hath added them to giue vs greater assurance euen as a Seale to a Writing makes it more Authenticall The Essentiall parts of a Sacrament are either outward or inward The outward hath the signe with the Ceremony ordained and the Word As in Baptisme the outward signe is Water the Ceremony is the sprinkling The word is the word of Institution and Promise Baptise them c. Whosoeuer beleeueth and is Baptized shall be saued Mat. 28.19 Mark 16.16 And the distinct pronouncing in the Mother Tongue of this forme I Baptise thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The meaning whereof is thus much That the name of the Father Sonne and Holy Ghost being called vpon the Person Baptized is through forgiuenesse of sinnes receiued into the fauour of God who is Father Soune and Holy Ghost and Adopted Receiued Sealed Initiated and Consecrated into the proper Goods Right Family Couenant Grace Worship Religion Faith and Fellowship of the Father Sonne and Holy Ghost God one in Essence thrée in Persons to liue wholly according to his Will The inward matter is the thing signified which is both the Bloud and Spirit of Christ and our Incision and Grafting and Incorporation into him by the Holy Ghost with all benefites following As imputation of Christs Righteousnesse Remission of sinnes Adoption Receiuing into the Communion of Saints Regeneration c. For as the Water washeth the filthinesse of the body so the Bloud of Christ washeth away our spirituall filthinesse through the Spirit which Spirit makes vs fruitfull in good workes and abateth our defires of earthly things euen as water maketh things fruitfull and quencheth bodily thirst And this so surely in regard of the true and Mysticall vnion of the Signe and Things signified by the bond of Faith that for our assurance the worke of the Spirit is often attributed to the Signe as Baptisme regenerateth and saueth because such is the relation and vnion of the Signe and the grace signified thereby in regard of the truth of God on the one side offering and faith on the other side receiuing that whosoeuer beléeueth may as verily be assured of receiuing the thing signified in his soule as he is made partaker of the signe in his body Vse 1. In as much as the Sacraments are Significations and Seales of such excellent things they are with all reuerence to be handled and estéemed euen as meanes which exhibite to vs and confirme the best blessings of God In regard therefore of their vse by institution they are things vnualuable though in regard of that which is subiect to the eye they bée of little price Estéeme then not according to their outward valew but according to the blessing annexed in their lawfull vse and looke more vnto the gift then the meanes or manner of giuing For God measureth our contempt or irreuerence in the Sacraments not according to the worth of the Elements but according to the benefite offered in and by them As the thing wherein Adam transgressed was but an Apple but the manner of sinning euen in that Apple was most heynous As therefore men estéeme of their Euidences not according to the value of the Paper and Waxe but according to their vse So are we to consider of the Sacraments The Water in Baptisme and the Bread and Wine in the Lords Supper are but small matters Yet no Bread or Wine in the world none the most precious water that is or can be distilled though a drop were worth a Kingdome may be compared vnto these but in the like vse Adamah and Pharphar Riuers of Damascus fairer then Iordan yet cannot cleanse the leprosy So there are many waters which comfort the heart but none but this cleanseth the soule saueth it Wherefore all Ministers Parents and People are reuerently to cary themselues in or at the administration of the holy Sacrament of Baptisme and if they slightly reckon thereof as in too many places is vsed they are to be reproued as heinously guilty before God Vse 2. Thankefully receiue the holy things of God for the confirmation of thy faith for though not in themselues yet by Institution they haue singular vertue hereunto I am perswaded we often want comfort because we do not wisely vse the Sacraments to their vse for the which they were appointed Wherefore doubtest thou or wantest thou comfort Remember thy Baptisme as Dauid when he went to fight against Goliah incouraged himselfe by his Circumcision and go with confidence to the Lords Table the Lord will be present with his owne Ordinance he is able to make them effectuall and cannot faile by them to conuey comfort and assurance to thée if thou canst do him this honour as to beléeue that he is able and true to fulfill all his Word For God is faithfull and all his promises are sure and as Bernard said Neither doth his Word differ from his Meaning because he is all Truth nor his Deed from his Word because hee is all Power and Strength c. Vse 3. Art thou baptized then know that thou art bound ouer