power onely to the Scriptures and therefore we must exclude all vnwritten Traditions or Decrées of men though neuer so holy and learned from being this Rule or any part thereof Therefore we are forbidden to adde Deut. 4.2 Reu. 22.18 19. or take from the written word of God Beléeuest thou the Scriptures They say thou shalt not adde to them And therefore Tertullian saith When we beléeue wée beléeue this first that there is nothing more which we ought to beléeue Vse 2. This bindeth all to all reuerence in reading Prou. 1.7 Psa 25.14 1. Pet. 4.11 speaking hearing of the word because of the Author which is God and to all care to know vnderstand beléeue and obey the same because to this purpose it is giuen vs as a most perfect Rule by God himselfe Q. The holy Scriptures are Diuine and Canonicall in themselues Esay 8.20 Deut. 5.32 Ioh. 5.39 2. Pet. 1.19 Gal. 6.16 2. Iohn 10 Iohn 7.17 1. Cor. 2.10.11.12 1. Ioh. 2.27 5.10 but how do we know that they be so Ans We know that they are so both by the testimony of themselues for so the old Testament testifieth of it selfe the new of the old and of it selfe and also by the witnesse of the Holy Ghost in our hearts Expli There are two principall arguments of the Diuinity of the Scriptures to vs 2. Sam. 23 2. Luk. 1.70 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13 the first is their owne voyce witnessing that they are of God as often this is repeated in the Prophets Thus saith the Lord. And this is the chiefest Argument euen the very voice of God himselfe of which we may safely collect thus If the Scriptures be true when they speake of things to come then also when they speake of things present The second argument is like vnto the first and it is the testimony of the Holy Ghost which as it inspired the holy men to write so also it teacheth the children of God to beléeue the Scriptures 2. Pet. 1.21 1. Cor. 2.10 for if faith be the gift of God as it is then also to beléeue the Scriptures to be the word of God The first of these is to perswade others and our selues the other chiefly to satisfie our our selues which also is alwaies agréeable to the Scriptures and is to be examined by the same Vnto these two you may adde also their miraculous preseruation notwithstanding the rage of all Iulians and Diuels the diuine vocation mission and life of the Writers the Maiesty of the stile the purity of the Doctrine their power vpon the conscience for the confounding and breaking of the stubborne and for the raising conuerting and comforting of the broken and such like Vse This serues to confute the Papists who hold that the only chiefe argument whereby we are perswaded of the authority of the Scriptures is the testimony of the Church we willingly acknowledge that the Church is a meanes whereby wee come to the knowledge of the Scriptures but not that for the which only we beléeue them to be diuine The Scriptures are a Rule 1. Tim. 3.15 the office of the Church is to keep to vse this Rule Now as the worke-man which vseth a Rule giues not that power to it wherby it iudgeth the dimensions but it hath it of its owne nature by an inward essentiall property as it is a Rule so also the Scriptures haue not this power of the Church though the Church haue power skill to vse the same And therfore our Sauiour when question was whether he were the Messiah or no resteth not on the witnesse of Iohn Iohn 5.36 Ibid. Vers 37. Verse 39. but vpon greater and better witnesse this witnesse was his workes the witnesse of his Father and of the holy Scriptures So when the Tessalonians receiued the preaching of Paul as the word of God 1. Thes 2.13 it was not the testimony of any Church nor the worthinesse of Paul a meane poore man but the very force of the word it selfe which bowed their hearts The testimony of the Church is to be reuerenced is good but not infallible The testimony of the Scriptures themselues is better and infallible The Church is to be proued by the Scriptures not the scriptures only by the Church Yea the Papists to proue the infallibility of the Church flie to the Scriptures And vniuersally Mat. 16.18 1. Tim. 3.15 the authority prouing is greater more certaine more knowne then the conclusion proued by the same Yea if we should belieue the Scriptures onely for the authority of the Church which is in conclusion the Pope his Prelates then first they should be Iudges in their own cause which is vnequall Secondly there could be no certainty of Faith or Religion because the Church hath varied diuersly in her iudgement of the Canon Thirdly why may not the Turkes perswade themselues that their testimony of their Alcoran is as sufficient as ours of the Scriptures Fourthly this is to subiect the Word of God to the will of Man yea God to man so that God shall not be beleeued to speake to vs nor we beleeue him when he speaks vnlesse it please the Church that is the Pope and his Prelates yea there shal be no more difference betweene God the Diuel truth lying the sacred and diuine Scriptures and the Alcoran of the Turkes then the Church shall thinke fit which is most horrible blasphemy The Lord open the eies of our Aduersaries the Papists to consider it Q. How do these holy Scriptures set forth and describe God or what do you beleeue God to be according to the Scriptures Ans I beleeue by the Scriptures that God is a Spirit being of himselfe and giuing being to all things Infinite Eternall Almighty Knowing all things c. Wisedome Goodnesse Mercy Truth Iustice it selfe c. The Father the Son and the Holy Ghost The Creator and Preseruer of all things The Redeemer and Sanctifier of his Church Expl. None must imagine that I haue set downe all that can be said of God for there are many other particulars in the holy Scriptures but these are the heads neither can the knowledge of Men Angels expresse fully the amplitude of his essence and glory Though that so much as is auaileable for vs to know himselfe hath reuealed in his word for it is most true that a learned man said Ramus God cannot be defined without his owne logicke This is not a Definition but a Description taken out of the Scriptures consisting of thrée parts first of Attributes secondly of Relations and proprieties of persons Thirdly of Actions and Effects which are generall as Creation Prouidence speciall belonging only to his Church which are principally two Redemption and Sanctification Of these I purpose according as God enableth to enquire in order according to the Scriptures and first I will briefly expound the Atributes as they are alleaged We
