the more abhominable for the abuse of the holy Vessells Euen as the holy water of triall was to the suspected wife if shée were faulty mortall and deadly but if not it was a blessing Num. 5.11 Euen so the holie water of Baptisme to such as kéepe their promise in sinceritie bringeth a blessing when to such as liue profanely and feare not God it is euen a water of bitternes vnto death Qu. What is the Sacrament af the Lords Supper Ans The Supper of the Lord is a Sacrament of the New Testament instituted by Christ wherein by the taking and eating of the bread blessed and broken and by drinking the wine being blessed is signified and sealed to vs the Communion of the body of Christ crucified Matth. 28.26 27 28. Luke 22.19 20. 1. Corint 10.16 11.24 25. and his bloud shed for vs vpon the Crosse for remission of sinnes and that being incorporated into Christ by his Spirite wee might be more and more strengthened in assurance of eternall life Explic. The Supper of the Lord is that other honourable Seale of Gods couenant in Christ by whom it was instituted wherein are as in all Sacraments two things First the visible Element or outward signe Second the word For as Augustine saith The Word being added to the Element makes a Sacrament The Element or Signe is Bread blessed broken distributed and eaten and the Wine blessed distributed and drunke of the Church or company present Both those are the outward signe which though they be two materially as they say yet in regarde of the end and forme they are but one Our Sauiour Christ intending the nouriture of the Soule by a similitude of the bodies nourishment which consïsteth in bread and drinke The word is the Promise added to the Signe in these words This is my Bodie which is giuen for you This is my blood which c. together with the commandement in these words Doe this c. The element doth represent the inuisible grace of the which the word speaketh and the Word declareth what the inuisible grace is which is represented and sealed by the Element The outward Signe then in this Sacrament is the Bread and Wine as I haue spoken The inward Grace is the Body and Bloud of Christ giuen and shead for our sinnes and the Spirituall eating and drinking of them whereby is signified our Vnion with Christ by faith by the which we drawe from him Righteousnesse Ioy and eternall life according to an excellent Analogie in this Sacrament Now these two the Signe and the thing signified are vnited by the Word in the lawfull vse of this Sacrament which Vnion is only Sacramentall and relatiue wherby the signe is not changed into the thing signified nor the thing signified contained in vnder or in the place of the Signe but by the Signe the thing signified is represented offered and sealed in the lawful vse to Beléeuers For Grace is not so tied to the Sacrament that whosoeuer partakes of the Signe should also of the thing signified or as none could partake of the thing signified without the Signe For the vnbeléeuers may haue the Lords Bread in their mouthes which neuer haue Christ in their hearts as Beléeuers may taste of the swéetnesse of the Lord in their soules which where it can not be had partake not of the Bread and Wine which are the outward Signe Quest What is required that wee may so partake of this Sacrament at the Lords Table that we may be partakers of the inward Grace of the Sacrament Ans Whosoeuer would come worthily to this Sacrament and to his benefite must first examine himselfe 1. Cor. 11.28 and so eate and drinke Explic. To be worthy and to come worthily to the Lords Table are two diuers things none are worthy of so great mercy yet we come worthily whē we try our selues Which triall is of our faith and repentance Concerning Faith first whether we haue a competent knowledge of the doctrine of the Sacrament and why it was instituted secondly whether we beléeue the pardon of our sinnes by Iesus Christ Concerning repentance whether we haue héeretofore or doe now vnfainedly repent of our sinnes purposing to leade a new life He which comes to the Lords Table without Faith and Repentance comes vnworthily and he which findes them in himselfe euen in their beginnings true Math. 9.12 and 11.28 though small and weake comes worthily for such Christ inuites Question How often would you aduise a Christian to receiue the holy Communion Ans So often as there is occasion offered and liberty granted lawfully to receiue the same 1. cor 11.25 Explic. Baptisme is but once administred as being the sacrament of our new Birth euen as we are but once borne But as being borne we often eate to be nourished and to grow so we are often to communicate and to come to the Lords Table first that we may grow in