meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
life which is not plainely and sufficiently set forth in many places of Scripture by which other places that are abused by the Devill or his ministers may bee interpreted as our Saviour Christ giveth example Mat. 4. 6. when the Devill abused the Text of Scripture Psal. 91. 11. declaring that this place must bee so understood as it may agree with that most evident and expresse Commandement writen in Deut. 6. 16. Thou shalt not tempt the Lord thy God What bee the speciall uses of the Scripture rightly understood Two First to teach Doctrine by laying out the Truth and confuting errours Secondly to exhort out of it by stirring us to good and turning us back from evill whereunto belong those foure uses mentioned by the Apostle in 2 Tim. 3. 16. Two whereof are Theoricall pertaining to the information of our judgement in matters of Doctrine viz. first teaching of Truth secondly reproving or convincing of Errours Two are practicall pertaining to the direction of our life and actions viz. first reformation or correction of Vice under which is comprehended first Admonition secondly instruction or direction to good life under which is comprehended Exhortation and Consolation which is a speciall instruction to patience in adversities Rom. 15. 4. What persons are meet to read or heare the Scriptures The holy Scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women and therefore to bee truely translated out of the originall Tongues into the language of every Nation which desireth to know them For the Lay people as well as the learned must read the Scriptures or heare them read both privately and openly so as they may receive profit by them and consequently in a tongue they understand 1 Cor. 14. 2. How doe you prove that the Scriptures ought to bee read and heard of all sorts of people First Deut. 31. 11 12. Moses commanded the book of the Law to bee read to all the children of Israel Men Women Children and Strangers that dwelt amongst them that they might thereby learn to feare the Lord their God and diligently to observe all the words of the Law Secondly Joshua 8. 34. there was not a word of all which Moses commanded that Joshua read not before all the Congregation of Israel with the Women and little ones and Strangers that were conversant among them so likewise did Josiah 2 King 23. 2. 2 Chro. 34. 30. and Ezra Nehem. 8. 2 3. Thirdly Psal. 1. 2. David sheweth this to bee the property of a godly man and pronounceth him to bee happy whose delight is in the Law of the Lord and studieth therein day and night Fourthly Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures is the mother of errour not the mother of devotion as the Papists have affirmed Fifthly Joh. 5. 39. Christ commandeth all men that seek eternall life in him to search the Scriptures Search the Scriptures for in them yee think to have eternall life c. Sixthly Act. 17. 11. the Bereans are commended for searching the Scriptures Seventhly 2 Tim. 3. 15. the Apostle Paul approved in Timothy that hee had learned the holy Scriptures from a young childe Eighthy 2 Pet. 1. 19. the Apostle Peter commendeth the faithfull for taking heed to the Scriptures of the Apostles Ninthly Rev. 1. 3. Blessed is hee that readeth and they that hear the word of this Prophesie Tenthly Col. 3. 16. Let the Word of Christ dwell richly in you in all wisdome Eleventhly Rom. 15. 4. Whatsoever things were writen afore time were writen for our learning that wee through patience and comfort of the Scriptures might have hope if the Scriptures bee writen for our learning they are necessarily to bee read by us Twelfthly Rom. 7. 7. Paul saith hee knew not sin but by the Law but the knowledge of sin is necessary for all that will repent and bee saved therefore also is the knowledge of the Law necessary Thirteenthly Luke saith that hee wrote the Gospel to Theophilus that hee might know the certainty of those things which before hee was catechised in Luk. 1. 4. but every one ought to labour to be most certain of their salvation c. Divers things are opposed by the adversaries against the necessity of the Scriptures and the reading of them by all sorts as first there were many beleevers amongst the Gentiles in the time of the Old Testament who yet wanted the Scriptures which was kept in Jury as Job and his friends Those if any such were after the Law for Job was before were bound to have the Scripture when it was delivered by God and the Eunuch had it and read it Act. 8. 28. Object 2. The book of the Law was lost for many yeers as appeareth by 2 King 22. 