to vs in vaine Euen as the euidences of another mans land are nothing auaileable to me but to the Land-holder they are of singular vse So the Sacraments are part of the euidences of a beléeuers hope and seale to him Gods fauour but to vnbeléeuers they seale nothing but their greater condemnation if they repent not Euen as if an vnlearned man open a booke he séeth the letters but is neuer the better and cannot attaine the meaning but a man that is learned readeth and is instructed So an vnbeléener séeth the Bread and Wine and eateth the signe but the beléeuer onely hath the benefite of the thing signified through his faith For the spirituall grace is present not to the signe but to the person beléeuing Euen as Pharoh had a dreame but not the interpretation and as the noble man of Samaria saw the plenty but tasted not of it Euen se vnbeléeuers ignorants vnthankefull for the death of Christ haue the shell but not the kyrnell haue that which goeth into the body not that which blesseth the soule First therefore get faith Secondly repent of thy sins hauing an vnfained and stedfast purpose alwaies hereafted to liue godlily If thou comest with a hungring desire of the righteousnesse of Christ with a broken heart for that which is past and with a holy purpose for the time to come then thou art welcome to thy Sauiour and shalt without faile taste of his swéetnesse but if thou hast béene and yet art a Drunkard a Blasphemer Vncleane Proud Couetous Contentious c and hast not vnfeignedly repented or at least doest not begin to repent For this cause thou art guilty of the body and bloud of Christ being more fit to be at the méetings of Turkes and Infidels then of such as professe Iesus Christ Get therefore Repentance also And testifie this thy repentance not onely by a shew of sorrow and sobriety the day thou comest to the Lords Table but all the dayes of thy life after Many haue I séene which on that day haue gone softly spoken patiently looked sorrowfully behaued themselues grauely which within a day or two haue with the swine returned to the wallowing in the mire and with the dogge to the vomit of their former euill courses But vnderstand thou that euen as when a man hath escaped the danger of some great distemper of surfeit it is not enough for him to kéepe a good dyet a day or two So it is not a dayes obedience or two nor such fits of deuotion which vanish as a flash of lightning that will approue our faith repentance and profession but it is perseuerance in these holy duties when the sauour of the Sacrament remaines with vs all the daies of our life Therfore euen as Daniel was the fairer and better fauoured by his dyet of Pulse so it is required and the Lord erpects that if thou eate drinke at his table thou shouldest be the fairer by it and the better reformed in thy conuersation And if thou béest notwithstanding ill-fauoured that is without Knowledge Faith Repentance Obedience Patience Temperance Charity c. it is a manifest argument that thou hast a foule and corrupted conscience that thou hast receiued vnworthily and so art in danger of the wrath of God Qu. You said that some thinke Discipline to be a note of the true Church What is that Discipline Ans It is that power in the Church by the consent and approbation of the Christian Magistrate whereby by persons fit and lawfully called Constitutions are made 1. Cor. 5.3.4 14.40 both for comelinesse and order in the worship of God and for the censuring of prophane liuers Expl. Though a true Church may bée without this power of Discipline yet bée well without it it cannot both that the ministery of the holy things may with the greatest reuerence and profite be performed and also that the Church may be holy and a maintainer thereof First then because without order things cannot well procéede or continue and God is the God of order the hold that the Church hath power to make Canons and Constitutions but with a thrée-fold restraint First that they be onely about matters Ecclesiasticall Euery man is to kéepe within the compasse of his calling Secondly that as concerning the worship of God they be determinations of circumstances necessary profitable as concerning time place order méetings maner of reading Scriptures c. In all which comelinesse order edification of the Church auoiding of offence are to be respected and such determinations in their owne nature to remaine mutable to be altered as the Magistrate shall sée it make for the good of the Church Thirdly that if there be a Christian Magistrate they be with his consent and authority because the authority of making confirming lawes concerning both the ciuill Ecclesiasticall good of the subiects is principally in the chiefe ciuil Magistrate This order being obserued the Ecclesiasticall things as dispensation of the Word Sacraments and execution of Discipline be handled not by lay persons but by Ecclesiasticall persons onely by the authority of God and the Prince For the other part which concerneth Ecclesiasticall censures this is to be remembred that properly they are not executed by mulcts fines hodily smart imprisonment death such like which are proper to the power of a ciuill Magistrate but by admonition Mat. 20.25 26. 1. Pet. 5.3 reproofe suspension excommunication The highest degrée of Ecclesiasticall censures is excommunication when notorious stubborne offenders are cast out of the Church the parties deseruing this censure being notorioufly prophane and there being extreme danger of offence and of the infection of others by their society In the execution whereof procéeding must be as in the body in the cutting of a member which is when no meanes will recouer it and least it should procure decay to the whole body then to cut it off though it be with griefe Also excommunication is not absolutely to be executed but on the contumacy of the delinquent for the party as a lost shéepe is both carefully to be sought vp if he repent to be with all reioycing loue receiued againe into the fellowship of the Church for the end of excommunication must be first that holy things be not giuen to dogges Secondly Math. 7.7 that the Church may frée herselfe from an euill fame of suffring them which dishonor God Thirdly 1. Cor. 5. 1. Cor. 5.6 lest others be infected Fourthly that such as offend may be ashamed and come to repentance 2. Thess 3.14 1. Cor. 5.5 that their Spirits may be saued in the day of the Lord. And this order of censuring offenders excommunication ought to be perpetuall in the Church because the causes thereof are vniuersal perpetuall which are those foure before mentioned together with the commandement of Christ 1. Cor. 5.4 and Paul testifieth that the incestious person ought to be excommunicated in the