Faith secondly that we may haue occasion to stirre vp our dulnesse both to consider of and to be thankfull for the death of Christ thirdly that we may testifie our Remembrance of Christ fourthly that we may kéepe Vnity and nourish Charity fiftly that wee may immitate the Apostolicall church who seldome came together without the word prayer breaking of bread almesgiuing Neither will this holy Sacrament grow into contempt through the often vse to the godly Acts 2.42 as we sée in the frequent vse of the word and euen of our daily bread Vse 1. Prepare thy self often to come to the Lords Table if occasion fitly be offered that thou tempt not GOD by neglecting his ordinance appoynted for the confirmation of thy Faith And that thou maist performe his commandement who saith Do this often in remembrance of me And that thou maist shew foorth the Lords death till hee come Consider then is once or twice a yeare enough for thy discharge herein Canst thou so neglect the remembrance of his torments who was bruised for thy sins and which bore thine iniquities who hath deliuered thée from Hell and purchased Heauen for thée by his bloud Thy Sauiour passing out of this world by a most bitter passion for thée commends himselfe to thée and commands thée to remember him and to testifie this and thy thankfulnesse for his death to come often to his Table How then doest thou not shewe thy selfe vngratefull and forgetfull which when occasion is offered churlishly turnest thy backe c. Vse 2. He that eateth and drinketh vnworthily eateth and drinketh Iudgement to himselfe Beware therefore how thou presumest to come to the Lords Table without thy wedding garment without preparation Holy things require holy vsage first labour for faith both to vnderstand what the Mystery is that thou mayst discerne the Lords body and also to receiue the grace that is offered therein which without faith thou receiuest not He that beléeueth hath benefite vnspeakeable by the ordinances of God but without faith all is
key so should wee lay vp the word which wee haue receiued The word is a well of life but as Iacobs well it is very deepe Preaching is the drawing of this water our hearing the fetching of it But as wee goe not to the riuer for water to spill it by the way so if we spill and loose the word wee haue receiued what profite shall wee haue And because we are nimble to apprehend and strong to retaine euill things but slow and weake to good things we must earnestly pray and entreate the Lord to sanctifie and to strengthen our memories that that which we haue once heard we may often remember to the benefite of our soules Amen That which is to be done after we haue heard is Meditation the very life of our Hearing and Reading and it is a reuoluing in our mindes and a repeating againe those things which wee heare and read without the which I dare bee bold to say that neuer any did or shall profite in the study of the Word This meditation is either with God or man Meditation with God is either when we giue thanks or pray concerning things heard or read When thou hast heard praise God for it and pray that by the finger of his Spirit it may be written in thy heart and that thou maist finde in thy selfe the liuely formes of the doctrines deliuered It is a good degree of profiting by the Word when we can conclude the things we heare and reade in the forme of a prayer Meditation with Man is either with our selues or others With our selues when wee make triall what we can remember of that wee heare and reade and heere wee must not stay but proceed to the heart and conscience and examine them vpon euery point wee haue heard As if thou hast heard that which before thou knewest not blesse God and labour to bee more confirmed in the truth If any thing hath bene reproued that either thou art guilty or not guilty If guilty blesse God that thou art admonished of thy fault and from hence make thy rise to repentance If thou beest not guilty praise God for preseruing thee from such sinnes so condemned in his word If thou hast heard a vertue or good duety commended then either thou hast not practised it or thou hast If nor beginne heere in the name of God if thou hast praise God for such grace and let such exhortations encourage thee to proceed in wel-doing Meditations with others is when either with our family or with any other of the godly brethren we do reuerently and discreetly conferre of the things deliuered The benefite heereof must needs be great for as two eyes see more then one so when wee meete to conferre of that which we haue heard that which one forgetteth another may remember and that which is not well vnderstood by one is it may bee better marked by another