8. and yet the Church was then therefore it may want it The losse of that book doth argue rather the carelesnesse of the Priests in not keeping it and the sins of the people in that God for a time deprived them of it Object 3. The Church of Christians many yeers after Christ wanted the Scriptures of the New Testament and contented themselves with bare teaching First though the Church for certain yeers then had not the New yet they had the Old Secondly there passed not many yeers before the Gospels and Epistles of the Apostles were writen and in the mean time their heavenly Doctrine inspired from God sufficed till they wrote Object 4. There bee many poore Country-men as Plough-men and Shepherds which never learned to read which yet are saved though they never read Scripture They ought to have learned to read and being not able to read they might heare the Scriptures read by others Object 5. If all ought to read Scriptures then should they understand Hebrew and Greek wherein the Scripture was writen It were happy if they could understand Hebrew and Greek but howsoever they may read Translations Will it not follow hereof that preaching and expounding of the Scriptures may bee neglected as unnecessary No for God hath appointed not onely reading but also preaching of his Word especially to apply it to the use of all sorts of men to their eternall salvation Rom. 10. 13 c. So were the Prophets Interpreters of the Law as is before shewed the Scribes and Pharisees taught in the Chaire of Moses Matth. 23. 2. The Eunuch could not understand the Prophesie of Isaiah without an interpreter Act. 8. 31. The Ministery of the Word therefore is necessary as the ordinary means unto salvation 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching not discharged from hearing the Preacher What is the summe of all that hath been delivered hitherto That wee should labour for a due knowledge of the true God that wee may know what wee worship and worship what wee know 1 Chron. 28. 9. Joh. 4. 22. 17. 3. That this knowledge
man to deserve the true name of a citizen which is to use the place aright And therefore have no part in those rewards that are proposed for good and perfect citizens though they enjoy what outwardly belongeth to the city Are we then to acknowledge one Church or many One alone as there is but one Lord one Spirit one Baptisme one Faith Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever as hath been said there is a begun and a perfect Church For the Church of God is one in respect of that inward nature of it having one Head one Spirit and one finall state But outwardly there be as many Churches as there be congregations of Believers knit together by speciall bond of order for the religious expressing of that inward nature Rom. 1. 11. Yet though there be many visible Churches there is but one Catholick and Universall Church of which not one shall be lost and out of which not one shall be saved Acts 2. 47. Ephes. 5. 23. John 17. 12. 20. VVhat gather you hence That the Church of Rome is not the Catholick Church because it is particular not universall and because out of it many have been saved and in it some shall be damned Rev. 18. 4. 19. 20. 2 Th. 2. 11 12. What are the speciall prerogatives whereof all Gods children the true members of the Catholick Church are made partakers Joh. 1. 12. In the Creed there are some principall notes rehearsed 1. The Communion of Saints Heb. 12. 22 23. Eph. 2. 19. 2. The forgivenesse of sins Rom. 8. 33. 3. The Resurrection of the body 1 Cor. 15. 52. Act. 24. 15. 4. Life everlasting Rom 6. 23. There are four also recorded by the Apostle Paul in that golden sentence 1 Cor. 1. 30. Ye are of him in Christ Jesus who of God is made unto us Wisdom and Righteousnes Sanctification and Redemption VVhy is Wisdome here set down by the Apostle as necessary to our salvation Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why have we no true wisdome naturally able to bring us unto it No verily for although we have wisdome naturally ingraffed in us to provide for this present life and sufficient to bring us to condemnation in the life to come yet we have not one grain of saving wisdom able to save us or to make us step one foot forward unto eternall life Where is this wisdom to be found In the word of God How come we to it By Christ for God dwelleth in light which no man hath approached unto 1 Tim 6. 16. only the Sonne which was in the bosome of his Father he hath revealed him Joh. 1. 18. What doth the Apostle mean by Righteousnesse As by the chief part thereof our whole justification which consisteth of the remission of our sins and the imputation of Christs righteousnesse How doe you prove this righteousnesse here to be meant of the righteousnesse that is in Christ Because he speaketh afterward of sanctification which is the righteousnesse within us What is Sanctification It is freedome from the tyranny of sin into the liberty of righteousnesse begun here and increased dayly untill it be fully perfected in the life to come Rom. 6. 14. Psal. 19. 14. VVhat is Redemption It is the happy estate that the childrē of God shal have in the last day VVhat is the ground of all these spirituall blessings The whole work of our salvation must be ascribed to the grace of God alone VVhat is meant by the grace of God First and principally that free favour with God doth bear towards us 2. Those gifts and helps that are in us arising from that fountain Is man idle in this work of grace Man also worketh with Gods grace but first he receiveth from God not only the power to work but also the will and the deed it selfe Phil. 2. 13. Is this work of God only an offering of good things unto us God doth not only offer grace unto us but causeth us effectually to receive it and therefore is said not only to draw us Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us whereby we follow him Ps. 51. 