6. Mat. 4. 2. sicknes, Esai 53. 3. 4 Mat. 8. 17. death, Phil. 2.8. enimitie of the creatures, Esai 49. 7. Marc. 4. 36, 37, 38. tirānie of Satan, Mat. 4. 5 life, and the Mat. 27. 46. Gal. 3. 13. Marc. 14. 33, 34, 36. Luke 22. 44. Math. 27. 46. fulnes of it due vnto vs after death. All which hee ouercame, our cursednes Esai 53. 4. Math. 8. 17. here, in the whole course of his life: our 1 Pet. 2. 24. Col. 2. 14, 15. And therefore was not crushed by the weight of it into Hell, nor to lie for euer vnder it. full cursednes, vpon the Crosse: and Acts 2. 24. death, [Page 38] in the graue, rising the Luke 24. 7 [...] 1 Cor. 15. 4. thirde day from it. The day of his resurrectiō, which was the Mac. 28. 1, 2. Marc 16. 9. Luke 24. 1, 13, 21. first day of the Creation is therevpon become Actes 20. 7. 1 Cor 16. 1, 2 our Sabbath, and called the Reuel 1 10. Lordes day: beginning at the Actes 20. 7, 8, 11. dawning of the day, Marc 16. 9. Iohn 20. 1. when the world by his resurrection began to be renewed.
The Rom. 5. 17. righteousnes of Christ is the most excellent measure of righteousnes that cā possibly fal into any creature. Both in his whole Luk. 1. 35. nature sanctified from all sinfulnesse from the very first moment of his conception: and in all his Iohn 8. 29. actions supernaturally vphoulden for euer from al possibilitie of sinning. And consequently hath belōging to it, a like supreame measure of blessednes, Esai 53. 2. 1 Tim. 3. 16. Iustified in the Spirit Actes 2. 22. approued of God. smothered in the dayes of his suffrings [Page 39] during this present life, that it did not so appeare, saue when it pleased him extraordinarilie to giue some glimse of it, as in his Mat. 17. [...]. transfiguring vpon the mount. But afterwardes he ascended Lac. 24. 26. Mat. 28. 18. Marc. 16. 19. glorious into heauen, in soule Luc. 23. 45, 46. presentlie after death, and both Mat. 16. 19. Phil. 3. 21. in soule and body after his resurrection: which is called glorirification.
Chap. 4. Of Intercession.
HEtherto of Oblation, Iohn 17. 2 [...]. Rom. 8. 34. Heb. 9. 24. Intercessiō is his request to God his Father for al the elect to be made partakers of it.
Chap. 5. Of his generall Gouernment of the world.
SVch is the Priesthood of Christ: his Kingdome followeth. Kingdome is that [Page 40] whereby he doeth Iohn 17. 2. effect Regeneratiō, Righteousnes, & the Blessednes, belonging to it. As before in the definitiō of Priesthood all this. And hath two partes, his Iudgeship (if I may so say) and Prophetship.
So he himself called it, Iohn 5. 22, 27 Iudgeship, whereby hee gouerneth Iohn 5. 17. Hebr. 1. 3. Mat. 28. 18. Ephe. 1. 20, 21, 22. A part of which gonernement is nowe his hardening of the reprobate, Iohn 12. 39, 40, 41. & in the latter day his general raysing of the dead & the last iudgment, Iohn 5. 25, 28, 29. Actes 17. 31. all the world, according to their owne nature since the fall. In the Angells, perfect: in Deuils and Men, corrupted: in the rest of the world, peruerted.
Chap. 6. Of Calling.
Whence he is said to be made vnto vs wisedome, 1 Cor. 1. 30. PRophetship, whereby he gouerneth Mat. 22. 3, 4. certeine men with 1 Cor. 12. 3. 1 Cor. 3. 14. supernaturall fauours. Being fauours only, or Grace.
Fauours onely, are those that change not mans corrupt nature. And may all be reduced vnto two heades, Calling and Giftes.
Calling is the Gen. 9. 36. drawing of them to a Math. 20. 16. 2 Iohn 2. 19. professiō of himself.
[Page 41] Euery Psal. 122. 1, 2, 4 Heb. 10. 25. 1 Cor. 11. 13 publicke assembly of such Eph. 1. 1. 1 Cor. 1. 2 professors in Math. 18. 20 1 Cor. 1. 2. and 5▪ 4, 5. his name, is called a Church: Gen. 17. 7 Rom. 11. 16 1 Cor. 7. 14 Gal. 2. 15 whereof their children are also members, and in euery Math. 13. 3, 4, 5, 6, 7. Math. 28. 19, 20 Church there be alwayes some that are his in deed.