Luk. 24.31 The two Disciples thus coferring had their vnderstanding opened And the men of Berea their faith confirmed Act. 17.11.12 And this is wisely to heare The Lord blesse al his people with this grace for Christs sake Amen Thus much concerning wisedome in hearing the Word Now followeth to be declared how wee should read the holy Scriptures wisely That we are wisely to reade teacheth our Sauiour Mat. 24.15 Let him that readeth consider and wee finde by other experience that our affaires vndertaken rashly and without due consideration succeed not That we may reade wisely three things are necessary 1. Reuerence 2. Order 3. Iudgement First Reuerence is required in our reading of the holy Scriptures both in regard of the Maiesty of the Authour of them which is the liuing God and also in regard of the worthinesse and weightinesse of the contents and matter of them which is the hidden and great mystery of godlinesse concerning Iesus Christ and eternall life The summe of the word of the Lord is The word the Lord In these two respects besides many other the Scriptures are farre more excellent then all other writings whatsoeuer Therefore when thou takest thy Bible remember the Lord whose word it is and sanctifie thy exercise therein with a godly and deuout prayer for leaue and for an vnderstanding heart yea as Moses at the setting forward of the Arke and at the resting of it deuoutly prayed Numb 10.35.36 So whensoeuer thou readest begin and end open and shut thy booke with prayer For as they which come to the Lords Table and eate and drinke vnworthily and irreuerently eate and drinke their owne iudgement not considering the Lords Body 1. Cor. 11.29 So they which come irreuerently to the reading of the Scriptures as to the reading of any prophane or common booke reade to their owne iudgement for not considering the Lords Booke As we reade that the Lord commanded Moses to put off his shooes when hee drew neare the burning Bush Exod. 3.5 because the ground whereon hee stoode was holy ground So when wee drawne neare to the Lord in offering to reade his word hee commaundeth vs to put on holy and reuerent affections because the Booke wee reade is a holie Booke For which way soeuer we turne or cast our eies in euery leafe and page thereof the holy and reuerent name of the Lord is engrauen As Peter therefore writeth of speaking If any man speake let him talke as the word of God 1. Pet. 4.11 so may I say if any reade let him reade as the words of God For as many thousands of the Bethshemites were sore punished for their irreuerent gazing vpon the Arke 1. Sa. 6.19 as we reade also of Vzzah 1. Ch. 13.10 So verily the iust Lord striketh many Readers with blindnes and hardnes of heart for irreuerent vsage of his holy Scriptures When thou readest therefore be reuerent and pray Pray for this is the way to obtaine wisedome Iames 1.5 Luke 11.13 and to obtaine the Spirite which spirit leadeth in to the knowledge and practise of all trueth Iohn 18.13 and which reuealeth vnto vs the hidden things of God 1. Cor. 2.10 Vse reuerence also For the feare of God is the beginning of wisedome Prou. 1.7 And the secret of the Lord is reuealed to them which fear him and his couenant to giue them vnderstanding The Lord put in our hearts this feare for Christs sake Psa 25.14 Amen The second thing required in the reading of the word is Order and Methode which is a great furtherance of knowledge and a singular helpe of memorie An army disranked in and out of battell aray neuer getreth the victory so neither doth disorderly and confused reading get any great measure of grounded knowledge As Saint Luke wrote the Gospel in an orderly manner from point to point Luke 1.3 so wee are to reade the word in an orderly manner going forward from point to point Memorable is the example of one Alphonsus a King of Spaine who notwithstanding the affaires
which also afterwards will breake out into the second act in time to come Euen as therefore we kill an old Wolfe or Snake for the hurt it hath done or is ready now to do and also all the yong ones for the hurtfull nature they haue which in time will shew it selfe So God may iustly cast euen Infants into Hell for the corruption of their nature and will all such of them which he hath not by election of grace ordained to eternall life Vse 2. Seing there is in euery one an inclination through corruption vnto all sinne euen that vnpardonable one then if thou haue receiued grace and power to maister thy corruptions acknowledge him who hath discerned thée and when thou séest a Drunkard or any other sinner wallowing in his sinne praise God for thou art of the same Mould and Mettall and if thou doest not the like it is not