vs to labour to be entertained into his seruice whose seruants after a little obedience here performed are made Kings and Quéenes in Heauen for euermore Who would not be willing through fire and water and all the miseries of this life to goe to that Heauenly Ierusalem the Citty of Saints to haue eternall fellowship with the Angels Patriarkes Prophets Apostles Martyrs and all our deare friends which haue beléeued yea with Iesus Christ our Princely Redéemer in the glory of the Father If thou hast prophanely said or thought what profite shall I haue if I serue God See here and be ashamed for such as serue God shall partake of the swéetnesse of Abrahams bosome of the delights of Paradise of the melody of their Fathers house of their Maisters Ioy that fulnesse of Ioy of the Riuers of pleasure for euer of an Inheritance that neuer fadeth but is immortal in the Heauens where whatsoeuer we can loue we shall haue and wee shall desire nothing which wee haue not where there is so much happinesse as neither the eye hath séene nor heart can thinke What mayest thou thinke of thy selfe which liuest so as if heauen and the ioyes thereof were not worth the while Doest not thou loue labour for this transitory miserable life Why not then much more for that which is permanent in happinesse vnconceiueable Oh! if thou knewest the good that followeth piety and the terror of that death that followeth sin it would make thée willing to redéeme that life though it were with a thousand yeares torment euen in Hell which now is offered to thée by a short cōtinuance in holy obedience Thou séest the way of life and death There is great difference betwéene Heauen Hell betwéene endlesse ioyes and endlesse torments betwéene the fellowship of Christ his holy Angels and the society of the damned and the Diuels Bée wise and chuse the way of life c. Quest But doe you thinke indeede that there shall be such a day of generall Ludgement which you seeme to speake of Ans Yes I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteousnesse by the man whom hee hath appoynted that is by Iesus Christ who shall seperate the Elect from the Reprobate Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15 adiudging them to eternall life these to eternall death Explic. As the Scriptures doe infallibly teach that there shall be such a day of Iudgement wherein the Church shall be crowned with eternall and full glorie and the Diuels and wicked men sentenced vnto eternall condemnation so also by an inuincible Argument drawne from the Iustice of God the same may be concluded It is iust the the promise of God should be made good to the righteous and his threatning to the vngodly which because it is not here must néedes euen for the iustice and trueth of God be executed in another world Doubtlesse there is a reward laid vp for the righteous Psal 58.11 Doubtlesse there is a GOD which iudgeth the earth The Iudge shall be the whole Trinity in regard of the decrée and authority but Iesus Christ the Mediatour in regard of the visible act promulgation and execution of the Sentence who shall come from heauen in maiesty and great glory attended vpon with innumerable Saints and Angels and in his Humane Nature wherein he suffered performe the same pronouncing the definitiue sentence according to Saint Mathews Gospel Iohn 5.22 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be discerned in the Court of Conscience for the godly doe receiue here absolution and certainety and the wicked haue their mortall sentence euen in their owne breasts but this is secret and the equity of it appeares not Tit. 3.11 and the profane thinke themselues wrongd but then the mouth of all wickednesse shall be stopped and it shal be openly manifested that the Elect are iustly saued and the wicked iustly damned their workes being scanned by the Bookes and their faith and infidelity thereby appearing The persons to be iudged are all mankinde small and great who by the dreadfull sound of a Trumpet Iude 15. 〈◊〉 12 14 Rom 2.16 2 Cor. 5.10 shal be summoned to appeare neyther is it possible not to appeare yea the very Diuels are reserued in cheines vnto the Iudgement of this great Day The matters to be tried are Déedes Words yea Thoughts whatsoouer wée haue done in our bodies good or ill And for a preparation the heauen and earth shall be consumed with fire the heauens passing away as a scrole 2. Pet. 3.7 10. the elements melting with feruent heat th earth burning with the works that are therein whereby is not meant that the substance of the heauen and earth shall be annihilated but only the figure changed and the vanity purged out The comming of the Iudge shall be sodaine The signes of his comming many The particular day and time not knowne nor to be inquired Rom. 8.21 1. Cor. 7.31 1. Thess 5.2 3. Mat. 24.20 Mat 24.36 Acts 1.7 Iohn 6.39 40. But the day wherein this shall be shall be the last day Vse 1. This is a singular comfort to the Elect that there shall be a day wherein they shall haue righteous Iudgement though here they be despised and condemned before men Then also shal appeare to the confusion of the wicked their labour hath not béene in vaine And certainely what can be more comfortable then to be iudged by him who is our Aduocate and hath redéemed vs by his blood Let vs therefore lift vp our heads with trust in him because our redemption draweth neare Let vs loue looke for and haste to his appearing saying and praying with the Church Reu. 22.20 Come Lord Iesus come quickely Vse 2. This is a terrible and blacke day to the wicked who haue not repented for they must appeare before the tribunall seate of Iesus Christ there to answer for all their sinnes euen such which the eie of man could neuer discerne all shall be laied open then and they shall smart for all Knowing the terrour of this day we should be perswaded Surely whome the remembrance of that day of that fire and of that wrath which shall be throwne vpon the wicked will not moue nothing will moue The day of Sodom was a grieuous day but nothing to this day which shall be grieuous to drunkards vsurers whoremongers c. but specially to contemners and enemies of the Gospel 2. Thes 1.8 If thou hast béene such a one how wilt thou indure the countenance of the Iudge which is euen hee whose bloud word sacraments ordinances thou hast despised deriding the professors of his Gospel O let not this day take thée vnawares Preuent the wrath which shall be then reuealed Then it wil be too late to cry for mercy for that is a time of Iudgement Now is the day of Saluation If