cause that after long Preaching many remaine very grosly ignorant Q. What doe you meane by this word Testament Ans By Testament I vnderstand the vnchangeable Couenant betweene God and man Gen. 17.1.2.7.9 Ier. 31.1.31.32.2 Cor. 6.18 concerning the mercy of God by Christ to man and mans obedience to God Q You say that the holy Scriptures are the Bookes of the Old and New Testament Are there then two Testaments Ans I beleeue that the Testament or Couenant of God is but one in regard of Substance though in regard of Circumstance it be said Gal. 4.24 that there are two Expli The Doctrine of Grace offering to men in the name of God saluation and binding man to obedience and thankefulnesse to God is called in regard of the forme of conuention agréement betwéene God and man a Couenant and in regard of the maner of confirming it a Testament being in many things like a Testament For first as in a Testament or last Will the Testators minde is declared so is the will of God in his word Secondly as in a Will so héere is a Testator which is Christ a Legacie which is eternall life Heires which are the Elect an instrument and Writing which are the Scriptures and Seales which are the Sacraments Thirdly and principally as a Testament is in force by the death of the Testator Heb. 9.16.17 so the Couenant of God is ratified by the death of Christ This Couenant is and hath béene alwaies one and the same to Abraham and the Elect before Christ Rom. 4.23 24. the same that it is to vs for all are saued by Christ they by him to come wée by him come in the flesh Acts 15.11 But because God in his manifold wisedome otherwise propounded it to the Fathers otherwise to vs Euen as a Physition administreth after one manner to a child after an other to a man growne for the diuersitie of their age and temperament therefore it is said to be double God bringing them and vs after a diuers manner to the knowledge of saluation by his Sonne Christ For before the comming of Christ the manner of the Couenant to the Fathers was darke burdensome and costly they being gouerned and tutored by the ministery of the Law a seuere Schoole-maister Gal. 3 24. vnder hard conditions as the yoake of many diners Ceremonies to be abolished Heb. 15.10 Gal. 3.10 and the burden of the Curse and hence it is called Old but vnto vs all things are after a more plaine easie and frée manner without the same strict exaction of the law of obedience to be performed in our owne persons Act. 13.38.39 the grieuous burden of the Curse and the intollerable yoake of Ceremonies being remoued from our neckes by the preaching of the Gospell and for this it is called New Therefore Saint Augustine said that the new Testament was hidden in the Old and the Old manifested in the New Wherefore when you read in the Scriptures that the old Testament was but for a tune Heb. 8.6.7.8.9.10.11 and to be abolished c. and that the new is better and such like vnderstand this opposition and abolition not in the bookes for the bookes of the old Testament are the word of God which abideth foreuer nor in the substance or matter but in regard of circumstances afore spoken Notwithstanding this the Law it selfe or Decalogue which by a figure is sometimes called the Couenant must be holden to be a diuers kinde of doctrine from the Gospell and bringing forth in respect of vs contrary effects 2. Cor. 3.7.8.9 and the Gospell not to bee a new Law differing from the old onely by a further degrée of perfection or by addition of Councels as the Papists teach Vse 1. Remember that to be in couenant with God is the fountaine of all thy happinesse which Couenant the Law is not but it is the Copy as it were of the Articles points agréed vpon betwéene God and thy selfe declaring not why God is thy God but what he requireth of thée nor why thou art receiued to grace but what thou promisest to do As then when thou sealest to Couenants or Indentures which are for thy great aduantage thou labourest well to vnderstand what thou sealest to and art careful to kéepe conditions on thy part so this requireth that thou shouldest know the law of thy God with the particular points thereof and if thou expectest the aduantage of the couenant that thou shouldest precisely kéepe the conditions on thy part which if thou doest not but transgressest it is as if thou shouldest deny thine owne hand and seale Vse 2. Remember also that the Scriptures are Christs Testament wherein thou hast a rich bequeathment of eternall life As men neglect not to haue the Copies of their fathers wils wherein the inheritance is giuen them and aske counsel and are very conuersant in them that they may vnderstand euery tittle in them Iohn 5.39 Col. 3.16 so shouldest thou be diligently conuersant in the word of God Q. Of what authority are the holy Scriptures An. I beleeue that they are of a diuine Authority whereby we are infallibly certaine of the Doctrine contained in them Psal 119.9 Esay 8.20 Gal. 6.16 Phil. 3.16 2. Tim. 3.16 2 Pet. 1.19 and necessarily bound to beleeue and obey the same Being therefore called the word of God and the perfect and onely Canon of our faith and life Expl. The Scriptures are two waies taken essentially for the doctrine contained in them and accidentally for the writings wherein such Doctrine is expressed now in both these they are Diuine but Canonicall properly the first way The whole Scripture is the rule but not the whole of the Scripture as in a Carpenters Rule euery thing that is of the Rule is not the Rule The Scriptures are Diuine and infallible because God is the Author who can neither be deceiued nor deceiue by word signe or writing They are Canonical 2. Tim. 3.16 2. Pet. 1.20 21. Esay 8.20 Rom. 15.4 1. Tim. 3.14.15 Ioh. 20.31 because written to this end namely to be the rule of our Faith and Life And of this authority they are in themselues though all the world should contradict it or be ignorant of it As the sunne was the measure of the day night before either man or beast were made to behold it That they are diuine it must néeds be Deut. 5.32 Eze. 20.29 2. Tim. 3.16 because of God the Author and Canonicall they must nées be because diuine which two agrée together as the cause and the effect Vse 1. Hence wée learne that by the Scriptures as by a supreme Iudge all controuersies in Religion are to be decided Euen as all difference and strife about weight is ended by an euen and iust ballance so all dissention in the faith is by the vnpartiall beame of the Sanctuary which is the Scriptures easily certainly compounded Yea we attribute this