the goodnesse of thy nature but the mercy of God restraining or sanctifying thy corrupt heart Also let it teach thée not to despaire of thy neighbour or rashly to condemne him that yet hath not obtained grace For as thou being by nature in the same condemnation hast obtained mercy so what knowest thou how God will deale with him Rather pray for him and endeuour to bring him to the partaking of that grace which thou hast receiued which is indéed a property of true grace Vse 3. This also teacheth a singular point of Wisedome namely in the practise of repentance to strike at the roote to crucifie the flesh and the affections and to destroy the body of Sinne As Physitions which in the curing of a disease remoue the cause or as a man that would destroy Wéeds pluckes them vp Roote and Rinde bend all thy force study and sorrow in repentance first this way For from whence are Drunkennesse Whooredome Idolatry Blasphemy Lying c. euen from this bitter root this vncleane fountaine of Originall sinne 2. Reg. 2.21 As therefore Elisha healed the bitter Waters by seasoning them at the Spring So he that would haue a sound and holy life must labour to be sound within and that his heart be truely seasoned with grace else all is to no purpose And here is the difference betwéen Hypocrites and such as are truly renewed they cut off the branches these the roote they reforme the action these the affection of sinne Therfore as Sara will haue Ismael put away and the Bond-woman his mother also so are we also to put from vs all euill actions and to mortifie euen the affection of sinning if we would soundly repent Q. You speake of Actuall and Originall sinne what is sinne Ans Sinne is the transgression of the Law 1. Ioh. 3.4 Q. What is the Law you speake of Ans The Law which I meane is the eternall Rule of Righteousnesse in God manifested to man first in the Creation afterward repeated by the voyce of God and written in two Tables of stone by the finger of God containing diuine precepts what we should be doe and leaue vndone requiring perfect obedience vnder the hope of life Esay 8.20 Exo. 20.1 c. Psal 19.11 119.105 Leui. 18.5 Deu. 27.27 and punishing the least disobedience with eternal death Exp. The law is taken sundry waies in the Scripture héere we take it for the Morall law contained in the ten Commandements we call it an eternall Rule of righteousnesse in God because it is a bright beame issuing from the Father of Lights containing the summe of his wil concerning his worshiip and the duety of man vnto him and to his neighbour For Gods wil is the rule of all righteousnesse the Law the Copy of it Math. 6.10 and 7.21 therefore obedience of workes is called diuerse times doing of Gods will in his word This Law is an eternall rule because it was alwayes in God and shall for euer continue euen vnto all eternity perfectly to be kept in heauen and also to distinguish it from the Ceremoniall and Iudiciall Lawes which are abrogated The Ceremoniall in regard of Vse and Obseruation and the Iudiciall in regarde of Obligation So that as wee may at no hand bring into vse the Leuiticall Ceremonies so we are not bound to the same forme of Lawes Politicall which were giuen to the Common-wealth of the Iewes And yet the generall equitie of both remaines of the Iudicialls that sinne is to be punished by the Magistrate of the Ceremonialls that God is to bee worshipped in the comelinesse himselfe hath commaunded besides the substance of these Ceremonies which remaines for euer Iesus Christ This Law was at the first printed in Adams heart the knowledge and loue thereof being a part of the Image of God in him A glimmering whereof God in his singular wisedome continued in the heart of man after the fall namely so much as might serue for the continuing of fellowship and society amongst men Rom. 1.19.2.15 and which might leaue them without excuse This remnant we vsually call the Law of Nature not that mans nature is the Author of it but because it is imprinted in the same Afterward the Lord repeated that Law on Mount Sinai and writ it in two tables of stone to conuince the stony hearts of men Quest What are the words of this Law Ans The words of this Law are these Then God spake all these words and said I am the Lord thy God which brought thee c. as it followeth in Exodus chap. 20. from the beginning of the first verse to the end of the sixteenth Expli These tenne Lawes or Lawe Sentences are the ground and rule of all righteousnesse with the which whatsoeuer agréeth is good Whatsoeuer disagréeth is euill containing the generall heads of al duties to God and man which can be required Diuided into two Tables the first containing our duety to God the summe where of is Thou shalt loue the Lord thy God with all thy heart c. The second our duety to our neighbour the summe whereof is Matth. 