nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
except hee shew himself unto us not that hee is hidden in the darknesse for hee dwelleth in the light but that the dulnesse of sight and blindnesse of our hearts cannot reach unto that light except hee declare himself unto us like as the Sunne is not seen but by his own light so God is not known but by such means as hee hath manifested himself By what means hath God revealed himselfe By his Divine works and by his holy Word as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm The Heavens declare the glory of God and the firmament shewth his handy work and so continuing unto the seventh verse touching his Works and from thence to the end of the Psalm touching his Word The law of the Lord is perfect converting the Soule the testimony of the Lord is sure making wise the simple What gather you of this That all curious searching to know more of God then hee hath shewed of himself is both vain and hurtfull to the searchers especially seeing by his Works and Word hee hath declared as much as is profitable for men to know for his glory and their eternall felicity Therefore Moses saith Deut. 29. 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever What bee the Divine works whereby God hath shewed himself The Creation and preservation of the world and all things therein so the Apostle to the Romans saith That all men are inexcusable seeing that which may bee known of God is made manifest within them for God hath made it manifest unto them For the invisible things of God while they are understood in his works by the Creation of the world are seen even his eternall power and Godhead Rom. 1. 19 20. Also preaching amongst the grosse Idolatrous Lystrians Act. 14. 17. hee saith that God hath not left himself without Testimony bestowing his benefits giving rain and fruitfull seasons from heaven filling our hearts with food and gladnesse And preaching among the learned and yet no lesse superstitious Athenians hee citeth and canonizeth the Testimony of the Poets to shew that God is not farre from every one of us for in him wee live move and have our beeing Act. 17. 27 28. For whosoever amongst the Heathen Poets and Philosophers which professed wisdome hath not been wilfully blinde have learned by contemplation of the Creatures of the world that God is the Maker and preserver of the same What use is there of the knowledge obtained by the Works of God There is a double use the one to make all men void of excuse as the Apostle teacheth Rom. 1. 20. and so it is sufficient unto condemnation The other is to further unto salvation and that by preparing and inciting men to seek God If happily by groping they may finde him as the Apostle sheweth Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word or after they have known God out of his Word by contemplation of his infinite power wisdome and goodnesse most gloriously shining in his Works to stirre them up continually to reverence his Majesty to honour and obey him to repose their trust and confidence in him and so the Children of God doe use this knowledge of God gathered out of his Divine Works as appeareth in many places of the Scriptures and especially of the Psalmes which are appointed for the exercise of the whole Church Psal. 8. Psal. 19. Psal. 95. Psal. 104. 136. c. Are not the Works of God sufficient to give knowledge of the onely true God and the way unto everlasting happinesse They may leave us to bee without excuse and so are sufficient unto condemnation but are not able to make us wise unto Salvation because of things which are necessary unto Salvation some they teach but imperfectly others not at all as the distinction of the Persons in the Godhead the fall of man from God and the way to repaire the same Where then is the saving knowledge of God to bee had perfectly In his holy Word for God according to the riches of his Grace hath been abundant towards us in all wisdome and understanding and hath opened unto us the Mystery of his will according to his good pleasure which hee hath purposed in himself as the Apostle teacheth Ephes. 1. 7 8 9. What course did God hold in the delivery of his Word unto men In the beginning of the world hee delivered his Word by Revelation and continued the knowledge thereof by Tradition while the number of his true worshippers were small but after hee chose a great and populous Nation in which hee would bee honoured and served hee caused the same to bee committed to writing for all ages to the end of the world for about the space of two thousand five hundred yeeres from the Creation the people of God had no writen Word to direct them Thence for the space of three thousand one hundred yeers unto this present time the Word of God was committed unto them in writing yet so that in half that time Gods will was also revealed without writing extraordinarily and the holy books indited one after another according to the necessity of the times but in this last half the whole Canon of the Scriptures being fully finished wee and all men unto the worlds end are left to have our full instruction from the same without expecting extraordinary revelations as in times past Were these Revelations in times past delivered all in the same manner No for as the Apostle noteth Heb. 1. 