to all manner of obedience to God and to the continuall practise of Repentance which if thou dost not Rom. 2.25 26. thy baptisme is voyd God promiseth in Baptisme to be our God but not so to be though we liue as we list but we for our parts promise also to renounce the Diuell the World and the Flesh and to serue him Kéep thou thy part and be sure the Lord will not faile to kéepe all his couenants on his part But wholely breake thou thy promise and thou shalt neuer taste of the good blessings of GOD promised to thée There is nothing more profitable then Baptisme yet it profited not Simon Magus because he wanted the inuisible washing of the Spirit therefore if thou wouldst make the best profite of thy baptisme walke then in all holy obedience and vnfainedly repent of thy sinnes yea thou arte bound vnto it Euen as the Souldier by his preast money to serue in the warres so thou by this holy marke and character which thou hast receiued of God art bound to his seruice Thou hast solemnely before God his holy Angels and Saints protested as much so as thou must néedes be guilty of treacherous falshood if thou performest it not Men thinke their words binds them to men and Herod séemes to make conscience of an vnlawfull oath make thou conscience much more of thy oth to God the breaking whereof bringeth vpon thy soule an eternall guilt Shalt thou by thy sinnes blot out the stampe of God which thou hast receiued Shalt thou vow seruice to GOD and be the Diuells slaue Hast thou Gods marke in thy fore-head and the diuels in thy heart and life Dost thou receiue the badge of a Christian and liuest like an Infidell Thy Baptisme shall not saue thée but condemne thée rather for thy sinnes are the greater euen as Balthasars drunken feastings were
power onely to the Scriptures and therefore we must exclude all vnwritten Traditions or Decrées of men though neuer so holy and learned from being this Rule or any part thereof Therefore we are forbidden to adde Deut. 4.2 Reu. 22.18 19. or take from the written word of God Beléeuest thou the Scriptures They say thou shalt not adde to them And therefore Tertullian saith When we beléeue wée beléeue this first that there is nothing more which we ought to beléeue Vse 2. This bindeth all to all reuerence in reading Prou. 1.7 Psa 25.14 1. Pet. 4.11 speaking hearing of the word because of the Author which is God and to all care to know vnderstand beléeue and obey the same because to this purpose it is giuen vs as a most perfect Rule by God himselfe Q. The holy Scriptures are Diuine and Canonicall in themselues Esay 8.20 Deut. 5.32 Ioh. 5.39 2. Pet. 1.19 Gal. 6.16 2. Iohn 10 Iohn 7.17 1. Cor. 2.10.11.12 1. Ioh. 2.27 5.10 but how do we know that they be so Ans We know that they are so both by the testimony of themselues for so the old Testament testifieth of it selfe the new of the old and of it selfe and also by the witnesse of the Holy Ghost in our hearts Expli There are two principall arguments of the Diuinity of the Scriptures to vs 2. Sam. 23 2. Luk. 1.70 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13 the first is their owne voyce witnessing that they are of God as often this is repeated in the Prophets Thus saith the Lord. And this is the chiefest Argument euen the very voice of God himselfe of which we may safely collect thus If the Scriptures be true when they speake of things to come then also when they speake of things present The second argument is like vnto the first and it is the testimony of the Holy Ghost which as it inspired the holy men to write so also it teacheth the children of God to beléeue the Scriptures 2. Pet. 1.21 1. Cor. 2.10 for if faith be the gift of God as it is then also to beléeue the Scriptures to be the word of God The first of these is to perswade others and our selues the other chiefly to satisfie our our selues which also is alwaies agréeable to the Scriptures and is to be examined by the same Vnto these two you may adde also their miraculous preseruation notwithstanding the rage of all Iulians and Diuels the diuine vocation mission and life of the Writers the Maiesty of the stile the purity of the Doctrine their power vpon the conscience for the confounding and breaking of the stubborne and for the raising conuerting and comforting of the broken and such like Vse This serues to confute the Papists who hold that the only chiefe argument whereby we are perswaded of the authority of the Scriptures is the testimony of the Church we willingly acknowledge that the Church is a meanes whereby wee come to the knowledge of the Scriptures but not that for the which only we beléeue them to be diuine The Scriptures are a Rule 1. Tim. 3.15 the office of the Church is to keep to vse this Rule Now as the worke-man which vseth a Rule giues not that power to it wherby it iudgeth the dimensions but it hath it of its owne nature by an inward essentiall property as it