22.37 38 39. Thou shalt loue thy neighbour as thy selfe Also it is diuided into tenne Precepts The manner of giuing this law was very solemne and terrible Deut. 10.4 Exod. 19. worthy to be often read and marked of all For the meaning of these Commandements these generall Rules are to be obserued First they are to be vnderstood as the Prophets and Apostles haue expounded and taught them Secondly In all affirmatiue Precepts the negatiue and in all negatiue the affirmatiue are to be vnderstood Thirdly the maner of speach is to be obserued as first concerning persons by Thou shalt and shalt not is meant euery one none are exempted Secondly concerning things forbidden or commaunded vnder one particular named all of that nature and kind with the signes causes and effects are vnderstood Fourthly the Lawe is spirituall not onely brideling the hands but the heart and first motions thereof Fiftly No creature can fully sée into the depth of the doctrine and
Psal 19. 119. Secondly to discouer make worse and condemne sinne Thirdly to instruct vs in the true worship of God and to rule our liues Expl. If a man know not the vse of that which he possesseth or haue a Iewell and know not what it is good for it is vnprofitable to him So the Law is good to him which knoweth how to vse it 1. Tim. 1.8 And a man may so vse it that it may bee most hurtfull vnto him as namely if he seeke Iustification by it which is onely by faith in Christ It may not be vsed as a healing Plaister for it hath no such nature but as a Corrasiue that the dead flesh of our proud hearts being eaten out by the sharpenesse of the Law we may be fit to be healed by the Bloud of Christ First therefore the Law serues by the threates of it to restraine vs from sinne and to keep and containe vs in obedience and this is the vse which the Pharisies and Hypocrites make onely of it being indeed proper to the vnregenerate and therefore also dealing with the beleeuers so farre as they are vnregenerate For otherwise as they are spirituall they are a Law to themselues and the Law not put for them they doing of themselues by the guift of Sanctification willingly that which the Law enioynes vnder the penalty of the curse and would also do it though the Law threatned not Euen as a mother loues her child of her olune accord though the Law also require the same Secondly it serues to discouer sinne and to prouoke it and to damne it The first and last of these three being naturall to the Law the second the effect of the law not of it selfe but through our corrupt nature which takes occasion by the Law which is good and forbids euill to bée the worse Now in these respects the Law is said to worke anger Rom. 4.15 1. Cor. 3.7 and to be the ministery of death Thirdly the Law serues for a doctrine to instruct vs not what to do to be iustified but to shew vs wherein stands our duty to God and man and what to do to shew our selues thankefull for our Iustification by Iesus Christ Vse 1. Héere we may take knowledge of the vilenesse of our Nature which is the worse for that for which it should bée the better turning that into death which was ordained for life For euen as a corrupt stomacke turnes good meate into the nature of the disease so till grace come by Christ wée are the worse for the Law longing after that which is forbidden Euen as there was but one Trée forbidden and that must Eue haue or none So is it with vs our corruption iudging stollen waters swéeter then those of our Fountaine For as a Riuer when the course of it is stopt it riseth and swels against the impediment So doth our vile nature against the Law being so much the more euill by how much the more the Law commands vs to be good This should serue excéedingly to humble vs and to séeke for the renouation of the Spirit that wée may loue the Law and obey it For heere is the weakenesse of the Law it shewes that which is good but giues no power to do it But the Gospell teaching vs better then the Law learnes vs ouer the same lesson againe and giues power also to do the same Vse 2. Héere also we sée how necessary the Preaching of the Law is to prepare men for Christ though it haue no skill or power to apply him Euen as the Néedle is necessary to make a way for the thred whereby the rent is sowne vp though it bée the thrid that fastheth the péece together not the Néedle and without the Néedle the Thrid cannot do it Euen so it is the Gospell which blesseth the Conscience with Peace but first the Law must make way for the same For euen as the Land is not fit to receiue the Séede till it bee torne vp