10. What profit hath every one of Gods elect in Christ the Mediatour by the application of the covenant of grace Union and communion both with Christ himselfe and with his whole Church whence ariseth the communion of Saints whereby nothing else is understood but that heavenly fellowship which all the faithfull have with Christ their head with the members of his body all true Christians the whole Church thus communicating with Christ and every member one with another Heb. 3. 14. 12. 22. 23. Eph. 2. 19 20. 4. 12. 1 John 1. 3. What are the bands of this fellowship and who is the author of it The Spirit knits the body to the head by faith and the members one unto another by love 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17. What comfort have we by this 1. That we are justified by that faith whereby Adam and Abraham were justified which is tyed to no time or place and excludeth no person 2. That we are made partakers of Christ and all his merits by faith and of all the blessings of the Church by love What are the speciall comforts of this communion with Christ That wee are sure to have all graces and all good things from him and that both our persons are beloved and our services accepted in him and for him John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4 5 13. 1 Pet. 2. 5. And what especiall comforts doe arise out of our communion with Christians That we have a portion in their prayers Act. 1. 2. 15. a share in their comforts Rom. 12. 15. a room in their hearts 2 Thess. 1. 3. mutually bearing infirmities Gal. 6. 1 2. furthering duties Heb. 10. 24. and relieving necessities What duty doth this communion of Saints require of us Eph. 4. 3. To renounce all fellowship with sin and sinners 2 Cor. 6. 17 to edifie one another in faith and love Iude 5. 20. to delight in the society of the Saints Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace Why are all Beleevers called Saints Because they are partakers of Christs holinesse dayly growing and increasing in the same and to let us know that none shall ever bee Saints in heaven but such as are first Saints on earth Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10. Forasmuch as the point of our union and communion with Christ is of great importance and the very foundation of allour comfort it is more largely to be stood upon First therefore shew how the elect are united to Christ his person They are incorporated and made members of
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
1 Tim. 5. 4. Gen. 45. 11. 47. 12. What be the contrary sinnes of Children in respect of their Parents 1. Disobedience 2. Murmuring at their Parents chastisements 3. Contemning them for any default of body or minde 4. Vnthankfulnesse in not relieving them not standing for their deserved credit c. What is the speciall duty of Children to their Parents in case of marriage That they ought not so much as attempt to bestow themselves in marriage without their Parents direction and consent especially daughters Gen. 24. 21. 21. 27. 46. 28. 9. Iudges 14. 2. 1 Cor. 7. 36 37 38. What reason have you to perswade children to this duty That seeing their Parents have taken such great paines and travell in bringing them up they should reap some fruits of their labours in bestowing of them Besides they should give them this honour to esteeme them better able and more wise to provide for their comfortable marriage then themselves are Is this duty required onely of Children to their naturall Parents that begat them No It is also in some degree required of children to their Vncles and Ants or to any other under whom they are and that bee in stead of Parents unto them when their Parents are dead Esther 2. 10. 20. Ruth 2. 18. 23. What is the duty of Masters towards their servants 1. To deale honestly and justly with them leaving off threatning remembring they have a Master in heaven Col. 4. 1. Eph. 6. 9. 2. To have a care to instruct and catechise them and to teach them the feare of the Lord. 3. To teach them their Trades and Occupations that they may bee bettered for being in their family 4. To allow them fit wages for which they have covenanted with them that they may live honestly for the labourer must have his hire 5. To reward them plentifully and to recompence their service when they part from them according as the Lord hath blessed them by their labour Deut. 15. 13 14. 24. 14 15. VVhat are the sinnes of Masters 1. Vnadvised entertainment of sinfull servants 2. Negligence in not instructing them in the feare of God and in some lawfull calling and not using religious exercises with them 3. Not admonishing or correcting them or doing it in an ill manner grieving more when they faile in their businesse then when they are slack in Gods service 4. Giving them ill example and using light behaviour before them 5. Detaining their wages from them and not recompencing their labours by giving them a due reward when they are with them and when they part from them 6. Neglect of them in sicknesse unjust stopping of their wages for that time 7. Not relieving them if they be able in their age who have spent their youth in their service VVhat is the duty of Servants to their Masters 1. To reverence and obey them in all things agreeable to the word 2. To pray for them that God would guide their hearts 3. To learne all good things from them 4. To be faithfull and not prodigall in spending their goods 5. With care and faithfulnesse as in the presence of God to bestow themselves wholly at the times appointed in their Masters businesse doing their worke not onely faithfully and with a single eye but also diligently Gen. 24. 