THE GROVNDS Of Diuinitie Plainely discouering the Mysteries of Christian Religion propounded familiarly in diuers Questions and Answeres Substantially proued by Scriptures Expounded faithfully according to the Writings of the best Divines and euidently applyed by profitable Vses for the helpe and benefite of the Vnlearned which desire Knowledge To the which is prefixed a very profitable Treatise containing an Exhortation to the Study of the Word with singular directions for the Hearing and Reading of the same By ELNATHAN PARR Minister of the Word at Palgraue in Suffolke PROV 3.13.14 Blessed is the man that findeth wisedome and the man that getteth vnderstanding For the Marchandise thereof is better then the Marchandise of Siluer and the gaine thereof is better then gold LONDON Printed by N. O. for SAMVEL MAN and are to be sold at his Shop in Pauls Church-yard at the signe of the Ball. 1614. TO THE VERTVOVS RELIGIOVS AND MOST WORTHY LADY the Lady IANE CORNEVVALLEYS Widdow Grace and Peace from God the Father through our Lord Iesus Christ. MADAME I Present vnto you these my weake and homely labours being the first fruits of my paines in this kinde humbly desiring that your Ladiship wold vouchsafe to patronize them That which hath emboldened me to dedicate them to your worthy Name is Partly A minde willing in the best measure I can to testifie my thankefulnesse for your many vndeserued fauours whereby I confesse you may iustly challenge more then my Mediocrity can euer performe Partly your loue vnfeigned and sincere profession of the Gospell whereby you are an honour to your Degree and Sexe cleerely euidenced many wayes during your abode in Suffolke which as it is a sweete testimony to your owne breast that you are beloued of God and hath made you farre and neere honoured by all such which loue God so also it hath made mee very confident that your Ladiship will fauourably accept these my thankefull endeuours Goe on I humbly beseech you good Madame goe on in that good way which you haue chosen and constantly continue as a bright Starre to shine without waning or being ecclipsed to the directing confirming and comforting of many as hitherto you haue done And for my part I shall neuer cease among many other to stand vp as an humble Suppliant to God that you may bee more and more strengthened in his Grace and directed by the Eternall Spirit that as you haue already by your zeale in Religion prouoked many so you may perseuere vnto the end in this holy course and bring on and encourage others by your singular example Then shall your Name bee still more honourable while you liue here and your account furthered in the day of our Lord IESVS And thus humbly tendering my best seruice to your Ladiship and to the hopefull Gentleman Mr FREDERICKE your ioy vpon whom I beseech God to double the glory of all his Ancestors and wishing vnto you both and to your whole family all temporall and eternall blessings by Iesus Christ I humbly take my leaue and alway rest bound to your Ladiship to my vttermost in all Christian duty Elnathan Parr ¶ To the courteous Reader COurteous Reader Thou hast here the fruit of my sicknesse whereby in the beginning of this Winter I was made vnseruiceable for my publique duety In this while considering that Time is pretious and the dayes euill as the Apostle saith the Lord put into my heart to redeeme the time Whereupon as God enabled me to hold vp my head I looked ouer my ragged Notes and scattered papers Part of which after my rude maner pollished are here offered vnto thee I am not without hope but that by the good hand of God as I had experience of the profit of these things being deliuered by liuely voyce so also the charitable reading of them may much auayle thee I know that euery day there are many new Bookes set forth and of this kind not a few yet in this method with sound briefe Propositions of the principall points of Diuinity euident and infallible proofes succinct and perspicuous Explications and plaine and liuely Applications I haue not obserued any So that this and also the great ignorāce of the multitude considred I doubt not but the Indifferent will free these my Endeuors from the censure of superfluous of writing Iliads as they say after Homer I confesse ingenuously that much of my Explications is drawn frō the fountains of other men both forren Writers and many our owne worthy Countreymen So that as the little Bee greatly industrious flieth ouer many a garden and flower to gather a little hony so haue I out of many mens gardens selected and gathered many such choice things which I iudged might most make for thy benefit And this can be no Imputation to mee in asmuch as the Learned know that not to speake of some of the Pen-men of the holy Ghost both auncient later Writers haue to the great benefit of the Church taken this course also because I haue made such things which I haue receiued from others so to serue my purpose either by contraction addition exposition or marshalling into my order that I may in some sort iustly challenge them as mine owne The summe of this my small Labour to the which is prefixed an exhortation to the study of the Word is an Exposition of the Description of God named the Grounds of Diuinitie expounded applied because it propoundeth preueth and as a key openeth easily vnlocketh the hidden mystery and counsell of God concerning our saluatiō by Iesus Christ The Questions and Answers are familiar and friendly depending The Explications plaine for the most part concise pointing at some things in a word at some in a parenthesis which to the industrious Reader wil be the more aduantageable and for the Vses which being practised are the praise life of knowledge I haue not obserued euery thing nor so pressed any thing but that I leaue much more to be gathered and obserued by such which are accustomed to Meditation In a word that which I iudged most profitable I haue performed for thee If thou beest learned as thou needest it not so I humbly intreate thee to know that I writ it not for thee yet I barre thee not the reading but most willingly submit it to thy censure If thou blamest the Phrase and Stile that it is not fluent and round but ragged and harsh Truly neither can I commend it Happily I haue striuen to be plaine or at least hauing no skill in finer cookery haue drest it as I was able after our homely and country fashion for the stomackes of the vnlearned who rellish and like better of that which is plaine and easie then either learned and deep treatises which they vnderstand not or such cooked conceits where the cost is greater then the nourishment Some delight in toyes like children I should then thinke very ill of my selfe when I should goe about to please their