Esa 49.15 yet the Lord will not forget thee Yea Esa 54.10 the Mountaines shall remoue and the Hils fall downe but my mercy shall not faile nor my couenant of peace fall away saith Ichouah who hath compassion Thus much of Diuine Attributes Mat. 3.16.17 28.19 1. Ioh. 5.7 Deut. 6.4 Esay 44.4 1. Cor. 8.6 Eph. 4.5 1. Tim. 2.5 now of relation of Persons Q. You said that God is the Father the Sonne and the Holy Ghost are there not then three Gods Ans No These are three Persons subsisting in the Diuine Essence I beleeue there is but one God Ex. That there is one God 3 Persons is a Mystery propoūded in the Scriptures to our faith to beléeue not to our reason to dispute and discusse Wée know it is so because God hath so reuealed but the reason of it wée are not capable of and therefore wée must bée wise vnto sobriety admiring with humble acknowledgement this great Mistery Wée may not bée ignorant of it nor curious in inquiring into that which is not manifested both are very hurtful This then must bée holden that the God-head or Essence of God is one vndiuided the Persons onely distinguished not Essentially for euery one hath the whole Essence of the God-head and is that onely true God nor onely rationally but really and yet in a manner incomprehensible vnknown of vs. The Father is that God so is the Son so is the Holy Ghost Not thrée Gods nor thrée Eternals but One As Athanasius excellently in his Créed Neither aforencr after other And yet the Father is not the Sonne nor the Sonne the Father neither of these the Holy Ghost nor the Holy Ghost either of them but really distinguisht one from another in regard of their Persons So that the Father is another Person from the Sonne not another thing or another God c. Wée must beléue the Essence to bée one the persons to bée three neither confounding the Persons nor diuiding the Substance Vse Bee exceeding carefull rightly to vnderstand these things For as August wee cannot liue well vnlesse wee beleeue well of God And againe Errour is no where more dangerous seeking and study no where more painefull Finding no where more profitable If we conceiue amisse heere to whom are our prayers directed to whom our Worship Not to the true God but to the frame of our owne braines When wee pray therefore sometimes naming the Father sometimes the Sonne sometimes the Holy Ghost wee direct our prayers to the Diuine Essence and together to the three Persons Because we beleeue and professe not onely that the three Persons are the true God but that euery Person is not a part of that one Diuine Essence but the whole Diuine Essence that is the onely true God besides whom there is no other They that call vpon one of the Persons as separate from the rest erre from the true God according to that of our Sauiour The Lord eulighten vs. Ioh. 5.23 Q. What meane you by these words Essence and Person Ans Essence is the Nature common to the three Persons being the same vndiuided and whole in euery of them subsisting by it selfe A Person is a Subsistance in the Diuine Nature or that one Essence which being referred to the other Persons is distinguished from them by an incommunicable Property And this is the sacred and secret mystery of the Trinity in Vnity and Vnity in Trinity for euer to be adored Expl. These words Essence Person as also Trinity Vnity are not all in the Scriptures but the things signified by them are which tearmes the Church hath béene driuen by a necessity of speaking to finde out and to vse to auoyde the snares of Heretickes who vnder the words of the Church in time past hidde their hereticall prauities and so by their likely spéech conueyed their poyson to the vnskilfull As the Church acknowledged God to be one so the Heretickes but in a diuers sence The Church one in Essence the Heretickes not so but one in consent and will c. And therefore the Church out of the common vsuall maner of speaking vpon this necessitie borrowed certaine tearmes to defeat the Heretickes which tearmes it hath taken not as though these or any other could fully expresse this mystery but that it might not wholy be concealed of the which an Emperour spake well and modestly Gratian to Ambr. We speake of these things not as we ought but as we can Neither doth the Church vse these tearmes Essence Person in their common and vsuall meaning wholly as namely The Essence of man is a thing communicable but it is an vniuersall Name which truely exsisteth not by it selfe but is onely a collection of the minde and therein conceiued But Essence Diuine as it is communicable so also it truely is and subsisteth and is not an imaginary thing as the former nor an vniuersall name as the Philosophers speake of the humane Essence but the Diuine nature subsisting indéede being common to the thrée Persons and whole in euery one So also of the word Person In men what a person is we vnderstand as Peter Iohn and Paul are 3. persons to whom is common one humane nature So Father Sonne and Holy-ghost are thrée Persons to whom is common the Diuine nature but here is wonderfull difference First the Diuine nature common to the thrée Persons truly subsisteth so doth not the humane Secondly The thrée Diuine Persons differ not in substance but the thrée humane Persons doe substantially differ so that one whole is wholy distinct from an other Thirdly In the humane Persons there is a difference betwéene them in time as one yonger then another In dignity one more worthy then another In will one contradicteth another In works one laboureth more then another but there is none of these things in the Diuine Persons Fourthly In humane Persons it followeth not Iohn 14.10 where one is that there the other should be Paul is at Rome Peter at Antioch but in the Diuine it is otherwise Iohn 8.29 where one is there are all for their common and vndiuided Essence These things are after an vnspeakeable manner Vse That as wee reuerently thinke of this wonderfull mystery so that wee wisely speake of it not taking to our selues liberty to vse new formes of speaking or to swarue from the receiued custome approued by the Church according to the Scriptures but that as duetifull children wee tie our selues to her wholesome language For as Saint Hierome said Heresie breedeth out of words improperly vttered And Saint Augustines caueat is singular If thou canst not find what God is yet take heede to thinke of God that which he is not This doctrine of the true God one in Essence three in Persons is most religiously to be learned kept professed maintained and taught in the Church both for the glorie of the True God and also to distinguish vs from Iewes Turkes and Infidells and for our owne