Chap. 7. Of Knowledge.
GIftes are such Eph. 4, 7, 8 fauours bestowed in his Chuch: & are Knowledge, or giftes for the Churches common good.
Knowledge, is the vnderstanding of the will of his Father. Which, beside the Iohn. 16. 13, 14 1 Pet. 1. 11 inspiration of his Spirite, hee taught, both in his own Mat. 23. 8, 9, 10 Math. 17. 5 person, when hee was vpon the earth, & by his Luke. 10. 16 Math. 10. 40 Ministers, frō the beginning of the worlde: and hath also Iohn. 20. 31 Reuel. 22. 18, 19 2. Tim. 3. 15. 16 left the same perfectly in the The Canonicall Scripture. bookes of the old and new Testament.
Chapter 8. Of Faculties.
GIftes for the 1 Cor. 12. 7. Churches common good, are a 1 Cor. 12. 4. Facultie and Ministerie. Both which haue some thinges extraordinarie, specially seruing the dispensation of the Exod. 4. 2. &c. Numb. 12. 6. Deut. 18. 15. Mica. 6. 4. 1 King. 17. 12. & 19. 16, 17. Malach. 3. 23. times before his comming, or the Mar. 16. 15, 16, 17, 18. first gathering of Christian Churches.
Facultie is a gift fit for some publike function in the Churche. As 1 Cor. 12. 8, 28. Rom. 12. 8. Discretiō to gouern: Knowledge, to teach the doctrine of Christe out of the Scripture, by laying forth the trueth soundly, and cōfuting of contrary errors. Wisdome, to applie it also to all good vses, of comforting, denouncing, stirring vp, reprouing, in one word termed exhorting: singlenes of heart, to releeue [Page 43] the poore: Cheerefulnesse, in tending the impotent & sicke.
The 1 Cor. 12 9, 1 [...]. extraordinarie faculties are those, of healing, workinge of powers, foretelling things to come, discerning of spirites, sortes of tongues, interpretation of tongues.
Chap 9. Of Ministeries.
MInisterie is a publike function in the Churche. Ministers Rom. 12. 6, 7, 8▪ are Gouerners or [...].
Gouerners are 1 Cor. 14. 34. 1 Tim. 2. 12. men which by Ezra 10. 8. 2 King. 6. 3 [...] Actes 15. 6. & 12. 18. common aduise direct the, Church matters: yet so as in cases of Numb. 8. 10. 2 Chron. 30. 2 [...]. Actes 14. 23. & 15. 23. Mat 18. 17. 18. greater waight, the consent of the rest of the Church is to bee had. If any doubt arise which is to waightie for one Church to decide, it must be Zach. 7. 2, 3. Acres 15. 2. referred to a more Synodes & Councels. general meeting of the gouerners of many Churches.
[Page 44] Gouernement is in order & censure. Order is of the outward comelines of the Churche: as 2 Chro. 30. 2, 3, 4, 5. of time, and place of meeting, Actes, 16. 4 rites, ceremonies, & such like. But especiallie this order is to be considered in two principall things concerning publick functions, that is, a Heb. 5. 4. 5 calling and displacing.
Calling is the appointing of a Ezee. 44. 10, 11, 12, 13, 15, 16 fit person to some function. And stādeth vpon two partes, Election and Ordination.
Election is the Num 8. 16. 19 Actes. 14. 23. chosing of him to the charge.
Ordination is the Numb. 8. 10, 14 Actes 13. 2, 3 separating of him therevnto, by the laying on of handes. Displacing is the Ezra. 2. 62 1 Tim. 3. 10 putting out of an vnfit person.
So much touching order: Censure is a correction of 1 Tim. 5. 20 Math. 18. 17 knowen offenders: where no [Page 45] 1 Tim. 5. 19 accusatiō against a Gouerner is to bee admitted vnder two witnesses. A censure is admonition, or expulsion.
Admonition is a Prou. 5. 12, 14 1 Tim. 5. 20 Math. 18. 17 rebuke by worde.
Expulsion is a throwing of heinous offenders out of the Church. And is excommunication or a Curse.
Excommunication is an Gen 17. 14 Exod 12. 19 Math. 18. 17 1 Cor 5. 2, 7, 1 [...] expulsion till 1 Cor. 5. 5 1 Tim. 1. 20 repentance.
A Auathoma maran atha. Curse is an expulsion for Iude vers. 14 1 Cor. 16. 22 1 Iohn. 5. 16 euer.
These are the partes of gouernement: there remaine the sundrie kindes of those that gouerne.
Gouerners 1 Tim. 5. 17 are Elders or Whome wee now commonly call Ministers. Bishoppes. An Elder is hee which is to gouerne only.