Créed as to the Fountaine and Beginning Originall not Temporall of the Deity And this Creation is two-fold Simple viz. Aproducing of things out of Nothing negatiuely taken or in Respect viz. A producing of things out of matter prae-existent vndisposed So that these words Of Nothing signifie both order as if wee should say when there was nothing after whatsoeuer it was made and also a simple denying of the habitude and fitnesse of the materiall cause If any shall say as of old some Heathen that of Nothing Nothing is made wee may answere thus It is true of a Physicall and Naturall generation and working not true of a Diuine Creation Vse 1. The worke of the Creation is a manifest conuiction of the Athiest Rom. 1.20 Act. 14.17 the creatures being liuely representations glasses and witnesses of the infinite wisedome and power of God The greatnesse of the world sheweth his power The forme and beautifull disposition wherein one creature is subordinate to another his Wisedome In the vse his Goodnesse In the forme constant order his Truth is manifest The heauens declare his glory the firmament sheweth his handy-worke So doth the earth also which is full of his Goodnesse and the wide sea wherein are things créeping innumerable both small and great beasts Consider not onely Behemoth but the smallest Flye not onely the tall Cedars but the lowest Shrub and smallest hearhe or flower yea thine owne body the Epitome of all with Dauid Ps 139.14 and thou shalt finde that all these with one voyce proclaime and say It is Hee Psa 100.3 is it Hee which hath made vs Euen as the work argueth the workman so the creatures the Creator Dost thou say who saw God Thou Foole who euer saw the winde yet thou hearest the noise of it and féelest it So the Innisible God is manifest in his visible workes whom acknowledge least thou féele the stormy winde and tempest of his wrath Vse 2. Consider seriously the worke of the Creation that thou maist learne both the better to know God to celebrate his Goodnesse Wisedom Power There is not the least Fly but if the fashion nimble actiuity c. nor the most conteÌ„ptible hearb but if the colour the qualities c. might giue vs plentifull occasion of praises to our God the Creator Verely the negligence of the most part of Christians is this way most apparant feareful For God hath so made his meruailous workes that they ought to be had in remembrance which are sought out of them that loue them Psal 111.2.4 Yea whereas the Lord could haue made the world in an instant it pleased him to take sixe daies to finish the heauen the earth with all the host of theÌ„ to this end we may well suppose that we should take good notice of the same For this was the Saboath ordained that we might preserue the memory of the Creation praise the Lord though now a greater worke be added which is Redemption by the bloud of Iesus This hath béen the practise of the Saints Psal 26.7 Psal 8. 104. c. as may appeare in the example of Dauid Surely he is vnworthy of his creation and being which finds nothing in or out of himselfe whereby he may stirre vp his dulnesse to praise God Alasse for the most part we consider in the creatures nothing but that which serues for our backes and bellies whereas the right vse consisteth not only in the maintaing of life but also in teaching vs the invisible things of God If a cunning Painter should bring vs into his shop to behold his curious pictures beautifully set forth with much Art would he not be offended if we should not vouchsafe them the looking on nor commend his Art So perswade thy selfe whosoeuer thou art that readest these things that the mighty Creator is offended with thee when all his workes euen vnsensible creatures praise him if thou béeest dumbe how much more when they declare his glory if thou by thy wickednesse bringest dishonour to his name Q. The History of the Creation is set downe in the first of Genesis but I finde no mention there of the Creation of Angels what thinke you of that Ans I verily beleeue that both good and euill Angels were in those sixe dayes created of nothing all good at the first but changeable Spirituall substances of singular wisedome power nimblenesse Gen. 2. â—1 Col. 1.16 Psa 103.20 but the very day and time exactly of their creation I know not neither is it reuealed Q. What are the good Angels Ans They are all ministring Spirits sent forth to minister for their sakes which are heires to saluation Heb. 1.14 Q. What are the euill Angels Ans They are spirituall substances which being created good in the beginning stood not in the truth Iohn 8.44 Iude 6. but of their own will fell from their happinesse These wee call Diuels but of the number of them that fell and their sinne what certainly it was and of the exact time of their fall I professe ignorance Expl. The Angels are the most noble of all the creatures of whom many things are curiously enquired of their degrées language knowledge power number c. But this shall suffice that we know they were created of singular power knowledge and wisedome yet finite neither knowing all things no not the heart of man neither able to doe all things for these are proper to God We may confesse order amongst them but it were rashnesse to take vpon vs to declare it This is certaine they which abide in their goodnesse haue it from the grace of their Creator néeding Christ as a Mediator to conserue them in their happinesse though not to redéeme them Also we are not to be ignorant that though God néedeth not their ministery yet it pleaseth him to imploy them for the punishment of sinners chiefly for the good of his children And yet not so that euery one hath assigned him at his birth one good and an other euill Angell as some haue without warrant affirmed And as for euill Angels besides that which hath béen spoken we are to remember that they are in regard of their substances the creatures of God of whom we may acknowledge one chiefe because the Scripture speaketh of the Prince of Diuels and of the Diuell and his Angels That they are of wonderfull knowledge and power though limited And that they are of excéeding malice toward Christ his Gospell Iob 1.12 Math. 8.31 and his Church as euery where is manifest in the word and by daily experience Vse 1. Not to inuocate or worship good Angels for they are creatures Iudg. 13.16 Math. 4.10 Col. 2.18 Reu. 19.10 22.9 yet we deny not but they ought to be honoured by thinking reuerently and rightly of them by louing them initating them praising God for honoring vs sinfull men with the guard attendance and ministry of his holy Angels Vse 2.