the righteousnesse for the which I am iustified in the sight of God is not in me Iere. 23.6 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9 but in Iesus Christ my Redeemer and Surety Explic. Those things though they séeme hard yet are easie inough to him which is willing to learne and beléeue the Scriptures and doth not desire to make his faith subiect to his reason We must then know that Christ is our Suretie Hebr. 7 2◠and looke as the debter is discharged by the payment performed by the Surety and such payment made is imputed to tho Debter and reckoned as if he had payed it himselfe So God in sentence giuing imputeth vnto vs that which our Surety hath done or suffered for vs and whatsoeuer wée are in our selues respecteth vs as if it had béene done by vs and so dischargeth vs. If any shall obiect and say How can I be righteous by anothers Righteousnesse Suppose Christs Why may I not as well be said to liue by the humane Soule of Christ as to be instified by his Righteousnesse The answere is ready That those two things are not like as they are supposed to be Because the humane Soule of Christ was not giuen him or appointed to this end to enliue and informe my bodie but the Righteousnesse of Christ was appointed by God to this end that I thereby should be accounted righteous before him For the quality property or nature of any thing whereby it is apt and fitte vnto this or vnto that is from and depends vpon the appoyntment of God the GOD of Nature the affection of the Creature whereby it naturally produceth any effect being the effect or creation of God So that if you aske Why doth the Sunne shine the Fire burne c. I answere Because GOD hath appoynted them so to doe which appoyntment of his is their very nature As then it is naturall for the Sunne to shine and the fire to burne and that I should be warmed by the heate which is in the fire because God hath so appointed So also it is as naturall an effect for the righteousnesse of Christ to iustifie Beléeuers Because God hath appoynted it to that end and purpose For it falls not out at aduenture that Christs Righteousnes should be ours but God in his Eternall Counsell appoynted Christ to be our Suretie and for his righteousnesse sake to accept of vs as if we had béene perfitly righteous in our selues Rom. 3.25 26. Therefore wee may bee bolde to trust to this in asmuch as the Scriptures teach that Christ was appoynted and his righteousnesse giuen to Beléeuers to this verie end that in and by it their sinnes might be forgiuen and they pronounced righteous in him 1. Cor. 1.30 Moreouer we beléeue that Christ dyed What was that which made him according to the counsell of his Father subiect to death Euen our sinnes which were imputed to him If therefore wée beléeue that the sinnes which were in vs and not subiectiuely in him did make him die why should we doubt but that the righteousnesse which is in him and not subiectiuely in vs should instifie vs before GOD 2. Cor. 5.21 as is plaine He a sinner by the imputation of our sinnes wée righteous by the imputation of his righteousnesse Further consider this The first Adam was the roote and in the steade of all mankinde all of vs partaking of his flesh and bloud by naturall generation The second Adam which is Christ is the roote the head and instead of all the Elect who are made bone of his bone and flesh of his flesh by a supernaturall grace through faith Ephe. 5.30 If then by the first Adams sinne we be all sinfull and guilty why should not beléeuers by the second Adams righteousnesse be righteous and acquitted it being no lesse the appoyntment of God as hath béene saide that Christ our head should supernaturally conuey his righteousnesse to Beléeuers than it was his appoyntment that Adam naturally should conuey his sinne and corruption vnto vs by generation Rom. 5.12 This is plaine Vnderstand then in a word The guilty sinner is arraigned before Gods iudgement seate Christ his Aduocate in the behalfe of the sinner pleades his owne not the sinners righteousnesse both actiue and passiue by the couenant agréement and consent of the Iudge Then the Iudge according to his owne appointment and couenant made for giueth the sinner beleeuing and imputeth the righteousnesse of Christ his Suretie vnto him And this is the Iustification of a sinner which is the forgiuenesse of sinnes and the imputation of the righteousnesse of Christ as further appeareth Psal 32.1 2. compared with Rom. 4.6 7 8. If any shall say How are we iustified fréely when so pretious a thing as the righteousnesse of Christ is payed for it It is to be answered that whatsoeuer it cost Christ as it cost him full deare yet to vs Iustification is frée Vse Build and stablish thy Conscience on this Doctrine in as much as it sheweth such a way of iustifying sinners wherein the exalt Iustice and bottomlesse mercy of God met together and are declared God must be iust therefore our sinnes must be punished and he must be mercifull or else we cannot be saued If our selues in our selues suffer for our sins where is his mercy if he forgiue vs without Satisfaction where is his Iustice Here is then that mistery which Reason cannot conceiue the wisedome of man could neuer finde out into the which the very Angels desire to looke Gods iustice to the vttermost farthing satisfied in Christ His mercy vnspeakeably declared to vs for his sake Thus the beginning and end of our saluation is in God who found out alone this way so admirable and who effectually applyeth it to vs by the Eternall Spirit to whom be praise for euer Amen Quest It may be conceiued that there may be such a Righteousnsse whereby the Person that worketh it may be iustified but is it possible that the Righteousnesse of one should suffice for the Iustification of thousands euen all that shall be saued Ans Yes it is very possible if we consider the worthinesse of the Person which wrought it which is Iesus Christ Quest What manner rf Person then is Iesus Christ describe this plainly vnto me Ans I beleeue that Iesus Christ Iohn 1.14 Hebr. 1.3 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15 Iohn 1.14 Hebr. 1.9 Deu. 18.15 Mat. 13.57 Hebr. 5.5 Iohn 18.36 Matt. 21.5 Luke 1.32 Reu. 17.14 Philip. 2.8 6. is the naturall and onely begotten Son of God the second Person in the holy Trinitie very God and very Man and that in one person annoynted to be our Prophet Priest and King Who was humbled for vs to the death of the Crosse and was exalted for vs to the right hand of his Father Expli The true knowledge of Christ consisteth in the knowledge of these two points Of his Person