10 11 c Eph. 6. 5 6 7. VVhat are the sinnes of Servants in respect of their Governours 1. Contempt and Disobedience 2. Murmuring at their corrections though unjust 3. Idlenesse in their Calling 4. Vnthriftinesse and unfaithfulnesse in dealing with their Masters goods and affaires 5. Stealing and privy defrauding of them 6. Eye-service Eph. 6. 6. VVho are Superiours and Inferiours in the Schooles Tutors and Schoole-Masters are the Superiours Pupills and Scholars the Inferiours whose duties are to bee gathered by proportion out of those of Fathers and Children Masters and Servants in the Family Hitherto of Superiours and Inferiours which are more private who are the publick Such as governe and are governed in the Church and Common-wealth VVhat is the duty of such Superiours To procure the common good of those of whom they have received the charge forgetting to that end themselves and their owne private good so oft as need shall require Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7 8 11. VVhat is the duty of Inferiours to their publick Superiours To minister charges and other things necessary for the execution of their offices and to their power to defend them in the same Rom. 13. 6 7. Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5 6 7 9 11 13. How many sorts be there of publick Superiours Two Ecclesiasticall and Civill the former whereof are as it were Divine the other are called Humane Creatures 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13 14. VVhy doe you call the Ministers of the Church Divine Creatures Because they are precisely in their kindes number and orders set down in the word of God VVhy call you the other Humane Creatures Because notwithstanding they are appionted of God and such as without them neither Church nor Common-wealth can stand yet are not their kindes and number and Order so appointed of God but that men may make more or fewer of greater authority or lesse according as the occasion of places times or the disposition of peoples doe require Who are the Superiors in the Church All Ecclesiasticall Governours and the Ministers of the Word especially 1 Tim. 5. 17. Who are under the Government All Christians and Professors of Religion What is the Ministers duty to the people 1 To be faithfull and painefull in dispensing to them the will of God and not their owne fancies or the inventions of men instructing them sincerely in the way of salvation and breaking unto them the daily bread of life 2 Tim. 4. 1 2. Acts 20. 26. 2 To comfort and strengthen the weake 3 To be an example unto all in life and conversation What be the sins of Ministers 1 Slacknesse in Preaching 2 Vnprofitable or hurtfull teaching 3 Giving ill example What is the duty of the people to their Ministers 1 To heare them willingly Mat. 10. 14. 2 To submit themselves to all that they shall plainely and directly teach them out of the Word of God Heb. 13. 7. 17. 3 Frankely and freely to make provision for them that there bee no want Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5. c. What be the sins of the people in regard of their Ministers 1 Disobeying and opposing against their Doctrine 2 Denying them competent maintenance 3 Not standing for them when they are wronged Who are Superiors in the Commonwealth All Civill Magistrates whether they be Supreame as Emperors and Kings or inferior Governours under them 1 Pet. 2. 13 15. whereunto are to be referred the Generall in the Field and Captaines in Warre as also in Courts Advocates are Fathers
for the cleansing of it Thus much of the Sacramentall element and Sacramentall actions which are the outward part of baptism What now is the inward part Those spirituall things which are signified and represented and exhibited in and by the outward element and actions as the water signifies the blood of Christ the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood the Ministers applying the water to the body of the baptized to cleanse it signifieth Gods applying the blood of his Son to cleanse the soule for justification and remission of sins and not onely to signifie but to seale up unto the beleever that the inward part is effected as well as the outward How come these visible things to signifie such invisible mysteries First there is a naturall fitnesse and aptnesse in the outward things to expresse the inward as for water to bee a resemblance of the blood of Christ thus they agree First water is a necessary element the naturall life of man cannot be without it and the blood of Christ is as necessary to his spiritual life Secondly water is a comfortable element as the Hart panteth after the water brooks Psal. 42. 1. The thirst of the body cannot bee quenched but by water hence the heighth of misery is described by a barren and dry ground where no water is Psal. 63. 