That we walke soberly and in the feare of God because of the Angels who as they note our behauiour Luk. 15.10 so they reiuice at the conuersion of sinners Vse 3. For euill Angels remember first to hate all sinne in asmuch as the Diuell is an accuser of vs 2 Pet. 2.4.9 2. and a deadly enemy of our saluation séeking as a roaring Lyon to deuoure vs endeauouring by all meanes as Cyprian saith being lost himselfe to make others the children of perdition to put on the whole Armour of God and to resist him and to kéep watch ward against so subtill malitious watchfull powerfull and vnwearied enemy and this with so much the more assurance because the whole power of darkenesse is ouercome and vanquished by our Lord Iesus Christ to whom be praise for euer Amen Quest Well you say the world was created in sixe daies with all that therein is What did God create the first day Ans In the first day were created the Earth Waters and the Light Explic. Genes 1.2 3 4 5. These thrée God created the first day and that by his word not a word spoken or sounding but by his commaundement or by his essentiall word The Earth was without forme and void that is not as it is now dry solide appearing fruitfull distinguished by hills vallies riuers c. The absence of these is vnderstoode by those words without forme and void Yea it had not the name of Earth for that name it had the third day here so called by anticipation It was not onely empty and void but drowned as it were in a most déepe gulfe of waters and swimming in the same being like vnto a slimy or muddie substance not appearing vntill by the power of God it was compacted into a solide masse and drawne out of the depth and receiued the forme of the earth which was the third day And darkenesse was vpon the face of the déepe Then God said Let there be Light and it was so c. This darknesse vnderstand not a substance created of God but a priuatiue quality of the rude masse of earth and water commingled that is a defect of light or rather a méere negation and nothing And whereas the Scripture saith that God creates darkenesse it is to be vnderstood by accident because he takes away the light Esay 42.16 and 45.7 This darkenesse was vpon the face of that watry and muddy body and beganne with the same The light spoken of I thinke to be meant not a thing altogether immateriall or subsisting without a subiect but a lightsome quality sparsed ouer the face of the déepe whereby it was so illustrated that it wholy might be discerned The time of this first darkenesse and the first continuance of the light following made the first naturall day The darkenesse being called Night and the Light Day which Light went and returned by the wonderfull appointment of God till the fourth day when the order of day and night was to be disposed by the Sunne Vse 1. First here as in all other workes of the Creation to note it once for all the wonderfull power wisedome and goodnesse of God is to be magnified that of nothing hath made al these things Vse 2. Here consider that of Saint Paul 2. Cor. 4.6 God that commaunded the light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ Whereby we may note that the worke of Grace in our hearts whereby we know and behold God in the amiable face of Iesus Christ is a worke equall to the first creation of light and that as the earth was without forme and voyd partely in respect of the want of light So a conscience wanting the light of Grace and the illumination of the spirit is most miserable and wretched And as the light is pretious it is comfortable to the eies to behold the Sunne Eccl. 11.7 So the comfort of comforts is this when the conscience séeeth and by faith discerneth the countenance of God appeased and fauourable in Iesus Christ Quest What did God create the second day Ans I beleeue that on the second day God made the Heauens and diuided the waters which were vnder the firmament from the waters which are aboue the firmament Gen. 1.6.7.8 Expli God not of water but of nothing made the heauens with their motion together with that wonderful space from the fact of the earth to the vtmost Heavens called a spreading ouer Esay 40.22 42.5 Psal 104.2 called also the Firmament not as though it were hard or solide but being of a most pure matter because of the constant and enduring firmenesse of it by the which it is not worne through the continuall motion but remaineth such as it was framed of God in the beginning Which Heauens are by Philosophers curiously distinguished In Scripture we reade of thrée heauens The lowest which is the ayre The second which are the Celestiall Orbs or the Aspectable Heauens The third the Heauen of the blessed the Heauen of heauens Paradise into the which Paul was rapt and Christ ascended The House and Throne of God his seate and habitation not that God dwelleth there and is contained therein as in a house but because he ineffably shineth there in maiesty and glory and communicates himselfe to the blessed Angels and men Vnderstand then that these highest heauens are called the seate of God by the manifesting of his glorie of Angels and men by the comprehension of their natures The waters aboue the firmament are the cloudes ouer our heads in the middle Region of the Ayre which God diuided from the waters which couered the face of the earth that it might be a preparation for the Appearance of the Earth the third day God diuided these waters not by their Centre as if one diuide an Apple into two equal parts but in the middest or betwéene the middest of the waters orbicularly or round about the whole compasse of the same as in a ball of foure couers if one should take the two outmost round about and stretching them to a larger concauity and hollownesse should so diuide them So God did diuide or make thinne and spread abroad the outmost halfe of the waters that part of them should be aboue the firmament that is not aboue all the heauens but aboue that part of it which is from the face of the earth and sea vnto the cloudes which is called Heauen Verse 20. Vse Let all the Inhabitants of the Earth serue God and feare before him who is able euery moment to let fall the clouds vpon vs to drowne the world For if these waters which hang ouer our heads were not by the mighty commandement of God holden vp surely bound in the clouds they must néedes drowne vp all as in Noahs floud which cloudes he causeth at his pleasure to powre forth water eyther for
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