comfort and saluation 1. Ioh. 2.23 as it is said He which denieth the Sonne hath not the Father And He that honoureth not the Son Iohn 5.28 the same honoreth not the Father which hath sent him And No man can say that Iesus is the Lord 1. Cor. 12.3 but by the Holy-ghost Therefore we conclude that the doctrine of the Trinitie ought in some measure to be knowne and beleeued and that such faith is necessary to saluation Q. What is the Father Ans The Father is the first Person in the Trinity 1. Iohn 5.7 that onely true God not begotten nor proceeding 1. Cor. 8.5.6 Iohn 1.14 Mat. 10.20 Rom. 8.11 but being of none and from euerlasting begetting the Sonne and sending forth the Holy-ghost Q. What is the Sonne Ans The Sonne is the second Person in the holy Trinitie 1. Iohn 5.7 Iere. 23.6 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Prou. 8.22 c. Iohn 1.14 Galat. 4.6 Rom. 8.9 1. Pet. 1.1 Iohn 5.7 Acts 5.3 4. 1. Cor. 3.16 Ex. 4.11 12 2. Pet. 1.21 Ioh. 15.26 Ioh. 16.15 Ioh. 17.3 Rom. 16.27 1. Tim. 6.16 that only true God not created but begotten from euerlasting of the Father with the Father sending forth the Holy-Ghost Q. What is the Holy-Ghost Ans The Holy-Ghost is the third Person in the holy Trinity that only true God compared with not made nor created nor begotten but proceeding from the Father and the Sonne compared with Expli The Father is God onely so are the Sonne and Holy-ghost and therefore when you reade in the Scriptures that the Father is the onely true God and onely wise and onely hath Iunnortality and such like remember to vnderstand that it is spoken exclusiuely not in regard of the other Persons but in regard of Idoles and the Creatures The Father is the first person the Sonne the second the Holy-ghost the third not in time and dignity but in order all equall in all attributes and workes though in regard of vs Creation be attributed to the Father Redemption to the Sonne and Sanctification to the Holie-ghost without excluding the other persons for one the same God doth all these things according to a common saying The workes of the Trinitie out of it selfe are vndiuided So these persons are two wayes distinguished first by their common outward operations which with a common efficacie they worke in and toward the creatures sauing alwayes this order of the persons that the Father worketh of himselfe by the Sonne and the Holy-ghost the Sonne and the Holy-ghost not of themselues but by themselues Secondly they are distinguished by personall proprieties and inward actions which they haue towardes themselues The proprietie of the Father to beget and to be of none The propriety of the Sonne to be begotten of the Father The propriety of the Holy-ghost to proceed from the Father and the Son Where we must obserue that wee may not say the Godhead begetteth or is begotten or proceedeth but the person The Sonne and the Holy-ghost being of themselues as they are God of the Father as persons The essence of the Son and Holy-ghost wanting beginning their persons hauing the Father for their beginning from euerlasting For the Essence of the Deitie is to be distinguished from the maner of subsisting in the same If any shall desire to know what is the meaning of the generation of the Sonne and proceeding of the Holy-ghost and how they differ let this suffice to the sober that by generation and proceeding is meant a receiuing of an Essence from another yet with two cautions First that we conceiue no superiority or inferiority betweene that which giueth and that which receiueth Secondly that we thinke of no priority or posteriority in time or dignity betweene that which is begotten and that which proceedeth And for the distinguishing of these I know no other Art but this that the Sonne is begotten and proceeds not and the Holy-ghost proceedes and is not begotten For that which is not written is not to be spoken or thought There is a difference betweene them but I am not able to vnfold it faith Saint Augustine because both the generation of the Sonne and the procession of the Holy-ghost are ineffable And yet the same S. Augustine goeth thus farre saying that that which is begotten proceedeth but that which proceedeth is not begotten The first part of which speach being vnderstood of the inward workes as they are called of the Deity I dare not auow because these are speciall proprieties of persons admitting no such communication To conclude this whole point let vs heare Nazianzene who being pressed of one to shew the difference betweene proceeding and being begotten Doe thou tel me saith Nazianzene what is Generation and I will tell thee what is Procession that we may both runne madde in searching into the vnreuealed secrets of God Vse Wouldst thou vnderstand these high and reuerend Misteries Repent then of thy sinnes Wisd 1.4 For such wisedome entreth not into a defiled soule and sinne blindeth the eyes of the Seer Iohn 9.39 Ioh. 12.40 Straggle not out of the bounds of the Word for that is giuen to be thy Rule Galat. 6.16 Desire not to know that which is not reuealed neither be inquisitiue after such things Acts 1.7 for that is dangerous vanity and pride Bring to the study of this Mystery and humble and a teachable minde Psal 25.9 for such shall vnderstand the secrets of God Captiuate thy reason 2. Cor. 10.5 and aduance thy Faith for héere Reason is dazeled with the brightnesse which Faith apprehends Hebt 11.3 Vse frequent and feruent prayer for prayer is the key of heauen and such receiue the Spirit which teacheth Luke 11.13 and leadeth vnto all truth Iohn 16.13 Obserue these things and thou shalt vnderstand and finde the knowledge of God Prou. 2.5 The Lord giue vs vnderstanding in all things which it is our duety to know and without the knowledge whereof wee cannot be saued Amen Thus much of the Relations of Persons where of the doctrine of the Trinity now follows the consideration of the Actions ascribed to God and first of generall Creation and Prouidence Quest What is Creation Ans Creation is a worke proper onely to God Gen. 1. Iob. 9.8 Psa 146.6 Mat. 2.10 1. Cor. 8.6 1. Cor. 8.6 Heb. 1.2 Iohn 1.3 Col. 1.16 Heb. 1.2 Gen. 1.2 Psal 33.6 Ps 104.30 Gen. 1.1 Gen. 1. Ex. 20.11 Prou. 8.24 Rom. 4.17 Heb. 11.3 Gen. 2.1 Ex. 20.11 Col. 1.16 Pro. 16.4 Ps 8.6.7.8 vndiuidedly common to the Father the Sonne and to the Holy Ghost whereby in the beginning and in the space of sixe daies God made of nothing the heauens and earth and all the Host of them visible and inuisible to the glory of his Name and the vse of Man Explication The worke of Creation is common to the thrée Persons as is proued though ascribed to the Father in our