A Bishopp is he which is to preach also. In whose election it is to bee obserued, that hee [Page 46] 1 Tim. 3. 2, 6. haue bene some good while a professour of Christ. Preaching is Rom. 10. 15. the publicke instructing of the Church, Actes 10. 43. Rom 10. 8. 2 Cor. 3. 6. concerning Christ. 1 Sam. 12. 25. Actes 6. 4. Mat. 28. 19. Wherevnto are annexed publick prayer and administration of the Sacramentes.
Publicke prayer is the Nehem. 8. 6. 1 Cor. 14. 14, 15, 16, 17. offring of the Churches supplications to God. Sacramentes are outward Rom. 4. 11 signes for confirmation publikly administred. Of which nature were all the rites, ceremonies, & sacrifices before his cōming, Heb. 9. 9, 10. Heb. 10. 1. Colos. 2. 16, 17. figures of Christ, & of the good things we haue in him: specially among the Heere is the double difference bewene the olde Testamente (thorough Christ to come) and the newe (thorough Christ already come.) i The olde was restrained to the nation of the Iewes, the new enlarged to all nations both Iewes and Gentiles. 2 Vnder the old Testament all thinges were in figures, types and ceremonies: vnder the new plainly without any shadowes, and therefore more plenty of grace now thē was vnto the Fathers, Ioel 2. 18. Ac. 2. 17 Iewes, then his peculiar people, wherby the dispensation, of those times was [Page 47] Iohn 1. 16, 17 more obscure, and lesse accompanied with knowledge and other graces.
A Bishopp is a Rom. 12. 7. Teacher or Pastour. Teacher which is to teach only.
Pastor which is also exhort.
These the Gouerners: [...] are those who are to attend the poore: as Rom. 12. 8. Deacons & Deaconesses.
Deacons are the Actes 6. 1, 2, 3. 1 Cor, 16. 1. distributers of the Church almes.
1 Tim. 5. 9, 10, 16. Rom. 16. 1. Deaconesses are aged poore widdowes, which are to tend the impotent and sicke.
The extraordinarie ministers were, in all times, Actes 3. 21. & 11, 27, 28. Prophetes, indued with extraordinarie faculties, especially of foretelling things to come; In the times before Christs comming, either high Priests, the [Page 48] standing Heb. 9. 11 Zach. 3. 1 figures of his Priesthood & Kingdome: or more rare ones, Heb. 7. 1, 3 Melchisedech a King and Priest euerlastingly in a sort: Iohn Baptist, a Iohn. 1, 23 Crier to prepare his way. &c.
Esay. 66. 21 Priests and Leuites generallie differed not from the ordinarie ones in substāce of their ministery, but in name & Deut. 33. 10 dispensation of those sacrifices & figures. 2 Chro. 26. 26 2 Chro. 13. 14 Some also of the Leuites hauing the office of gouernment, some of distribution to the poore. After his cō ming were Apostles, Gal. 1. 1 1 Cor. 9. 1 immediatlie sent by him to preach the Gospell to Marc. 16. 15 all the world: and Euangelistes, their Titus. 1. 5 2 Tim. 4. 11 companions for building vp the Churches whereof the Apostles laied the foundations.
Chapt. 10. Of the light of the Spirit.
THus farre of fauours only. Grace is that which changeth mans corrupt nature, and is Faith is the worke of Christ, Luc. 17. 5. So is the light of the Spirit, Heb. 10. 29. two fould, the light of the Spirit and Faith. Both For the Former, Math. 13. 20. Marc. 6. 20. For Faith, Rom. 10. 14. 17. 1. Cor. 1. 21. ordinarilie begotten by preaching.
Heb. 6. 4. The light of the Spirit is a Heb. 6.4. Math. 13. 21. hath nor roote. taste of the Heb. 6. 4, 5. and 10, 29. Math. 13. 20 Ioh. 3. 35. Mar. 6. 20 sweetnes of Christ. And therefore going no further, it worketh but a Yet such a change that it is called the vncleane Spirites going out of a man, Math. 12. 43. A flying from the pollutions of the worlde. 2. Pet. 2. 20. A wasshing. 2. Pet. 2. 22. A sanctification by the Spirit, Heb. 10. 29. And a participation of the holy Ghost, Heb. 6. 5. & The mayne sinne committed here against is called sinne against the holie Ghoste, Math. 12. 31, 32. kinde of change, and Math. 13. 21. Luc. 8. 13. 2 Pet. 2. 20, 21, 22. may be lost againe. But who so Heb. 6. 4, 5, 6. Heb.10. 26. 29. 1 Cor. 16. 22. Sinne against the holie Ghoste as before letter. b. once of malice falleth from it, can neuericome to faith. And Iude vers 14. 1 Cor. 16. 22. 1 Iohn. 5. 16. against such only that curse of the Church doth lie.