with the Plough So neither are wée fit to receiue Grace vnto Life till we being humbled by the Law be made to sée what néede we haue of a Redéemer Of this vse of the Law wée haue example in Dauid 2. Sam. 12.1.15 Act. 2.37 Examine then how thou camest by the perswasion thou hast of grace by Christ if thou wert neuer vnder the hammer of the law and bruised by it thou art not healed by Christ but if thou camest by thy comfort this way after an vnfeigned humiliation by the law and now thou endeuourest and hast respect to all the commandements thereof then thou mayest haue assurance of the goodnesse of thy estate otherwise thou mayest iustly doubt of it Q. Can you perfectly keepe the law Ans I confesse that no man liuing is able to performe that perfect obedience which the law requireth Iames 3.2 Psa 143.2 Expl. Adam in his innocency was able to haue performed perfect obedience to the law both in regard of perfection of parts and also of degrées which in the state of corruption is impossible euen to the regenerate in their owne persons in this life though in the life to come they shall most perfectly fulfill the same in their owne persons when the Image of CHRIST shall perfectly be renewed in them Now if any should say that it is vnméet to thinke that God should punish for the breach of that law which is impossible to be kept It is answered that the law was possible to man as God made him though it be vnpossible as man made himselfe As iustly then as a man may require his debt of him who through his owne vnthriftinesse hath made himselfe vnable to pay it Euen so may God most iustly require that of vs vnto the which he did inable vs though we wantonly haue dis-inabled our selues Wherfore if at any time we read that the Saints are said to be perfect and to kéepe the law it is not to be vnderstood of perfection or obedience legally taken according to the strict rigor of the law but Euangellically or according to the mitigation of the Gospell which is first when the party obeying is in Christ in whom all our imperfections are expiated and our spirituall sacrifices accepted 1. Pet. 2.5 Secondly when the heart is vpright and sincerely affected to all the Commandements of GOD. Thirdly in comparison of others as Noah a perfect and iust man not simply but in his generation as Iudah cals Thamar more righteous though sinfull enough Fourthly when we aime at perfection the Lord in mercy accounting vs not as we are according to the strict rule of his iustice but as we would be through the worke of his Spirit in our hearts If any shall obiect that the workes of the Saints are the workes of the Spirit therefore perfect It is safely answered that if they were the workes of the Spirit alone it were true but they are so the workes of the Spirit that they are our workes
in all the chiefest Citties and Townes and in many other places as any Church in Europe whereby thousands are taught the true knowledge of Iesus Christ are confirmed in the faith and continued in holy obedience liuing dying in most heauenly certaine assurance of Gods fauour and of eternall life Despise not then that Church which by the Word and Sacraments and the Discipline she hath bringeth forth nurseth and bringeth vp euen to their seating in the Land of Canaan thousands and that not once in twenty yeares extraordinarily but daily ordinarily through the great blessing of God c. Q. Tell me what is the Ministery of the Word and Sacraments you speake of Ans The Ministery of the Word and Sacraments is an office ordeined by the Holy Trinity 1. Cor. 12.28 Eph. 4.11 1. Cor. 12.11 Mat. 28.19 20. 1. Cor. 13.9.10 1. Cor. 14.34 1. Tim. 3.2 c. Tit. 1.6.7.8 1. Tim. 3.2 2. Tim. 2.15.24 Ro. 10.14 Heb. 5.4 5 Mat. 28.19 the Father the Sonne and the holy Ghost to be in the Church to the end of the world whereby men of vnblameable conuersation able and apt to teach being lawfully called doe administer holy things in publique Prayer and thankes-giuing dispensing the Word and Sacraments Expli The Ministery of the Word and Sacraments is not an Inuention of man hut of God himselfe for the saluation of man most necessary not in regard of God who is able without it to effect his purpose but of vs who ordinarily without it cannot be saued in as much as God hath once ordained by the foolishnes of Preaching to saue then which beléeue called foolishnesse when indéed it is the wisedome of God because ignorant and euill men so account of it This calling is either Inward or Outward The Inward is the good testimony of our hearts that not through ambition or couetousnesse c. we séeke and accept of such office but onely through a sincere desire in the feare of God to edifie and build vp Gods Church