somewhat to offer God in the same person that such offring might be sufficient For the worke of our Redemption was performed by the Man-hood but the vertue and merite was from the God-head And here we haue found out the Reason why the Righteousnesse of Christ should be of merite sufficient and effectuall for thousand thousands euen all the Elect because it is the righteousnesse and obedience not of a méere Man but of God and Man in one person euen of God himselfe whose goodnesse and righteousnesse must néeds be as himselfe of infinite merite forre and vertue The righteousnesse then of Christ hath this aptitude or nature to make all beléeuing sinners righteous because it was so appointed of God It hath power and sufficienty is to doe because it is the righteousnesse of God Vse 1. To giue thankes vnto God for the Incarnation of our Lord Iesus Christ and our redemption by him and to take delight to grow in the knowledge of it according to the Scriptures For indéed how can he be a Christian or Godly who knoweth not his Sauiour nor the great mystery of Godlinesse concerning him 1. Tim. 3.16 Ioh. 8.24 1. Ioh. 5.10 Ibid. 11.12 as it is called Nay wholly to be ignorant thereof or to deny it is to deny our sinnes make God a lyar and to loose eternall life Vse 2. Is Christ God Then tremble all yée prophane wretches which despise his Word and Sacraments yea let all such tremble who teare his Body Bloud and Passion by their blasphemous oathes for he is God yea a iealous and reuenging God yea a consuming fire But let all such as feare him and trust in him be comforted yea let them be merry and ioyfull for he is God most true and able to performe all his pretious promises of saluation And though shame disgrace rebukes of men and cruell persecutions follow the profession of his Name Gospell shrinke not neither be ashamed he is able and will both beare thée out assist thée and reward thee in his Kingdome Remember Paul 2. Tim. 1.12 For the Gospell saith he I suffer but I am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue committed vnto him vnto that day Is Christ man Then be comforted thou which art afflicted in body or minde which beleeuest For wee haue a high Priest which is touched with our infirmities Heb. 2.17.18 4.15.16 and is full of compassion who was afflicted who suffered and was tempted that he might be able to succour them which are tempted Is Christ God and Man in one Person Then let thy soule by Faith rest on his obedience as sufficient yea of infinite price for thy Redemption c. Qu. I conceiue in some measure I thanke God the exceeding worthinesse of the person of Christ and that his righteousnesse is of a sufficient merite for all the Elect yea if it had so pleased God for a thousand worlds but what is this Righteousnesse of Christ for the which we are iustified Ans It is to speake properly his actuall obedience whereby he fulfilled the will of his Father both in perfect keeping of the Law and in voluntary suffering the punishment due to our finnes Rom. 5.19 Phil. 2.8 Explic. The Righteousnesse of Christ is two folde vncreated essentiall to the Godhead which is incommunicable and cannot be imputed and created being either the holinesse of his nature which improperly I would not deny to be imputed or Hebr. 7.26 of his actions which is the actuall obedience spoken of in the Answer which properly is imputed and comprehendeth his holy life and whole humiliation vnder diuers heads deliuered in the Créede Of the which I will not in particular inquire because there are diuerse Expositions of these things in euerie mans hand so plentifull and excellent that the Authors séeme to haue left nothing further to be spoken therein Vse It is the righteousnes of Christ for the which onely we are iustified in the sight of God not for our owne inherent righteousnesse either in whole or in part because it is vnperfect and wil not endure the rigor of the Law nor is proportionable to the iustice of God which is to be satisfied yea the maintaining of Iustification by workes ouer-turneth the foundation of Religion which whosoeuer obstinately and finally holdeth cannot possibly be saued Q. How shall I bee made partaker of this righteousnesse of Christ Ans Wee are made partakers of the righteousnesse of Christ by faith onely Ioh. 1.12 Ioh. 20.28 Act. 26.18 Rom. 3.22 28. and 4.6 Gal. 2.16 c. Expl. As the righteousnesse of our owne workes is not that for the which we are iustified so neither is it or the sacrifice of the Masse the Instrument of applying the obedience of Christ vnto vs but onely Faith And faith is that instrument not for any inward dignity or merit of it neither as it is a quality or good worke nor because it hath Charity ioyned with it but because it receiueth and embraceth Christ Ioh. 1.12 Rom. 1.17 And therefore we are iustified by Faith or through Faith but not for Faith When therefore we say Faith iustifieth it is meant Correlatiuely or in regard of the obiect which it apprehends the Righteousnesse of Christ being hence called the Righteousnesse of Faith Euen as it is the Treasure which maketh rich the hand onely receiues it euen so our Faith receiueth the Treasure of the Righteousnesse of Christ whereby we are iustified and enriched to eternall life And because Faith onely hath this property and power to receiue the righteousnesse of Christ therefore we say that we are iustified by Faith onely not so to be vnderstood as that we exclude Loue and good Workes from Faith but from the act of iustifying and receiuing the promise for though Faith and good Workes agrée together in the conuersion and renouation and obedience of a Christian as the life and the actions of life the Trée and the Fruit the Cause and the Effect Yet in the particular of iustification they are as contrary as fire and water Rom. 10.3 and 11.6 and destroy one another The manner of our Iustification by Faith is thus God in the promise of the Gospell offereth the Righteousnesse of Christ and withall in the hearts of his children by his Spirit worketh a power whereby they receiue it which is Faith not onely belieuing the truth of the promise in generall but in particular applying to themselues which Faith by the sentence of God is then imputed to vs for Righteousnesse to Iustification Vse We are here admonished specially to labour for this same Faith without which Christ dyed indéed and was righteous but not for vs. The excellency of Faith cannot sufficiently be expressed By this the Word and Sacraments are profitable vnto vs our Prayers auaileable by this By this our obedience is acceptable we please God we stand we