1. so the thirst of the soule cannot bee quenched but by the blood of Christ Joh. 4. 13. Thirdly water is a free element as it is necessary usefull and comfortable so it is cheap and easie to come by without cost so is the blood of Christ Esa. 55. 1. Hoe hee that thirsteth come and drink freely Fourthly water is a common element none are barred from it any may go to the river and drink and the blood of Christ is offered as generally to all rich and poore high and low bond and free every one may lay claim unto him come have interest in him Joh. 1. 12. Who ever receiveth him who ever beleeveth the proposall is without restraint none can say I am shut out or excepted Fifthly water is a copious and plentifull element there is no lesse in the river for thy drinking of it there is enough for all men so is the blood of Christ all-sufficient it can never bee drawn dry of his fulnesse wee may all receive and yet hee bee never the more empty hence the Scripture speaks of plenteous redemption Sixthly lastly and especially water is a cleansing and a purifying element and it resembles the blood of Christ fitly in that for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin And here we may also observe the symbolicalnesse betwen the Sacramentall action of washing and the inward grace signified First nothing is washed but that which is unclean even so the Sacramentall washing implies our naturall pollution whosoever submits to this Sacrament of Baptism doth by so doing acknowledge himself to bee defiled whoever brings a childe to bee baptized doth by so doing make confession of originall corruption and sinfulnesse as Johns hearers were baptized of him in Jordan confessing their sins Mat. 3. 6. Secondly as the applying of the water to the body washeth and cleanseth so it is with the blood of Christ it cleanseth not the soule but by being applyed to it in the merit and efficacy of it by the sanctifying Spirit of which the outward ministeriall washing is a sign and seale 1 Cor. 6. 11. What is there besides the naturall fitnesse of the outward things to expresse the inward 2. There is also considerable Gods divine institution ordaining and appointing these things to typifie to the soule Christ crucified in his cleansing quality for otherwise though there were never such aptnesse in the creature yet it hath nothing to do to meddle with a Sacrament unlesse the Lord do specially appropriate it to serve for such a purpose and then with Gods institution there goeth a blessing and a speciall vertue and power attends on a divine Ordinance that which makes the outward signs significant is Gods Word and appointment But is Christ and the cleansing power of his bloud only barely signified in the Sacrament of Baptisme Nay more the inward things are really exhibited to the beleever as well as the outward there is that sacramentall union between them that the one is conveyed and sealed up by the other hence are those phrases of being born again of water and of the holy Ghost Joh. 3. 5. of cleansing by the washing of water Eph. 5. 26. so arise and be baptized and wash away thy sins Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptisme c. the Sacraments being rightly received doe effect that which they doe represent Are all they then that are partakers of the outward washing of baptisme partakers also of the inward washing of the Spirit Doth this Sacrament seal up their spirituall ingraffing into Christ to all who externally receive it Surely no though God hath ordained these outward means for the conveyance of the inward grace to our souls yet there is no necessity that we should tie the working of Gods Spirit to the Sacraments more then to the Word the promises of salvation Christ and all his benefits are preached and offered to all in the ministery of the Word yet all hearers have not them conveyed to their souls by the Spirit but those whom God hath ordained to life so in the Sacraments the outward elements are dispensed to al who make an outward profession of the Gospel for in infants their being born in the bosome of the Church is in stead of an outward profession because man is not able to distinguish corn from chaffe but the inward grace of the Sacrament is not communicated to all but to those onely who are heirs of those promises whereof the Sacraments are seals for without a man have his name in the Covenant the seal set to it confirms nothing to him What is the advantage then or benefit of baptisme to a common Christian The same as was the benefit of Circumcision to the Jew outward Rom. 2. 28. Rom. 3. 1 2. there is a generall grace of Baptisme which all the baptized partake of as a common favour and that is their admission into the visible body of the Church their matriculation and outward incorporating into the number of the worshippers of God by externall communion and so as Circumcision was not onely a seal of the righteousnesse which is by faith but as an overplus God appointed it to be like a wall of separation between Jew and Gentile so is Baptisme a badge of an outward member of the Church a distinction from the common rout of Heathen and God thereby seals a right upon the party baptized to his ordinances that he may use them as his priviledges and wait for an inward blessing by them yet