1. at sundry times and in divers manners God spake in times past unto the Fathers by the Prophets The diverse kindes are set down in Numb 12. 6. and 1 Sam. 8. 6. and may bee reduced to these two generall heads Oracles and Visions What call you Oracles Those Revelations that God as it were by his own mouth delivered to his servants and that ordinarily by Vrim and Thummim or by Prophets extraordinarily called What doe you understand by Visions Those Revelations whereby God signified his will by certain images and representations of things offered unto men as may bee seen in the Visions of Daniel Ezekiel Jeremie c. How were these Visions presented unto men Sometime to men waking sometime to men sleeping sometime to the mind sometime by the eyes to the imagination of men sleeping were offered divine dreams in expounding whereof we read that Joseph and Daniel excelled but now they together with all other extraordinary Revelations are ceased Where then is the Word of God now certainely to be learned Onely out of the Book of God contained in the holy Scriptures which are the onely certain testimonies unto the Church of the Word of God 1 John 5. 9. 2 Tim. 3. 15. Why may not men want the Scriptures now as
an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
so full of Parables and Allegories as they are The whole Doctrine of salvation is to be found so plain that it needeth no Commentary and Commentaries are for other places that be dark and also to make more large use of Scripture then a new beginner can make of himself which we see necessary in all humane Arts and Sciences Further though speech of Scripture seem hard at first yet by custome it becommeth easie as reading doth to children Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter Acts 8. 31. Though he understood not some harder places yet that hindered him not from reading plainer places Obj. 5. The multitude of learned men that fall into heresies which they labour to confirm by Scripture proveth that the Scripture is dark It is their naughty hearts that come not with an humble and godly affection that maketh them doe so Obj. 6. But now we see by experience that there are many that daily reade the Scriptures and yet understand not the thousandth part of them They reade them not with care and conscience with prayer and study but like the women who are always learning but never come to the knowledge of the truth 2 Tim. 3. 7. Obj. 7. If the Scriptures then be so plain and perspicuous what need is there of an Interpreter First to unfold obscure places Acts 8. 31. Secondly to inculcate and apply plain Texts 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures First that we might know that the understanding of Gods Word is the gift of God and therefore might beg it of him by continuall prayer Secondly lest we should flatter our wits too much if all things could presently be understood by us Thirdly that the Word for the high and heavenly mysteries contained therein might be accompted of which for the plainnesse might be lesse esteemed Fourthly that prophane dogs might be driven away from these holy mysteries which are pearls prized highly by the Elect alone Matth. 13. 45. but would be trodden down by swine Mat. 7. 6. Fiftly that wee might be stirred up to a more diligent search of the same Sixtly that we might esteem more of the Ministery which God hath placed in the Church that by the means thereof we might profit in the knowledge of these mysteries What assurance may be had of the right understanding of the Scriptures For the words it is to be had out of the originall Text or Translations of the same for the sense or meaning onely out of the Scriptures themselves Nehem. 8. 