ouercome the world resist the Diuell and through this we are made partakers of the righteousnesse of Christ and are kept to the saluation promised No maruell then if it be called 1 Pet. 1.7 More pretious then gold For the vnualuable righteousnesse of Iesus Christ which is not attained by siluer and gold or pretious pearles is made ours by faith How therfore should we prize it when we haue it When we want it how should wee séeke it It is wrought by hearing the word confirmed by prayer the vse of the Sacraments and true obedience Q. Tell me then what is Faith Ans Faith is the gift of God wrought by his Holy Spirit in the hearts of the elect by the Ministery of the Word ordinarily whereby they take knowledge of the doctrine of saluation Ioh. 3.8 Ephes 2.8 Tit. 1.1 Rom. 10.9 are perswaded it is true and that it belongeth to them in particular and wholly relye thereon Expli As all other good gifts so Faith is of God Iam. 1.17 In which we are to consider thrée things First Knowledge Secondly Consent Thirdly Confidence Which thrée are requisite to this Iustifying Faith The first may be without the second the first and second without the third but the third cannot be without the first and second A man may know that which he belieues not to be true and a man may beléeue a thing to bée true which yet he may be perswaded belongs not to himselfe and therefore relies not vpon it Diuers wicked men know many things in the Scriptures which they like wretches belieue not to be true and many beléeue that to be true which they make not their owne by application euen as many Hypocrites the Diuels themselues for they goe thus farre but Gods children go further they know the promise beléeue it to be true and vpon good grounds are perswaded it belongs to themselues from whence comes confidence If the Diuell could do this or if Iudas could haue done this they might be saued There are then to be obserued three kindes of Faith First Historicall to know and acknowledge the truth of the Bible Secondly Temporary when there is also a perswasion but not grounded that the promise belongs to vs. The third True Iustifying Faith when vnto our knowledge is ioyned acknowledgement and to this good and warrantable perswasion from whence comes confidence And this last kinde of faith hath three properties First it is certaine Eph. 3.12 Heb. 11.1 1. Ioh. 3.2 yet there may be and are doubts as the man in the Gospell Lord I beleeue helpe my vnbeliefe but doubt commeth from the flesh certainty from faith which in the end ouer-cometh Secondly Luk. 22.32 Rom. 11.29 Eph. 1.13.14 it continueth yet it may be ecclipsed as it were raked vp in the ashes and wonderfully shaken but not totally and finally extinguished and lost Rom. 5.1.2.3 1. Pet. 1.8 Gal. 5.6 Iam. 2.17 1. Tim. 1.6 Thirdly it is liuely and working inwardly and out wardly Vse 1. Deceiue not thy selfe thou mayest be learned in the History of the Bible in the grounds of Religion in Controuersies and yet thou may foward true Faith for so far do the Diuels goe which are irrecouerably dammed The Diuels beléeue and tremble Iam. 2.19 And therefore whatsoeuer Papists or 〈◊〉 obiect hold thou it to be no presumption to go beyond the Diuell and Reprobates in beleeuing if thou wouldst be saued Vse 2. Here is comfort to those of poore estate if they beleeue Iustification is by Faith onely and Faith is the gift of God on the which the poorest is as 〈◊〉 as the richest yea and in the bestowing of it there is no respect of persons with God The spirit bloweth wherein 〈◊〉 And many times the Lord passeth by Rich Noble and Mighty and honoureth the poore and dispised In the things of this world he that is rich hath all she poore hath the least or no part but it is Faith that obtaineth fauour with God A King not prefected to haue part in the righteousnesse of Christ because a King if hee want faith nor a Beggar reiected because a Beggar if he haue faith c. Vse 3. True faith iustifies thee before God by the righteousnesse of Christ see that thou iustify thy Faith to bee true by the workes of righteousnesse and true obedience before men and to thy owne conscience c. Quest You said that Christ was annointed to be our Prophet Priest and King What meant you by it Ans I meant the three Offices of Christ First the Office of his Prophetship whereby he hath plainely opened to vs the counsell of his Father Deu. 18.18 Esa 61.1 Mat. 17.5 concerning our saluation 2d. The Office of his Priesthood whereby hee hath fully satisfied the Iustice of God for vs and maketh intercessiō at the right hand of his Father Psa 110.4 Heb. 7.5 3d. his Kingly Office whereby hee giueth vs his Spirit and by the same gouernes vs protecteth vs from our enemies Psal 2.6 and bringeth vs to Eternall Life Expl. In the times of the old Testament thrée sorts of persons were Annointed Prophets Kings and Priests 1. Reg. 19.16 Ex. 30.30 Which was a Type or Figure of the annointing of Christ which title signifieth Anointed is a name of his Person of Mediatorship Dan. 9.25.26 not of either of his Natures He was called so not the he was annointed with materiall Mile but as Prophets Priests Kings were by the annointing deputed to such Offices and fitted for the same So Christ tooke not those Offices by intrusion but was annoynted that is appointed and also of his Father by the Spirit fitted for the same When you reade that hee is called A Shepe-heard The Preacher of Peace A Witnesse these note his Prophet-ship when hée is called Iesus Sauiour Redeemer Mediator Lambe Sacrificer Intercessor Aduocate c. these note his Priest-hood And when he is called Lord King of Righteousnesse King of Kings These note his Kingly Office His Prophet-ship is in the teaching of his people in his owne Person while hee liued on the earth and in the continuance of the heauenly doctrine to his Church by the Ministery ordaind to the end of the world His Priest-hood implies two things First The satisfaction performed to his Father by his obedience euen to the death of the Crosse Secondly his Intercession making request for vs at the right hand of his Father Rom. 8.33 Heb. 7.25 Heb. 9.24 not by bowing his Body but by appearing before his Father for vs presenting the Merite of his Obedience and willing that it may alwaies bée effectuall for the reconciliation of his Elect. The Authority of his Kingly Office may bée either vniuersally considered by which all creatures are subiect to his Rule euen the deuils or specially whereby hee effectually calleth his Elect deliuereth them from the deuill iustifieth them continueth them in grace confoundeth their enemies in the last day