thou bé et sensible of those terrors and the hellish torments following make good vse of it Quest But if the Soules of the Elect goe presently after their death to heauen and the Soules of the Reprobate to hell what neede a generall Iudgement Ans There must be a general Iudgement notwithstanding both that the iustnesse of such particular Iudgement may bee made more manifest to the glorie of God and that the whole man consisting of body and soule may receiue the du reward 2. Cor. 5.10 Quest Doe you then thinke that the bodies of man shall be restored at the day of iudgement Ans Yes verely I beleeue the resurrection of the body according to the Scriptures Act. 24.15 1. Cori. 15.12 c. Expli We are firmely to hold the generall resurrection both of good and bad for the good shall not onely rise though they shall rise onely to eternall life in which regard they are saide to be the children of the Resurrection Luk. 20.36 The wicked shall also rise but because they shall rise to receiue their full torments they are not so called Both shall rise but in a double difference first of the efficient cause for the good shall rise by the power of Christ their head The wicked by the power of Christ as Iudge of quicke and dead and by the vertue of that Sentence Gene. 2.17 In the day thou eatest thereof thou shalt die the death secondly of the end for the righteous shall rise to glory the wicked to shame and perpetuall contempt And note this carefully that those very bodies in which both iust and vniust liued here Dan. 12.2 Ioh. 10.27 Iohn 5.28 Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. shall be raised and restored as appeareth by the Scripture This corruptible shall put on incorruption This that is This same in number as if he had clapt himselfe on the breast Now though this séeme vnpossible to reason yet it is not so to our Faith whereby considering the power of God we know that he is able to restore the body though burnt to ashes deuoured by wild beasts or turned to dust as he was able to create them and all the world of nothing in the beginning And this the Iustice of GOD requires namely that that body which sinned should be punished and not another and that that body which hath béen tortured héere for the profession of his Name should be crowned with glorie at the last day The bodies shall rise the same in substance but the bodies of the Iust shall bée Immortall Incorruptible Spirituall not in substance but in quality or condition not néeding meanes of bodily nouriture not subiect to infirmities but powerfull firme strong and impassible nimble to moue as well vp-wards as downe-wards voide of all deformity and vncomelinesse glorious of perfect stature without the vse though not without the difference of Sexe Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniust shall rise Immortall also and Incorruptible but passible to endure the due punishment inflicted vpon them The manner of the Resurrection conceiue to be thus On the last day Christ shall suddenly come in the clouds in that visible forme in which He Ascended and shall send his Angell with a Trumpet Mat. 24.31 1. Cor. 15.31 1. Thess 4.15.16 at the sound whereof first they which are dead shall be raised and then those which are liuing shall bée in the twinkling of an eye changed Vse 1. If in this life onely wee had hope we were of all men the most miserable but we looke for a day when our vile bodies shall gloriously rise and bee made like the Glorious Body of our Lord Iesus Christ 1. Cor. 15.19 Phil. 3.21 Iob 19.25.26.27 comfort thy selfe against thy calamities with this This vpheld Iob in the day of his sore trouble So in the troubles of the Iewes vnder Antiochus Epiphanes Many were racked and would not be deliuered because they looked for a better Resurrection Act. 11.35 Let this also comfort against the loathsomnesse of the graue in as much as though our bodies be laid downe for a time in the dust they shall yet after bee restored to Life and Glory Vse 2. Remember that euen that body which thou hast vsed as a Weapon and Instrument to Lying Murder Vncleannesse Theft Pride and all manner of vnrighteousnesse shall rise againe and as thou hast done in the same that which thou shouldst not so shalt thou receiue in the very same that which thou wouldst not And if thou béest a Beléeuer remember that that very body of thine which hath bene vnto thy soule an instrument of Righteousnesse which for righteousnesse sake hath endured Griefe Smart or Contempt c. as it hath taken part with the soule in Mortification and in the affliction so shall it also pertake in the blessed Consolation to bee reuealed in the last day Quest You said that God was the Redeemer and Sanctifier of his Church Do you not beleeue that the Redemption Iustification and Sanctification which you haue spoken of are vniuersall and belonging to all Ans No Eph. 5.25 c. I verely beleeue that those Graces belong onely to the Church Quest What is the Church Ans By Church I meane the Holy Catholique Church 1. Cor. 12.12.13 Eph. 3.15.16.17.18.19 Eph. 4.15.16 Reu. 21.27 Heb. 12.21 22. Cant. 6.8 which is the whole Company of them which are from euerlasting Predestinated to Eternall Life and which in time are called by the Word and sanctified by the Bloud and Spirit of IESVS and this is but one part whereof is Triumphant in heauen and part Militant on earth Expl. As in our vsuall Créed wée are taught to beleeue the Holy Catholique Church to bee the company of Saints which haue Communion or Fellowship in the grace of Remission of sinnes and Resurrection to Eternall life So it is manifest that such onely are the Catholique Church and that such graces are proper and peculiar vnto them As the Scriptures do euery where restraine these benefites to Beleeuers onely and to the Church To Beléeuers Ioh. 3.16 and 5.24 and 6.40.47 Act. 10.43 Ioh. 12.46 Rom. 3.22 Gal. 3.22 To the Church Mat. 1.21 Ioh. 10.15 and 15.13 and 17.9.19 Now whereas in diuers places the Scripture speaketh with a generall note That Christ dyed for all and that God loued the world and such like Such places must bee vnderstood some of the sufficiency of Christs death for all not of the Efficacy which is onely to Beléeuers Some of a Precept vniuersall whereby all are commanded to beléeue Some of the publique Ministery of the Word whereby grace is offered to all Some collectiuely to signifie that the benefite of Redemption extends it selfe to Gentiles as well as to Iewes or distributiuely signifying that some of all Nations Conditions Ages Sexes haue that benefite not that euery singular of all kinds but the kinds of all singulars are made partakers