8. which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation Why must the interpretation of words be had out of the originall Languages Because in them onely the Scriptures are for the letter to be held authenticall and as the water is most pure in the Fountain by the springing thereof so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek in which they were first written and delivered to the Church out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues What gather you from hence That all Translations are to be judged examined and reformed according to the Text of the ancient Hebrew and originall Chaldee in which the old Testament was printed and the Greek Text in which the new Testament was written and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onely authenticall Text is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text. But what say you of the Greeke Translation of the old Testament commonly called the Septuagint approved by the Apostles themselves The same as we say of other Translations for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them where it differed not in sense from the true Hebrew yet where it differed from it they left it as by many examples may be confirmed vide Hieron Prolog in Matth. How can the certain understanding of the Scriptures be taken out of the originall tongues considering the difference of reading in divers Copies both of Hebrew and Greek as also the difficulty of some words and phrases upon which the best Translators cannot agree Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament which came by fault of writers yet in most by circumstance of the place and conference of other places the true reading may be discerned and albeit in all it cannot nor the Translator in all places determine the true interpretation yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded the Sacraments instituted the form of prayer taught which contain the sum or substance of Christian religion are without all such diversity of reading or difficulty of translating so plainly set down and so precisely translated by consent of all men learned in the tongues that no man can make any doubt of them or pick any quarrell against them Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit for no man knoweth the things pertaining to God but the Spirit of God 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation for prophesie was not brought by the will of man but the holy men of God spake as they were led by the holy Ghost 2 Pet. 1. 20 21. The interpretation therefore must be by the same Spirit by which the Scripture was written of which Spirit we have no certainty upon any mans credit but onely so far forth as his saying may be confirmed by the holy Scriptures What gather you from hence That no interpretation of holy Fathers Popes Councels Customs or practise of the Church either contrary to the manifest words of the Scriptures or containing matters which cannot necessarily bee proved out of the Scriptures are to bee received as an undoubted Truth How then is Scripture to bee interpreted by Scripture According to the Analogie of Faith Rom. 12. 6. and the scope and circumstance of the present place and conference of other plain and evident places by which all such as are obscure and hard to bee understood ought to bee interpreted for there is no matter necessary to eternall
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
of the people into the Land of promise that all strangers might reade and know what Religion the children of Israel professed and hee commanded that it should bee writen well and plainly or cleerly Deut. 27. 8. which could not bee performed except it were writen with the vowelling points vvhereunto also belong all those places of Scripture which testifie of the cleernesse and certainty of the Scripture which could not at all bee if it lacked vowels What are the books of the Old Testament The books of Moses otherwise called the Law and the Prophets for so are they oftentimes divided in the New Testament as Mat. 5. 17. 7. 12. 22. 40. Luk. 16. 29. 24. 27. Joh. 1. 45. Act. 13. 15. 24. 14. 26. 22. 28. 23. Where it is to bee understood that the Law is taken for the vvhole Doctrine of God delivered by Moses which containeth not only the Law but also promises of mercy in Christ as hee himself saith Joh. 5. 46. If yee did beleeve Moses you vvould also beleeve me for Moses wrote of me and vvhereas our Saviour Christ Luk. 24. 44. unto the Law and the Prophets addeth the Psalmes which are a part of the Prophets it is because they were most familiar to the godly and generally known of the people by the daily exercise of them the former division notwithstanding being perfect Which are the books of Moses Five in number vvhich are called Genesis Exodus Leviticus Numbers Deuteronomie How are the books of these Prophets distinguished Into Historicall and Doctrinall the former vvhereof contain the explication of the Law by practise principally the latter by Doctrine chiefely How many Historicall books bee there Twelve in number viz. the book of Joshua the book of Judges the book of Ruth the two books of Samuel the two books of Kings the two books of Chronicles the book of Ezra the book of Nehemiah and the book of Ester How are the Doctrinall books distinguished Into Poeticall and Prosaicall which distinction is thought of many to bee observed by our Saviour Christ Luk. 24. 