also best stoppeth the mouth of Reprobates and taketh away all reasoning from them as was said when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam So doth this best set forth the rich grace of God to the Elect the vessels of Mercy then they shall consider that there was 〈◊〉 in them deseruing Reprobation And me thinkes when I consider that 〈◊〉 are elected in Christ it must néedes follow that they are to be considered salin for Christ presupposeth sinne which Christ was to satisfie for the elect For the second Proposition that God considered not man good is plaine because all promises of Gods eternal fauour both before the fall and after the same are made in the Scriptures to them which are good either by Creation or Regeneration and which continue in the same To conclude Election and Reprobation may be considered eyther absolutely as that God elected or reprobated these or that he elected or reprobated these and not these If you aske why God elected these I answer that his sole will without any the least respect in the Creature was the cause of it If you aske why God elected these and not those as Iacob and not Esau I answere after the same manner If you aske why God reprobateth these rather then these I answer as before that there is no cause thereof in the Creature but onely in him which is his will If also you shall aske why did God reprobate these I answere that his will also is the onely cause thereof in this sense namely that it was in Gods frée power notwithstanding sinne to elect or not elect to reprobate or not reprobate For God was not compelled by the sinne he considered in man to reprobate him for he might haue elected the same man in Iesus Christ if he had pleased And yet this we adde that in reprobation of these God had respect to mans sinne not actuall infidelity or sinne but originall not as a principall efficient or as a cause first moouing for God might haue not reprobated if he had so pleased but as a cause deseruing reprobatiō or as a necessary condition in the obiect without which GOD will not reprobate any For neither doth God in time deny his grace to any but to those who deserue to be denied neither decrées he before time to deny it but vnto such And whereas some will say An vniuersall cause bringeth forth an vniuersall effect If then sinne be vniuersall why is not Reprobation I answer that an vniuersall cause bringeth forth such effect actually if it be not hindered by a superiour ouer-ruling cause And so I yéelde that it is the natrue of sinne to depriue all of Grace and Glorie Rom. 3.23 and would haue this effect vpon all mankind if God should shew no mercy and the reason it hath not is because God is pleased out of his botomlesse mercie to accept of some and to elect them in Christ Vse 1. Beware of searching too farre into this déepe without the light of the Word The plaine way is the safest and in as much as the Scripture hath more sparingly spoken of Reprobation then Election Doe thou labour more to make thy election sure vpon good grounds then to conceiue euery quiddity of men concerning Reprobation Vse 2. If thou findest vpon good grounds that thou arte elected for euer acknowledge the rich mercy of God vnto thée who wert déepe enough in Adams transgression to be damned if God had not of his frée loue discerned thée therefore let it bind thée to all humilitie séeing thou hast receiued all and all thankefulnesse to him that hath shewed thée such mercy Vse 3. Beware of that damnable speach of profane men who say If I be predestinated and Gods decrée must take effect then I may doe what I will for if I be appointed to saluation I shall be saued and if to damnation I shall be damned whatsoeuer I doe Which is all one as if one should say God hath decréed that I shall liue or die If he hath appoynted life I shall liue though I eate not at all or though I eate poyson if he hath appoynted death t is not eating or not eating will saue me therefore I will either not eate at all or I will eate poison then which collection there can bee nothing more sottish If a man be reprobate he shall certainly be damned doe what he can T is most true But yet remember such an one can nay will doe nothing but that which shall more and more bring his damnation vpon him For the horrible disease of finne not being healed by Christ as it is only in the Elect must néeds bring forth fruit vnto death Indéed if a Reprobate had power to doe good and to repent and yet for all that and doing so he should be damned by the necessitie of Gods will there might be some colour but to reprobate is to be left in originall sinne which is the fountaine of all transgressions and the persons so left are iustly so left because they are left guilty in Adam and can do no good vnlesse God did giue them new grace which he is not bound to doe and they haue deserued not to receiue Likewise if a man be elected hee must néedes be saued not that God hath elected to saue any absolutely without grace but whomsoeuer he hath elected to saue he hath elected also to beléeue and repent that they may be capable thereof For God did as well decrée the meanes whereby we should be saued as that we should be saued which meanes are the merite of Christ effectuall calling Iustification Faith Repentance c. which whosoeuer attaineth may certainely conclude that he is elected and shall be saued as he that wanteth them to the end may certainely conclude that he shall not be saued and therefore neuer was elected Wherefore by the workes of Sanctification make thy Election sure as Peter aduiseth thée 2. Pet. 1.10 Phil. 2.12 c. And make an end of thy Saluation with feare and trembling as Paul councelleth thée Qu. Are then all which are in the Church of God on Earth predestinated to life eternall and effectually sanctified Ans No onely those are predestinated to life Mat. 13.24 25. Mat. 22.10 and effectualy sanctified which are of th'inuisible church many are in the visible which are hypocrites and profane Quest Are there then two Churches one which can not be seene and an other visible which may be seene Ans No there is but one Church which in diuers respects is said to be Inuisible or Visible Mat. 22.18 Rom. 2.28 29. 9.7 Expli Whosoeuer are of the Inuisible Church are holy not all that are of the visible Church which two tearmes of Visible Inuisible are in diuers respects giuen to the Church which is but one euen as if you should say the same man to be inuisible in regard of his soule and visible in regard
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