Chapt. 11. Of Faith.
FAith is an Iohn. 1. 12. Ephes. 3. 17. apprehension of Christ to bee 1 Pet. 1. 2. Luc. 4. 41. ones owne. And therfore worketh a Actes 15. 9 thorough change, being the Iohn. 1. 12. 1 Iohn. 5. 1 Ephe. 3. 17. Therefore faith is proper to the elect Tit. 1. 1. instrument wherby Iohn. 1. 12 he doth regenerate, and so giueth I Cor. 6. 11 Whence he is said to bee made vnto vs righteousnes & sanctification, 1 Cor. 1. 30. righteousnes and the Iohn. 10 28. Reuel. 3. 21. Whence he is said to bee made vnto vs redemption, 1 Cor. 1. 30. blessednes belonging to it. And this Luc 22 31. Iohn. 6. 35. Iere. 32. 4. 1 Iohn. 2. 19. Perseuerance. neuer can be lost, but Rom. 1. 17. groweth to the end.
Chapt. 12. Of the two degrees oF a Regenerate estate.
Of a regenerate estate (and therfore also of the fruits comming from it) there bee Ephe. 4. 13 1 Cor. 13. 10, 11, 12. two degrees, as it were two ages, infancie and mans estate. Infancie is a Phil. 3. 11, 12 weake inception [Page 51] all our life: sealed vp in our own inward Rom, 8. 16, 17. assurance of the Spirite, not in the 1 Iohn. 3. 2 Collos. 3. 3 2 Cor. 5. 7 worlds discerning of it: and Eph. 4. 13, 15, 16. groweth according as our faith doth grow. This age, or the tendernes of it, hath the helpe of two 1 Cor. 10. 1, 2, 3, 4 1 Cor. 12. 13 Sacramentes to confirme it by, Baptisme, and the Lordes Supper.
Baptisme is a washing with water, to assure our Gal. 3. 27, 28 incorporating into Christ, figured in Colos. 2. 11, 12 circumcision before his comming.
The Supper is a receiuing of Bread and Wine, to assure our 1 Cor. 10. 1 [...] growing vp in Christ, figured in the 1 Cor. 10. 3 passeouer to the Iewes, from which Leuit. 7. 20 Math. 5. 23, 24 1 Thes. 3. 14 Sacramēt those that giue publike offence are to bee Suspension. kept backe till the Church be satisfied.
This is the infancie of a regenerate [Page 52] estate. Mans estate is the Cantic. 7. 12 Phil. 3. 11, 12 perfection of it after this life for 1 Thes. 4. 17 Reuel. 22. 5 euer, Reuel. 21. 22, 23 wherof commeth the phrase. 1 Cor. 15. 43, 44, a body spirituall. wrought it self, & all our life therin continewed, immediatly from Christ without any meanes at all.
Chapt. 13. Of imputed righteousnes: and the blessednes belonging to it.
THus farr of regeneration: the righteousnes which wee haue thereby is double, 1 Cor. 6. 11 1 Iohn. 5. 6 Imputed and Renued.