44. where he under the name of Psalmes comprehendeth all those books that are writen in the holy Poeticall style Which are the Poeticall books Such as are writen in Meeter or poesie containing principally wise and holy sentences whence also they may bee called Sententiall and they are five in number viz. The book of Job the Psalmes and Solomons three books the Proverbs Ecclesiastes and the Canticles Which are the Prosaicall books Such as are for the most part writen in prose and foretell things to come whence also more especially they are termed Propheticall or vaticinall of which kinde are sixteen writers in number foure whereof are called the greater Prophets viz. Isaiah Jeremiah to whose prophesies is annexed his book of Lamentations though writen in Meeter Ezekiel and Daniel and twelve are called smaller Prophets viz. Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zacharie Malachi which twelve of old were reckoned for one book and therefore Act. 7 42. Stephen citing a place out of Amos 5. 25. useth this forme As it is writen in the book of the Prophets Bee there no other Canonicall books of the Scripture of the Old Testament besides these that you have named No for those other books which Papists would obtrude unto us for Canonicall are Apocryphall that is to say such as are to lye hid when there is proof to bee made of Religion How prove you that those Apocryphall books are no part of the Canonicall Scriptures First they are not writen first in Hebrew the Language of the Church before Christ which all the books of the Old Testament are originally writen in Secondly they were never received into the Canon of the Scripture by the Church of the Jews before Christ to whom alone in those times the Oracles of God were committed Rom. 3. 2. nor read and expounded in their Synagogues See Josephus contra Appion lib. 1. Eusebius lib. 3. cap. 10. Thirdly the Jews were so carefull to keep Scripture intire as they kept the number of the verses and letters within which is none of the Apocrypha Fourthly the Scripture of the Old Testament was writen by Prophets Luk. 24. 27. 2 Pet. 1. 19. But Malachi was the last Prophet after whom all the Apocrypha was vvriten Fifthly they are not authorised by Christ and his Apostles who doe give testimony unto the Scriptures Sixthly by the most ancient Fathers and Councels of the primitive Churches after the Apostles both Greek and Latine they have not been admitted for tryall of Truth though they have been read for instruction of manners as may appear by Euseb. lib. 6. cap. 18. out of Origen the Councell of Loadicea Can. 59. vvhich is also confirmed by the sixt generall Councell of Constantinople Can. 2. and many other Testimonies of the ancient Fathers Seventhly There is no such constant Truth in them as in the Canonicall Scriptures for every book of them hath falsehood in Doctrine or History Shew some of those errors in the particular books In the book of Tobie the Angel maketh a lie saying that hee is Azariah the son of Ananias Tob. 5. 12. which is farre from the Spirit of God and the nature of good Angels that cannot sin There is also the unchaste Devill Asmodeus the seven Angels which present the prayers of the Saints Tob. 12. 15. and the magicall toyes of the fishes heart liver and gall for driving away of Devils and restoring of sight not savouring of the Spirit of God Judith in her prayer commendeth the fact of Simeon Gen. 34. which the Holy Ghost condemneth Gen. 49. 5. and prayeth God to prosper her feigned tales and lies Jud. 9. 13. 18. Baruch saith hee wrote this book in Babylon Chap. 1. whereas it appeareth by Jeremiah 43. 6. that hee was with Jeremiah at Jerusalem and went not from him Likewise hee writeth for offerings and vessels after the Temple was burned and in the 6 Chapter v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall bee for seven Generations whereas the Canonicall Jeremiah Prophesieth but of 70. yeers Chap. 29. 10. For ten yeers cannot make a Generation neither is it ever so taken in the Canonicall Scriptures The story of Susanna maketh Daniel a young childe in the dayes of Astyages and to become famous among the people by the judgement of Susanna whereas Daniel himself writeth otherwise of his carriage into Babylon in the dayes of Jehoiakim under Nebuchadnezzar and of the means by which hee was known first to bee a Prophet Dan. 1. 2. The story of Bell and the Dragon speaks of Habakkuk the Prophet in the dayes of Cyrus who prophesied before the captivity of Babylon which was 70 yeers before Cyrus The first book of Maccabees writing an History of things said and done doth not much interlace his own judgement and therefore doth erre the