of his Apparrell and outward shape Thus the Church on Earth is said to be Inuisible in regarde of the inward essentiall forme which is sanctity which cannot be seene with mans eie Hebr. 12.14 1. Ioh. 2.19 2. Tim. 2.19 Rom. 2.29 or Visible either in regard of the particular companies professing Christ or in regard of the outward forme which is the ministery of the Word and Sacraments by the which it is visible becauss these being the means whereby it is gathered and gouerned are visible Vse Examine how thou standest in the visible Church for many are called but few are chosen and many are in the visible which are not of the inuisible as the Lées are in the Vessell which are not wine nor of the wine It is not enough to be in Gods field vnlesse we be good corne not enough that we be in the body vnlesse we be members For if wee be wennes and spottes we must be purged and scowred off not enough to be in Gods floore vnlesse we be good Corne For hee will gather the Corne into his Barne but the Chaffe hee will burne with vnquenchable fire so not enough that thou arte among the Saints vnlesse thou be a Saint For C ham was in the Arke Saul among the Prophets Iudas among the Apostles and yet these are damned So thou mayst be baptized and ioined to the visible company of the faithfull yet if thou want the Spirit which quickens al the true members of Christs body to holinesse and righteousnesse of life thou art but a withered branch to be cut off and cast into the fire Looke therefore to thy standing Question What call you the Inuisible Church Ans It is the vniuersity of the Elect and Regenerate Rom. 2.29 which doe at any time or in any place professe and truely haue faith and conuersion to God Quest What is the visible Church Ans It is a company embracing and enioying the Ministery of the Word and Sacraments Mat. 28.19 Ephes 4 11 and professing the Gospel Quest What are the true notes of a true visible Church Ans The true proper and essentiall notes of a true Church are two namely The pure and incorrupt Ministerie and profession of the Word and Mat. 28.19 Act. 2.42 46. Ephe. 5.25 26. The lawfull Administration of the Sacraments to the which some adde Discipline Explic. Vnto those Scriptures in the answere which shew that the lawfull vse of the Word and Sacraments are the two genuine notes of a true Church because the Primitiue Church is so in them described You may adde concerning the Word these Iohn 8.31 and 10.27 and 14.23 1. Corint 4.15 Ephes 2.20 1. Tim. 3.15 And of the Sacraments these 1. Corin. 20.16 and 12.13 So that wheresoeuer there is a Company preaching and professing that Iesus Christ the Sonne of Marie is the Sonne of GOD Christ the Lord by whom onely and alone they séeke to be saued that Company is a true visible Church though there be many corruptions in the same Simon Magus was by Baptisme receiued into the Visible Church Acts 8.13 for an outward profession of Christ in word And the Corinthians were a true church euen then when they abounded with grosse corruptions as Paul denyeth not in his Epistles written vnto them These notes haue their degrées the more pure they are the more pure is the Church which hath them the lesse pure they are the lesse pure is a Church to bee accounted and where they are not all or wholely adulterated there either is no Church or a very corrupt one Now though Discipline be allowed and necessarily required to the well being of a Church yet a Company holding Christ and maintaining the Scriptures though they should want Discipline are a true though a defectiue Church It is the duty of the Church to vse Discipline but as a wife ceaseth not to be a true wife for the neglect of houshold gouernement so long as she kéepeth the mariage oath to herhusband vnbroken so a Church ceaseth not to be a true Church for some saults or neglects so long as she acknowledgeth her head Christ according to the Word Vse Withdraw not thy selfe from the fellowship of the Churches of God and if thou hast depraued the Church of England and separated from it repent of thy rash and vncharitable censures Remember what great things God hath done for the Church thou despisest and spit not in her face that hath brought thée forth to Christ Remember that God hath alwaies preserued a séed of Christ in our land euer since the first conuersion therof from Heathenisme which as a little leauen lay a long time hid in thrée peckes of meale as our Sauiour speaketh till at the last by the hand of a King Henry 8. it began to sowre the whole lumpe And after him remember how God raised him vp a Iosias to finish his fathers beginnings Afterward Edward 6. how it was watered with the bloud of as famous Martyrs as euer the world saw Then thinke how God miraculously preserued and gaue a Quéene to nurse this Church labouring Queene Elizabeth and almost fainting vnder afflictions yea such a Quéene as he neuer stablished in the Throne of any Kingdome since the day of Adams Creation And then consider how that when we reckoned that all our happinesse had béene ended and expected nothing but dissipation fire sword bloud and the ruine of Church and Common-wealth euen then the Lord beyond all expectation sent amongst vs a most tender Father our most gratious Soueraigne King IAMES whom God long preserue vnmatchable for mildnesse of Gouernment Vigilancy care for the good of all his subiects déepnesse of iudgement soundnesse of Religion and together with many other blessings whereby we are blessed in him for incomparable learning hauing to the admiration of the world with his Owne Pen defended and aduanced the truth And if thou standest vpon a right constitution remember that the replanters of the Gospell here were Kings and Princes and not without the preaching of the word Remember that the people of the land were not conuerted from Heathenisme by them as such which had no knowledge of Christ but from Papisme vnder which they had some knowledge of him Remember that if the Church were not rightly constituted by Quéene Elizabeth neither was it by King Henry the eighth and King Edward the sixth and so thou wrongest the ashes of the Martyrs as if they were not Martyrs of Christ but of Antichrist And say that there was something wanting in the first constitution cannot God forgiue it Nay hath he not forgiuen it How darest thou say the contrary Remember these things stay thy tongue from reuiling Israel and thy foot from withdrawing thy selfe from the people of God If thou wouldst haue Discipline we are not without it though without that of thy deuising If thou wouldst haue the preaching of the Word we haue it I may boldly say as soundly and powerfully
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