Imputed, which we haue by account, in him. And hath 2 Cor. 5. 21 Rom. 4. 3, 5, 6, 7, 8. two partes, the accounting of our sinnes to be Colos. 2. 13 1 Iohn 7. 9 Reuel. 1. 5 his, whereby both the guilt & punishment are forgeuen vs, by Math. 8. 17 Rom. 4. 25 his sufferinges: and the accounting of his righteousnes, aswell in Rom. 8. 2, 3, 4 nature as Rom. 5. 19 actiō, to be ours, wherby wee are Iustification. Rom. 4. 5. & 8. 34 approued of God [Page 53] to be righteous, by Rom. 4. 15 his resurrection, and Gal. 3. 8 Rom. 5. 18 consequentlie made partakers of his blessednes: Both in part, and in the fulnes of it. That in part, is Ioh. 3. 36 & 5.2 [...] 1 Iohn. 5. 12 during this life; and standeth firste in 2 Cor. 5. 18 Ephe. 2. 16 reconciliation vnto God, wherby now Rom. 8. 28 1 Cor. 3. 21, 22 all things, not the Psal. 89. 33, 34 Heb. 12. 10 2 Cor. 12. 7 calamities onely and troubles of this life, and also 1 Cor. 3. 22 1 Cor. 15. 54, 55 Heb. 2. 14, 15 death it selfe, but euen our verie Luc. 22. 32 Psa. 51. 14, 15 sinnes turne vnto our good, and in the Rom. 5. 5 assurance whereof wee haue Rom. 5. 1. & 14. 17 peace of conscience, Rom. 5. 3. & 14. 17 ioy in the holie Ghost, Eph. 2. 18. & 3. 1 [...] entrance with bouldnes into his presence, & Rom. 5. 2, 5 hope of eternall life: then in a spirituall Ecclesia. 8. 1 2 Cor. 3. 18 glorie and 1 Cor. 2. 15 wisedome: lastlie in our former Psal. 8. 5, 6, 7, 8, [...] Heb. 2. 6, 7, 8 soueraigntie ouer the creatures, whereof commeth Christian libertie in thinges indifferent. free libertie of 1 Cor. 9. 1 Rom. 14. 14. 1 Tim. 4. 2, 3, [...] vsing all things 1 Cor. 9. 19. 2 [...] which God hath not restrained, and [Page 54] Gen. 3. 15 deliuerance from the bondage of Sathan. This also (as a new accesse) added therevnto, that the holie Angells themselues are Heb. 1. 14 Psal. 34. 7 made ministers for our good. The viz. The perfect loue of God and personall coniunction with him. Reue. 21. 3. & 22. 4. Glorie, Math. 23. 43. Phil. 3. 21 1 Cor. 15. 42, 43. Power, 1 Cor. 15. 43 Dominion, both a kingdom, Math. 25. 34. Reu. 5. 10. (wherof the iudging of all the reprobate Angels, 1 Cor. 6. 3 & men, Math. 19. 28. is parcell) and the inheriting of all thinges, 1 Pet. 1. 4. Reu. 21. 7 fulnes of blessednes is that which wee shall haue after this life in Iohn. 14. 23 Luc. 23. 43 heauen; taken vp thither by the vertue of his ascention and is Math. 20. 23 more or lesse according 1 Cor. 3. 8 Phil. 4. 17 to the diuerse measure of our faith here: to the Heb. 12 23 Eccle. 12. 9 Luc. 16. 22 soule presently, in a lesse measure of fulnes till the latter day: and afterwards in a greater measure Dan. 12. Iohn. 5. 28, 29 both to soule and bodie raised vp 1 Cor. 15. 42, 43, 44. Phil 3. 21 Colo. 3. 4. glorious at the latter day 1 Cor. 15. 20 1 Thes. 4. 14 by the vertue of his resurrection. And this is termed Saluation, Math. 25. 34 whereof in that day wee shall receiue our sentence.
The Rom. 8. 21 2 Pet. 3. 13 creatures also for our sakes shall then be renewed into [Page 55] a glorious estate not subiect to corruption.
Math. 27. 52, 5 [...] Certaine men vpon our Sauiour Christes resurrection rose againe, and are alreadie with him in heauen. So Gen. 5. 24 Heb. 1 [...]. 4 are Enoch, and 2 King. 2. 9 Luc. 9. 8. Elias both aliue assumed thither.
Chapt. 14. Of Renewed righteousnes.
THis is imputed righteousnes: The worke of the Spirite making vs so righteous, is called Sanctification, 1 Cor 6 11 Renewed is that which is Ierem. 31. 33 Ezec. 36. 26, 27 1 Thess. 5. 23 in our selues Therfore it is called a renewing, Rom. 12. 2 Colos. 3. 10 Tit. 3. 5 Ephe. 4. 23, 24. And a new creation, 2 Cor. 5. 17. Ephe. 4. 24. Gal. 6. 15. Making a totall change of the whole man in minde, Rom. 12. 2. Spirit, Ezech. 36. 26. Hart, Deu. 10. 16. Conscience, Heb 9. 14. Desire, Gal. 5. 16,, 17. Will, Phil 2. 13. Affections, Gal. 5. 24. The bodie it selfe, Coloss. 2. 11. Rom. 6. 12. All our members, Rom. 6. 13. Actions, Esay. 1 16, 17. And wayes, Ierem. 7. 3. againe: Rom. 7. 15, 23. mingled with sinne all our life, but Rom. 12. 1. Malach. 3. 3. 1 Pet. 2. 5. pleasing vnto God through his forgiuenes of the sinne, and Cantic. 4. 7, 8. Ephe. 5. 27. afterwardes made [Page 56] perfect: hereof there be 1 Pet 2. 24. & 4. 6 Rom. 6. 11. The worke of the Spirit in the firste of these, is called, Mortification: in the other, Vinification, or, Quickning. two partes, to bee dead vnto sinne and liuing vnto righteousnes.