life which is not plainely and sufficiently set forth in many places of Scripture by which other places that are abused by the Devill or his ministers may bee interpreted as our Saviour Christ giveth example Mat. 4. 6. when the Devill abused the Text of Scripture Psal. 91. 11. declaring that this place must bee so understood as it may agree with that most evident and expresse Commandement writen in Deut. 6. 16. Thou shalt not tempt the Lord thy God What bee the speciall uses of the Scripture rightly understood Two First to teach Doctrine by laying out the Truth and confuting errours Secondly to exhort out of it by stirring us to good and turning us back from evill whereunto belong those foure uses mentioned by the Apostle in 2 Tim. 3. 16. Two whereof are Theoricall pertaining to the information of our judgement in matters of Doctrine viz. first teaching of Truth secondly reproving or convincing of Errours Two are practicall pertaining to the direction of our life and actions viz. first reformation or correction of Vice under which is comprehended first Admonition secondly instruction or direction to good life under which is comprehended Exhortation and Consolation which is a speciall instruction to patience in adversities Rom. 15. 4. What persons are meet to read or heare the Scriptures The holy Scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women and therefore to bee truely translated out of the originall Tongues into the language of every Nation which desireth to know them For the Lay people as well as the learned must read the Scriptures or heare them read both privately and openly so as they may receive profit by them and consequently in a tongue they understand 1 Cor. 14. 2. How doe you prove that the Scriptures ought to bee read and heard of all sorts of people First Deut. 31. 11 12. Moses commanded the book of the Law to bee read to all the children of Israel Men Women Children and Strangers that dwelt amongst them that they might thereby learn to feare the Lord their God and diligently to observe all the words of the Law Secondly Joshua 8. 34. there was not a word of all which Moses commanded that Joshua read not before all the Congregation of Israel with the Women and little ones and Strangers that were conversant among them so likewise did Josiah 2 King 23. 2. 2 Chro. 34. 30. and Ezra Nehem. 8. 2 3. Thirdly Psal. 1. 2. David sheweth this to bee the property of a godly man and pronounceth him to bee happy whose delight is in the Law of the Lord and studieth therein day and night Fourthly Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures is the mother of errour not the mother of devotion as the Papists have affirmed Fifthly Joh. 5. 39. Christ commandeth all men that seek eternall life in him to search the Scriptures Search the Scriptures for in them yee think to have eternall life c. Sixthly Act. 17. 11. the Bereans are commended for searching the Scriptures Seventhly 2 Tim. 3. 15. the Apostle Paul approved in Timothy that hee had learned the holy Scriptures from a young childe Eighthy 2 Pet. 1. 19. the Apostle Peter commendeth the faithfull for taking heed to the Scriptures of the Apostles Ninthly Rev. 1. 3. Blessed is hee that readeth and they that hear the word of this Prophesie Tenthly Col. 3. 16. Let the Word of Christ dwell richly in you in all wisdome Eleventhly Rom. 15. 4. Whatsoever things were writen afore time were writen for our learning that wee through patience and comfort of the Scriptures might have hope if the Scriptures bee writen for our learning they are necessarily to bee read by us Twelfthly Rom. 7. 7. Paul saith hee knew not sin but by the Law but the knowledge of sin is necessary for all that will repent and bee saved therefore also is the knowledge of the Law necessary Thirteenthly Luke saith that hee wrote the Gospel to Theophilus that hee might know the certainty of those things which before hee was catechised in Luk. 1. 4. but every one ought to labour to be most certain of their salvation c. Divers things are opposed by the adversaries against the necessity of the Scriptures and the reading of them by all sorts as first there were many beleevers amongst the Gentiles in the time of the Old Testament who yet wanted the Scriptures which was kept in Jury as Job and his friends Those if any such were after the Law for Job was before were bound to have the Scripture when it was delivered by God and the Eunuch had it and read it Act. 8. 28. Object 2. The book of the Law was lost for many yeers as appeareth by 2 King 22. 