And this calling must be in all who would approue their Ministery to God The outward is that which is according to the comely order of the Church and it is Ordinary or Extraordinary 1. Tim. 3. Titus 1. The Ordinary is that calling which by men is administred according to such a comely order which is agréeable to the word Extraordinary calling is that which is immediately from God without the ministery of man before spoken of as the calling of Iohn Baptist And this is not to be expected or pretended in an established Church But when the state of a Church is wholly decayed or interrupted God doth extraordinarily stirre vp and endue with answerable gifts some to restore the same There are foure rules to be obserued in the examining of such a Calling The first is concerning the time and place whether it be there and then where and when there is no vse or possibility of lawfull ordinary calling Secondly concerning the life and doctrine of such Ioh. 5.39 Mat. 7.20 that they be in more then ordinary manner answerable to the Word Thirdly concerning their gifts as Knowledge Wisedome Utterance vndantable Courage that these be manifestly extraordinary in them Fourthly for the successe effect and continuance that it bring an incredible and vnexpected blessing in Reformation and Conuersion notwithstanding any opposition made by the whole world and the deuill himselfe Where there is an extraordinary calling pretended and not according to these Rules it is to be accounted a deceit and wicked imposture and such which pretend the same to be of the number of those of whom Paul speaketh Rom. 16.18 Vse 1. Art thou a Minister enabled with gifts Presume not though into the Office of the Ministery without the calling of the Church As Esay goeth not till he be sent Esay 6.6 and Iohn stayeth his Preaching till the appointed time And our Sauiour Christ till he was Baptized c. Vse 2. Art thou enadled with gifts Luk. 1.80 and lawfully called Looke well to the Ministration thou hast receiued of the Lord stirre vp the gift that is in thée be diligent and faithfull cast of all impediments as too much worldlinesse the practise of other Callings as Phisicke Surgery c. for this Calling requireth a whole man and who is sufficient for it The reward of the faithfull is great the punishment of the slothfull great also Preach but not thy selfe or thy owne deuices but the sincere Word of God and let thy life be an example to thy Flocke that they may reuerence thee as well when they see thée as when they heare thée if thou wouldest do good and haue comfort of thy labours c. Vse 3. Reuerence the Ministery of the Word as the ordinance of God and receiue the Ministers in all loue and respect for their workes sake and the doctrine they deliuer according to the Scriptures as the word of man but as it is indéed the Word of the liuing God Phil. 2.29 1. Thess 2.13 5.12.13 Speake not euill of the Ministery of the Word neither account it as a base or bootlesse thing for without it ordinarily thou canst not haue faith neither canst thou be begotten vnto Christ Rom. 10.17 Iames 1.18 1. Cor. 4.15 1. Cor. 1.21 c. nor finally be saued For God hath pleased by the foolishnesse of Preaching to saue them which beleeue c. Quest What are the Sacraments Ans The Sacraments are visible and outward Signes and Seales instituted and ordained of God whereby he confirmeth to the Elect the free promise of the Gospell Rom. 4.11 Gen. 17.7.10.11 1. Cor. 11.23 and also bindeth them to the performance of duty to himselfe Quest How many Sacraments hath the Church of God now Ans Onely two 1. Cor. 12.13 Act. 2.38.41 Baptisme and the Supper of the Lord. Quest What is Baptisme Ans It is a Sacrament of the new Testament instituted by Christ in the which the confecrated water representeth the Bloud of Christ sealing to all that are sprinkled therewith into the name of the Father the Soune and the Holy Ghost the merite of Christ remission of finnes Rom. 4.11 Col. 2.12 Rom. 6.3.4.5 1. Pet. 3.21 and Eternall Life and testifying our grafting into Christ and Regeneration with the repromission of our obedience Expl. God is the Authour of Sacraments and none can adde any to the Word but God Now God added them to the Word not that the Word was not sufficient without them but for a helpe to our weakenesse that wée might haue as it were liuely pawnes before our eyes of those things which wee heare with our eares as euen Adam had Sacraments in Paradice and these he ordained to be Seales of the couenant of Grace which was not néedfull on Gods part who is alwaies better then his word but it was néedfull for vs to succour whose weakenesse who in regard of our vnworthinesse are prone to doubting the Lord