Dead vnto sinne, is Rom. 6. 6, 7, 12, 13, 14. when sin beareth no more the rule in vs: wrought Rom. 6. 3, 6 Heb. 9. 14 by the power of his death.
Liuing vnto righteousnes is Rom. 6. 18. when righteousnes beareth the rule in vs, wrought Rom. 6. 4, 5. 1 Pet. 1. 3. by the power of his resurrection.
A short explication of the Lords Prayer, which (together with the tenne Commaundmentes) conteyneth a brief of all the mayne heades of the whole substance of Diuinitie, in a most exact methode, as the table following will shewe.
THE LORDES Prayer, deliuered by our Sauiour Christ as a paterne to frame all our Prayers by, conteyneth a most absolute and perfect direction, aswell for the circumstances to be obserued in praying, as for the matter it self of our prayer.
The circumstances are these: 1 To God only through Christ. For neither Math. 23. [...]0 haue wee any other Father in Heauen but him alone, [Page] neither is hee our Father but in Christ.
2 Praeparation: taught by vsing of a praeface.
3 Faith, particularly applying to our selues the loue of GOD in Christ. Our Father.
4 Confidence, as a childe goeth bouldly to his Father.
5 Reuerence of his Maiestie, Who is in Heauen.
6 Zeale & earnestnes in prayer; that all our affections be taken vp, and wholy bent vpon it. Which the shortnesse of the prayer teacheth, and the concluding of it with this worde, Amen.
7. A greater feruency of Spirite [Page] in praying for the things that concerne Gods glory, then for those that concerne our own good, yea though it bee the saluation of our soules. As appeareth by the order of the petitions, and in that those first three are without any coupling bonde at all, which the latter three haue. Againe of the things which concerne our owne good, greater zeale and feruency to bee shewed for heauēly things which the three latter Petitions doe aske by name, then for earthly thinges that are sought but as additaments and appendancies to the other.
8 A fellow-feeling and loue one vnto an other, Our Father, our bread, our trespasses, lead vs not deliuer vs, &c.
9 An assurance of obteyning the thinges wee pray for. Earthlie thinges with condition, so farre as [Page] God hath appointed them for our good. All other absolutely without condition. Which assurance is noted in the word, Amen signifying that not only so we desire it may be, but that so vndoubtedly it is and shalbe. Wherevnto we are induced, both by consideration of the loue of God, our Father, & of his power, which is in Heauen.
Lastly, continuance in prayer, giue vs this day, Euery day renewing our supplications.
So much of the circumstances. The matter is partly in petition, & partly in thankesgiuing, The petitions are six in number. All in that course and order as the doctrine before was handled. Whereof the first three are of those thinges that belong to Gods glorie without any respect of our owne good, As the particle, thy, in euery one doth [Page] shew. And this one thing, wherin the soundest Diuines agree, being well obserued, bringeth a great light for the distinguishing of all the six Petitions according to their proper boundes and limits, in such sort as hereafter followeth.
The first Petition, I. PETITI. GOD. his Essence. Persons. Perfection. Hallowed be thy Name. O thou the blessed & great Iehoua, Father, Sonne, and holy Spirit, three persons and one only: true and euerliuing God, whose Esay. 9. [...]. Name is Wonderfull, and who alone art glorious and excellent; thy mercy great vnto the heauens: thy trueth vnto the cloudes: thy righteousnes as the mighty hilles: thy iudgements like the bottomles deepe: exalt thy self. ô God, aboue the heauens, thy glory ouer all the earth. And make it knowen vnto thy Creatures, that thou the Creatour (blessed for euer, Amen) art a nature spirituall and diuine, of thy [Page] selfe, and in thy selfe, and by thy selfe subsisting. Eternall, immeasurable, incomprehensible, infinite in Power, Wisedome, Holines, Trueth, The causes of his owne perfection, and of all good and perfect things [...]n other. Mercy, Iustice, and whatsoeuer good is: yea goodnes and perfection it self. So that boeth whatsoeur thou doest, is absolutelie good and holy, and all good & perfect guiftes are thine, there being no iote nor resemblance of good in any creature but that onlie which they haue frō thee, who art the Father of lights.
And this respecteth the first part of Theologie, which is of the nature, persons, and properties of the Godhead.