8. and yet the Church was then therefore it may want it The losse of that book doth argue rather the carelesnesse of the Priests in not keeping it and the sins of the people in that God for a time deprived them of it Object 3. The Church of Christians many yeers after Christ wanted the Scriptures of the New Testament and contented themselves with bare teaching First though the Church for certain yeers then had not the New yet they had the Old Secondly there passed not many yeers before the Gospels and Epistles of the Apostles were writen and in the mean time their heavenly Doctrine inspired from God sufficed till they wrote Object 4. There bee many poore Country-men as Plough-men and Shepherds which never learned to read which yet are saved though they never read Scripture They ought to have learned to read and being not able to read they might heare the Scriptures read by others Object 5. If all ought to read Scriptures then should they understand Hebrew and Greek wherein the Scripture was writen It were happy if they could understand Hebrew and Greek but howsoever they may read Translations Will it not follow hereof that preaching and expounding of the Scriptures may bee neglected as unnecessary No for God hath appointed not onely reading but also preaching of his Word especially to apply it to the use of all sorts of men to their eternall salvation Rom. 10. 13 c. So were the Prophets Interpreters of the Law as is before shewed the Scribes and Pharisees taught in the Chaire of Moses Matth. 23. 2. The Eunuch could not understand the Prophesie of Isaiah without an interpreter Act. 8. 31. The Ministery of the Word therefore is necessary as the ordinary means unto salvation 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching not discharged from hearing the Preacher What is the summe of all that hath been delivered hitherto That wee should labour for a due knowledge of the true God that wee may know what wee worship and worship what wee know 1 Chron. 28. 9. Joh. 4. 22. 17. 3. That this knowledge
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
9. 11. because he destroyeth many And that the Pope is such an one some of his owne Secretaries make it good confessing that many who were well disposed persons before their entry into that Sea became cursed and cruell beasts when once they were setled in the same as if there were some pestilent poyson in that seat infecting those that sit therein What learne you of this That the calling of the Pope is unlawfull for every office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to be esteemed for an unlawfull calling for in a lawfull calling some at the least are found in all ages profitable to the Church or Common-wealth What is the use of all this Doctrine That whosoever are partakers of the sins of Rome are also under the same curse and therefore such as have lived in Popery should examine our selves if we have truely repented us of it first by the change of our understanding as whether we have grown in the knowledg of the truth And secondly by the change of our affections as whether we hate Popery and love the truth unfainedly and so let every one judge himselfe that he be not judged and that with harder judgment Rom. 2. 4. according as God hath been the longer patient towards us What further That there can be no sound agreement betwixt Popery and the profession of the Gospel no more then betwixt light and darknesse falshood and truth God and Beliall and therefore no reconciliation can be devised betwixt them for if the members of Antichrist shall be destroyed we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also Doth every errour destroy the soule No verily for as every wound killeth not a man so every errour depriveth not a man of salvation but as the vitall parts being wounded or infected bring death so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction in which kind is Popery which sundry ways overthroweth the principles and grounds of our holy faith and therefore is tearmed an apostasie or departing from the faith Is it then impossible for a Pope to be saved No it is not impossible his sinne being not necessarily against the holy Ghost to which onely repentance is denyed for some in likelhood have entered into and continued in that Sea ignorantly and therefore may possibly finde place to repentance But if any be saved it is a secret hidden with God for concerning any thing that appeares by the end of any Pope since he was lift up in the Emperours chaire and discovered to be the man of sin there is no grounded hope given to perswade that any one of them is saved So much of Antichrist what he is towards others what is hee in himselfe That is set downe in two points first in that contrary to right and by meere usurpation he seateth himselfe in the Temple of God as if he were Christs Vicar being indeed his enemy both which the word