name of Christ that is by his authority according to his commandement yea this to be in force in all Churches euen which are vnder Christian Magistrates for otherwise doth the ciuill Magistrate punish otherwise the Church The Church aimeth at the repentance of the offender the ciuill Magistrate at the execution of iustice The Church procéedeth not to excommunication where the delinquent repenteth obeyeth The ciuil Magistrate notwithstanding the repentance of the party executeth the law as Ioshua notwithstanding the confession of Achan Ioshua 7. caused him to be destroyed Vse 1. All such whom it concernes to deale in Ecclesiasticall censures ought to beware of all filthy lucre faithfully discharge that which is cōmitted vnto thē to censure them which are prophane accordingly for the glory of God the good of the Church the repentance of them which offend and the furthering of their owne accounts at the last day Vse 2. Art thou prophane a drunkard a blasphemer an vsurer a breaker of the sabaoth c. deseruest thou to be stricken with the thunderbolt of excommunication yet escapest by thy purse or otherwaies yet know thou whatsoeuer thou art that although either through the corruption of them which excecute the same Discipline thou continuest in the fellowship of the Church yet in the account of the Lord thou art excluded from all spiritual priuiledges of the Church till thou repent not being worthy to sit among the dogs of the flocke as one may say the lesse thou answerest for here through the silence of the lawes the more thou hast to answere before Iesus Christ at the day of Iudgement Q. You seeme to say that where there is a Christian ciuill Magistrate there the Church ought to expect his consent and by his authority make Constitutions and Canons Do you then thinke that the Clergie or Church-men are subiect to the Ciuill Magistrate Ans Yes verily do I and so God plainly teacheth in his word Rom. 13.1 Tit. 3.1 1. Pet. 2.13 14.15 Let euery soule be subiect c. Whether Apostle Prophet or Bishop Q. What is the ciuill Magistracy or Gouernment Ans It is an ordinance of God for the good of men whereby they are gouerned by good lawes both Diuine and humane that publike peace may be preserued Rom. 13.4 Pro. 8.15 Dan. 2.21 Ioh. 19.11 the good maintained the euill punished the worship and glory of God set forth Q. What is the office of the ciuil Magistrate Ans The office of the supreme Magistrate is to keepe and maintaine both the Tables of the morall law Deu. 17.18 19. 2. Chro. 19 6. and to minister right iudgment iustice to his subiects Q. What is the power of the superior Magistrate Ans In things diuine it is limited by the word but in humane things and ciuill it is wonderfull large as namely to command all his subiects in matters concerning the publike good of all or the priuate good of some To compell all orders Ecclesiasticall or Ciuill to do their duties to punish the stubborne To command the bodies and goods of his subiects in matters lawfull To exact Tribute Custome Subsidies Taxes Tenthes c. for the maintaining of his honour and magnificence and for the bearing of the publike charge To make and confirme lawes for the ciuill policy of his Iurisdiction Iob. 34.18 Eccles 8.3 4. Dan. 5.19 and to define all matters and causes by the same And in a word the Ciuill supreme Magistrate is in all causes and ouer all persons as well Ecclesiasticall as Ciuill supreme Gouernour next vnder Christ 1. Sam. 15.14 as also in the examples of the good Kings of Iudah appeareth Q. What is the duty of Subiects Ans The duty of subiects may be referrred to these heads 1. Pet. 2.18 Rom. 13.1 Tit. 3.1 1. Tim. 2.1 2. Ier. 29.7 Pro. 24.21.22 Rom. 13.6 1. Reuerence 2. Obedience 3. Piety 4. Faithfulnesse 5. Thankfulnesse Expl. One of the greatest blessings which God hath giuen to men is Order and Gouernment without which through confusion all things would soone come to ruine For as a Ship without a Pilot so is a Company or Society of men without a King or other lawfull Magistrate Therefore it was well said of Tacitus That it is better to haue an euill Prince then none And of S. Chrysostome It is better to haue a Tyrant then no Gouernour And the Scripture maketh mention that the state of the people of Israel was neuer worse while they were a free people then when they were without continual Gouernours Yea Nature euen in reasonlesse bruite creatures acknowledgeth Order Gouernment as in the Bées c. This great benefite came from the Lord as all other good things The prime care of the Soueraigne Magistrate must be to maintaine the first Table of the Law Kissing the Sonne and doing homage vnto Christ and therefore to maintaine the true worship of God and to forbid and vtterly to extirpate the contrary And yet this so to be vnderstood the through the necessity of dangerous times he may suffer such as are superstitious and do erre that some Common-wealth and Religion may be had rather then none at all It belongs to the Prince to sée the the true Doctrine be taught but to administer the same teach it in publique it belongs to Ministers and Ecclesiasticall persons It belongs to his Authority to appoint ordinary iudgements Ecclesiasticall to maintaine Schooles Vniuersities c. wherby fit Bishops Ministers may beset ouer the Flock of Christ to make lawes whereby such Pastors Teachers may be directed corrected suspended depriued as matters shall require It is his Authority which may call and moderate Prouincionall Nationall Generall Syneds appoint Fasts c. Yea he ought to punish Heretickes Idolaters Blasphemers c. as well as Murtherers Théeues c. and to do all things which may further the Spirituall good of his Subiects and to take away the contrary Rom. 13.4 For he beareth not the Sword in vaine So Moses appointed the worship of God prescribed it to Aaron Dauid disposed the Ministery of the Tabernacle called a Conuocation or Synode for the bringing of the Arke Salomon dedicated the Temple deposed Abiathar Iehoshaphat commanded the Priests and Elders to visite the Churches and to restore the worship of God As also did other good Kings of Iudah as appeareth in their Stories which they did not onely of Piety but euen of Office So also haue Christian Emperours called Ccuncels moderated Controuersies of Religion aduanced good Bishops repressed bad and made Lawes concerning Bishops Ministers holy things for the welfare of the Church and the glory of God For the Magistrate is the Father of the Common-wealth yea Esay saith Esa 49.23 That Kings Queens are nursing Fathers and Mothers of the Church Constantine the Great said the the Bishops were Ouer-seers in the Church and Hee a Bishop or Ouer-seer out