The second Petition, 2. PETIT. The KINGDOME of God in his Thy Kingdome come. Aduance the throne & scepter of thy kingdom in the gouernment of the world according to all thy counsels and purposes decreed from eternitie. Eternal Decrees. Whether [Page] of sauing the elect or destroying of the reprobate, Election. or of the busines & affayres perteining to this life, Reprobation. Creation. Gouernement. and thy generall prouidence ouer all thinges; that thy handes haue fashioned and made. Together with the meanes which thou hast sanctified therevnto. The absolute will of God, disposing the meanes according to his owne good pleasure. That the reprobate may either not heare at all, or hearing not beleeue, nor bee conuerted, but hardened in their sins; and thy Gospell with the Ministerie and Preaching thereof, the Sacraments, Censures & discipline of the Church, and all other good thinges thou hast ordeined, may (through their owne fault) turne vnto their ruine, & be a sauour of death vnto death vnto them, as cō trariewise to the elect a sauour of life vnto life. The generalitie of his decrees & works, stretching vnto all creatures and actions. And that thou wouldest so dispose of thinges by thy hidden & secret prouidence, that all persons and creatures (although [Page] they, many of them, sinnefully and wretchedlie, moued with other causes & endes then in obedience vnto thee, yet in regard of thy worke most holily and iustly) may concurre to doe whatsoeuer thy hand and thy counsell hath foredetermined to be done: Neither let any power or pollicy of Sathan or man, The inniolable Necessitie of the execution of his consells. or any other creature, hinder the executiō of thy most glorious & magnificent, most wise and iust decrees. But let them all be as the mountaines of brasse, that cannot bee remooued but stand fast for euer.
And this respecteth the second braunch of Theologie, touching the kingdome of God, and the dispensation of his counsells.
The third petition, 3. PETIT. The HONOVR due to God. Performed by Angells. Sainctes in Heauen. The Church vpon earth. Thy will bee done in earth as it is in heauen. Haue thou alwayes in the worlde, euen here among men, as thou hast among [Page] thy holy Angells and Spirits of the righteous that are deceased: a Church & chosen company, which may Zach. 6. 8. refresh and delight thy Spirit, by yeelding with free and ready hartes, all chearfull obedience to thy knowen and revealed will. Whilest they be seen to preferre the loue they beare to thee, before the loue of thēselues, their own pleasure, profit, or liues, or whatsoeuer els that is most dear vnto them.
And this (which is the thirde braunch of Theologie) riseth by a necessarie consequence from the former two. For he that is in himself and in his workes so glorious, is worthy and alone worthie to be honored and serued of vs.
The three latter Petitions are of those thinges that concerne our owne and our neighbours good, whereof the first (being the fourth [Page] nature and essence. Conceyued and born of a virgin by the wonderfull worke of thy holy Spirite: Sanctification of his humane nature. Sanctified from the wombe, to be the mightie and powerfull instrument in and by whose flesh or humane nature, the Godhead, vnto the which he is personally vnited, quickeneth all those that by faith are ingraffed in him; Replenished with all righteousnes and fulnes of the Spirite aboue measure: Righteousnes. And therefore in him selfe most happie & blessed, Blessednes. but for vs and our sakes accursed, Suffrings. in that he bare thy whole wrath due to our finnes, and became subiect to death, the most 1 [Page] ignominious death of the crosse it selfe. Vnder which notwithstanding he did not lye, for that it was impossible for him to bee holden of it. But losing the panges & sorrowes of death, Resurrection. he rose againe and ascended into heauen. Where he sitteth at the right hande of thy most excellent Maiestie to make continuall intercession for those that are his; and hath obteyned a Name aboue all names, a crowne of glory and a kingdome whereof there shall not be any end. Gouerning all things in Heauen & vpon the earth: vanquishing and subduing the prowde enemies, and rebells [Page] bells to his kingdome, and leading captiuitie captiue: Calling. Gathering out of the wicked world a holy nation: a peculier people (in respect of their outwarde calling) to the prayse of his glorious name: Knowledge. Opening their eyes to beholde the vnsearcheable riches of himselfe, in whom are hidden all the treasures of wisedome and vnderstanding: filling their hearts with the manifolde graces and blessings of his Spirit: Faculties. Seperating & chosing out from among them, Ministeries. Pastors, Teachers, and other Officers, for the well ordering and guyding of his house, which is the Church of the [Page] liuing God. Light of the Spirite. And not onely reaching forth to many of them from aboue, a comfortable taste of the sweetnes and excellencie that is in him: but vpon such and so many as God the Father (through him) hath from euerlasting purposed vnto glorie, powring downe that most excellent and precious gifte of faith, proper to the elect, Faith. whereby he giueth himself to bee theirs, and taketh them to be his, knitteth and vniteth them as members to that misticall body whereof himself is the head, maketh them in a spirituall and vnspeakable sorte, bone of his bones, flesh of his flesh, [Page] and one togither with him. And so becometh vnto them that heauenlie and supernaturall breade, wherby their soules are fed vnto euerlasting life.