Antichrist noteth Secondly in that he is here expressely named an adversary and one that is contrary to Christ. Wherein is the Pope adversary unto Christ Every way in life and in office How in life In that Christ being most pure and holy yea holinesse it selfe the Popes many of them are and have been most filthy and abominable in blaspheming conjuring murthering covetousnesse whoring and that incestuously and Sodomitically and yet will they in their ordinary Titles be called holy yea holinesse it selfe which is proper onely to Christ. How in Office First in his Kingdome Christs Kingdome is without all outward shew or pompe But the Popes Kingdome consisteth wholly in Pompe and Shewes as imitating his Predecessors the Emperours of Rome in his proud stately and lordly offices princely traine and outrageous expences in every sort Secondly in his Priest-hood in raising up another Sacrifice then Christ another Priesthood then his other Mediators then him Thirdly in his Propheticall office in that he teacheth cleane contrary to him Christ taught nothing but what hee received of his Father The Pope setteth out his owne Canons and Decrees of councells and in them he teacheth such Doctrine as overthroweth the maine foundation of that which Christ taught What is the second effect That he is exceedingly lifted up against all that is called God How doth this agree to the Pope More fitly then to any other person for Christ being very God abaseth himselfe unto the assuming of the nature of man the Pope a vile man advanceth himself to the Throne of God Christ being above all secular power paid tribute and was taxed and suffered himselfe to bee crowned with a crowne of Thornes and beare his owne Crosse but the Pope being under all secular power exalteth himselfe above all secular powers exacteth Tribute of Kings setteth his foot on the neck of Emperours carrieth a tripple Crowne of gold and is borne upon mens shoulders But he calleth himself the servant of servants Though he doe yet by the confession of his owne Canonists he doth it but dissemblingly and in hypocrisie which is double iniquity for they say that he doth in humility onely say so not that hee is indeed so as he saith What are the effects of this his pride They are two First he sitteth in the Church as God for he bindeth the consciences of men by his decrees which no Princes Law can doe for though men observe not such Lawes yet if they break them not of contempt they are discharged as if they did beare the penalty prescribed in them By this it seemeth that the Church of Rome is yet the Church of God although corrupt seeing it is said that hee sitteth in the Temple of God No verily but it is so said first because it beareth the name of the Church for the Scriptures give the name to a thing according to that it hath been as when Christ saith The abomination of desolation shall stand in the holy place he meaneth not that the Temple was then holy which at that time being no figure nor shadow of Christ and his Church was profaned but that it had been holy so we confesse that there had beene a true Church in Rome which is now no Church of Christ but the Synagogue of Satan Secondly he is said to sit in the Temple of God because he exerciseth his tyrannicall rule in the Christian world and is most busie in those parts where Christ had his Church and the Gospell is professed labouring in all places either by himselfe or his wicked instruments to overthrow or corrupt poyson or hinder the free course of the Gospel so that in this regard he may be said to sit in the Temple of God that is to reigne and tyrannize in the Church of God though the City where he is be Sodome and the Church whereof he is head the Synagogue of Satan What is the other
every thought to the obedience of Christ. Where as wee must needs acknowledge that it is God which worketh in us both to will and to doe and that it is hee which sanctifyeth us wholly so are wee taught likewise to beleeve that both hee who sanctifyeth and they who are sanctifyed are all of one namely of one and the self-same nature that the sanctifyer might not bee ashamed to call those who are sanctifyed by him his brethren that as their nature was corrupted and their blood tainted in the first Adam so it might bee restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might bee transmitted unto the heires of salvation The same God that giveth grace is hee also that giveth glory yet so that the streams of both of them must run to us through the golden pipe of our Saviours humanity For since by man came death it was fit that by man also should come the resurrection of the dead Even by that man who hath said Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day Who then shall come to bee glorifyed in his Saints and to bee made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby hee is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him bee glory and dominion for ever and ever Amen PHILIP 3. 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD FINIS 1 Pet. 1. 19. 21. 2 Tim. 3. 15 16 17. 1 Tim. 1. 17. Psalm 147. 5. Exod. 34. 6 7. 1 Joh. 5. 7. 1 Chron. 29. 11 12. Psal. 145. 10 11 12. Act. 17. 24. Gen. 1. 26 27. Psal. 103. 19. 66. 7. Jude ver 6. Rev. 12. 7. Gal. 3. 10. Gen. 2. 17. Eccl. 7. 31. Rom. 5. 12. 14. Gal. 3. 10. Deut. 28. 45. Mat. 1. 21 22 23. Gal. 4. 4 5. Phil. 2. 7 8 9. Heb. 5. 4 5. Rom. 8. 34. Heb. 10. 12. Luk. 4. 18 19. Isay 9. 6 7. Heb. 3. 1. 2 Tim. 1. 9. Heb. 12. 23. Cant. 2. 16. Joh. 17. 21 22 23 24. Rom. 3. 24 25 26. and 4. 6 7. Rom. 8. 15 16 17. 23 24 25. Eph. 1. 4. Col. 3. 9 10. 12. 14. Mat. 22. 37 38 39 40. Exod. 20. 2 3. Exod. 20. 5 6. Exod. 20. 7. Exod. 20. 8 9 10 11. Exod. 20. 12. Exod. 20. 13. Exod. 20. 14. Exod. 20. 15. Exod. 20. 16. Exod. 20. Acts 26. 20. 2 Cor. 7. 10 11. Jer. 31. 18 19. Eph. 6. 10 11 12. 1 Pet. 5. 8 9. Gal. 6. 14. Rom. 8. 35 36 37. Gal. 5. 14. Col. 3. 5 6. Lev. 1. 74 75. Tit. 2. 11 12 13 14. Matth. 6. 6 7. Matth. 6. 9 10. Ver. 11. 12 13. Matth. 6. 13. Matth. 5. 16 17 18. Eph. 4. 28 29. Heb. 13. 16. Rom. 10. 14 15. Eph. 4. 11 12 13. Rom. 4. 11. Matth. 18. 15 16 17. Heb. 9. 1. 9 10. 1 Cor. 10. 1 2 3 4. Joh. 1. 17. Heb. 12. 27 28. Matth. 28. 19. 1 Pet. 3. 21. 1 Cor. 11. 23 24. 1 Tim. 4. 12 13. 2 Thes. 2. 3 4. Heb. 9. 27. 1 Thes. 4. 15 16 17. 1 Cor. 15. 51 52. Matth. 25. 34 35. All men desire eternall happinesse Religion the means to obtain happinesse No salvation but by the true Religion Diverse kindes of false Religion What Christian Religion is Of Catechising what it is Where to bee used and by whom The necessity of it a Eccles. 1. 2. True happines consisteth in God How we come to injoy God b Job 22. 21. c Joh. 17. 3. Gal. 4. 9. d Eccle. 12. 13. e 2 Cor. 5. 9. f 1 Sam. 2. 30. Means to know God By his Divine Works and holy Word Job 22. 20. Joh. 6. 68. Of the Divine Works of God Plato Galen Homer Virgil. Ovid. The uses of knowing God by his Works Of Gods holy Word the Scriptures How the Scriptures were delivered Revelations Oracles Visions What Scripture is That the Scriptures are the Word of God Reasons to prove God to be the Author of the holy Scriptures 1 Efficient Instrumentall 2 The simplicity and sincerity of the writers 3 The quality and condition of the Penmen of holy Scriptures 4 The heavenly matter of holy Scripture 5 The Doctrine of the Scriptures above humane capacity 6 The concord of the several writers one with another 7 The prophesies fulfilled in their due time 8 The Majesty and authority of the Scriptures 9 The motives used in them to perswade not reason but commands 10 The end and scope of the Scriptures which is Gods glory 11 Their admirable power 12 Their antiquity 13 The hatred of the Devill and wicked men against them 14 The preservation of the Scriptures 15 Their power to humble a man and raise him up again 1 Cor. 14. 25. 16 The consenant testimony of all men at all times 17 The known miracles done by the Writers of the Scriptures 18 The testimony of the Spirit in the hearts of men That the authority of the Scriptures doth not depend on the Church What are the books of holy Scriptures In what language the Old Testament was writen That the Scriptures of the Old Testament were first writen with vowels and pricks The books of Moses The books of the Prophets The Historicall books The Doctrinal books The Poeticall books The Prosaicall books The Apocryphall books The errors of the Apocryphal Books Of the books of the New Testament The properties of the holy Scriptures As 1 holy 2 Highest in authority 3. Sufficient in themselves That the Scriptures are a perfect rule for doctrine life and Salvation Objections against the sufficiency of the holy Scriptures answered Tim. Qu. An. Of the perspicuity of the holy Scriptures The Papists objections against the perspicuity of the Scriptures answered Ans. Why God hatâ— left some places of Scripture obscure Of the Translation of holy Scriptures An objection grounded on various readings answered Why the Scriptures must be expounded by the Scriptures The use of holy Scriptures Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered That there is a God Of the Nature of God Of Gods Essence The name of God Of the Properties or Attributes of God A description of God God a Spirit The perfection of God The felicity of God Of the simplenesse or singlenesse in God Gods infinitenesse Gods immensity or greatnesse Gods eternity The life of God Of the knowledge and wisdom of God Fore-knowledge and Counsell of God The Counsell of God Gods absolute wisdome and knowledge 1