Good Lord, Math. 6. 11. this day, and Luc. 11. 3. euery day giue this our bread vnto vs. That wee may so come vnto him, Infancie of a regenerate estate. as wee may neuer hunger: so beleeue in him, as wee may neuer thirst: so be regenerate and borne againe, by the incorruptible seede of the worde of God which liueth and abideth for euer, Preaching. that it may neuer dye within vs: Perseuerance. but confirmed still in our most holy faith, by the preaching of thy Gospel, participatiō [Page] of thy Sacraments, Prayer, and other holy meanes, wee may grow vp throughlie in him which is our head, Grouth. till we come to the full age of men-growen in Christ. Mans estate.
The fifth Petition: And forgiue vs our trespasses, as wee forgiue them that trespasse against vs, 5. PETIT is for the first kinde of righteousnes which wee haue from Christ. Iustification, That is to say, imputed righteousnes, forgiuenes of sinnes, which is but one parte being put for the whole.
Pardon and forgiue vs all our sinnes through the death and sufferinges of thy Sonne, Forgiuenes of sinnes, both the guylt and punishment. and so remoue both the guylt and punishment away from vs. Clothe vs with his all sufficient and most absolute and perfect righteousnes, Imputation of righteousnes. that so being iustified by his obedience, we may haue our part of all that blessednes, Blessednes. which is able to [Page] fall into this life: where the testimonie and assurance of thy loue, Reconciliation to God. and the hauing and enioying (in and from thy loue) of all the good things of this present life, All outwarde good things, pleadges of Gods loue. both for necessitie and Christian delight, maintenāce, health, credit, friends, comfort of Wife, Children, Seruauntes: a blessing vpon our labours: the fruite of Magistracy & of Gouernement & good order in the worlde, together with the sanctifying of all things, Yea our very troubles. euen our verie troubles and crosses of this life vnto our good, so as thou in thy mercie hast appointed for vs: Peace of conscience. Peace of conscience, and ioye in the holy Ghost, doe excell: Ioy in the H. Ghost, &c. and by these degrees, as it were by so manie steppes and staires, make vs to clime vp to that perfect and eternall happines which is reserued for thy Saintes in heauen. Saluation.
[Page] The last petition, And lead vs not into tentation, but deliuer vs from euill, 6. PETITI. is for the other kinde of righteousnes which we haue frō Christ, Sanctification. that is to say, renewed righteousnes.
Being now engraffed into the noble stock of the body of thy sonne, and iustified through him: sanctifie vs also by his Spirit dwelling in vs: Mortification. mortifying & subduing sinne that it beare not the sway in our mortall bodies, that neither the Deuill, the World, nor the flesh, or our owne corruption prevayle against vs, to make vs to fulfill the lustes thereof: but goe forward with the worke of our new birth, Quickening quickning and renewing vs in our memorie, iudgement, will, affections, and in all the partes and powers of our soule and bodie, from dead workes to serue thee the true and the liuing God-Hale and pull vs (as a beast that sticketh in the mire) out of the clawes [Page] of sinne & Sathan. That euen now in this life whilest here wee struggle with them, Imperfect in this life, but pleasing thorough Christ. we may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne: and that after this life ended, Perfited in heauen. and all our enemies subdued vnder vs, we may be taken vp without spott or wrinkle, to bee presented as a pure Virgin vnto Christ, in the day of our spirituall mariage.
Thus farre of the Petitions: The thanksgiuing is in these words, For thine is the kingdome, the power and glorie for euer & euer. That is to say, All absolute & perfect blessednes: Both for thy right and soueraigntie of Commanding all things, being all thy Creatures and the work of thy handes: and for the power of effecting whatsoeuer thou wilt and doest commaund: And lastlie, in regard of the infinite graces [Page] and perfections that shine so gloriously in thy person, and which thou doest so graciouslie extend to vs: being thy self eternall, and therfore exercising an eternall power & dominion in the worlde, and both creating an eternall people to thy selfe, Psal. 102. 25. 29. to the prayse of thy glorious grace, as also eternally cōfounding those whom thou hast appointed to destruction, to the prayse of thy glorious Iustice.
Faultes escaped.
- Pag. 6 Lin. 13. after by, adde the.
- Pag 8. Lin 12. gentlemen, make gentleman.
- Pag 12. Lin. 16. set in the margent, [...] Sam [...].
- Lin. 20 after ashamed, adde verely.
- Lin 24. these, make those.
- Pag. 14. Lin. 13. 2. Chron 28. 9 read 1. Chro.
- Pag. 29 Lin. 11. summe, make sinne.
- Pag. 49 Lin 15. Iohn 3. 35. make Iohn 5. 35.
- Lin 31. as before letter, b. make, as before lets f.