is a Rule so also the Scriptures haue not this power of the Church though the Church haue power skill to vse the same And therfore our Sauiour when question was whether he were the Messiah or no resteth not on the witnesse of Iohn Iohn 5.36 Ibid. Vers 37. Verse 39. but vpon greater and better witnesse this witnesse was his workes the witnesse of his Father and of the holy Scriptures So when the Tessalonians receiued the preaching of Paul as the word of God 1. Thes 2.13 it was not the testimony of any Church nor the worthinesse of Paul a meane poore man but the very force of the word it selfe which bowed their hearts The testimony of the Church is to be reuerenced is good but not infallible The testimony of the Scriptures themselues is better and infallible The Church is to be proued by the Scriptures not the scriptures only by the Church Yea the Papists to proue the infallibility of the Church flie to the Scriptures And vniuersally Mat. 16.18 1. Tim. 3.15 the authority prouing is greater more certaine more knowne then the conclusion proued by the same Yea if we should belieue the Scriptures onely for the authority of the Church which is in conclusion the Pope his Prelates then first they should be Iudges in their own cause which is vnequall Secondly there could be no certainty of Faith or Religion because the Church hath varied diuersly in her iudgement of the Canon Thirdly why may not the Turkes perswade themselues that their testimony of their Alcoran is as sufficient as ours of the Scriptures Fourthly this is to subiect the Word of God to the will of Man yea God to man so that God shall not be beleeued to speake to vs nor we beleeue him when he speaks vnlesse it please the Church that is the Pope and his Prelates yea there shal be no more difference betweene God the Diuel truth lying the sacred and diuine Scriptures and the Alcoran of the Turkes then the Church shall thinke fit which is most horrible blasphemy The Lord open the eies of our Aduersaries the Papists to consider it Q. How do these holy Scriptures set forth and describe God or what do you beleeue God to be according to the Scriptures Ans I beleeue by the Scriptures that God is a Spirit being of himselfe and giuing being to all things Infinite Eternall Almighty Knowing all things c. Wisedome Goodnesse Mercy Truth Iustice it selfe c. The Father the Son and the Holy Ghost The Creator and Preseruer of all things The Redeemer and Sanctifier of his Church Expl. None must imagine that I haue set downe all that can be said of God for there are many other particulars in the holy Scriptures but these are the heads neither can the knowledge of Men Angels expresse fully the amplitude of his essence and glory Though that so much as is auaileable for vs to know himselfe hath reuealed in his word for it is most true that a learned man said Ramus God cannot be defined without his owne logicke This is not a Definition but a Description taken out of the Scriptures consisting of thrée parts first of Attributes secondly of Relations and proprieties of persons Thirdly of Actions and Effects which are generall as Creation Prouidence speciall belonging only to his Church which are principally two Redemption and Sanctification Of these I purpose according as God enableth to enquire in order according to the Scriptures and first I will briefly expound the Atributes as they are alleaged We
Kings so knowledge shall increase to the diligent when the negligent shall be vnder darknesse There are two principall causes among many which ought to prouoke our diligence herein The Difficulty and the Vtility of the Scriptures The Scriptures are difficult and hard but first not to all but to them which perish 2. Cor. 4.3 1. Cor. 2.14 and to them which are naturall and haue not the spirit but to them which haue receiued the enlightening spirit it is otherwise God who commanded the light to shine out of darkenesse shining into their hearts and giuing them the light of the knowledge of God in the face of Iesus Christ 2. Cor. 4.6 Secondly they are difficult but not alwayes the Lord more and more scattering the darknesse of the mindes of his elect Children by his holy spirit Thirdly they are difficult but not all for in the foundation of the doctrine of saluation and of faith and manners they are easie and plaine but some places indeed are wonderfully hard There is milke for babes that is easie and meate for strong men Heb. 5.12.13.14 there is hardnesse The Ancients of this haue excellently spoken One saith The Scriptures are like a mighty riuer in the which a Lambe may walke safely and yet an Elephant be drowned And another The writers of holy Scripture are in some things like Angels descending to the capacity of the simplest and in some things as Angels transcending the capacity of the learnedest And againe In the holy Scriptures some things are open and some things obscure those are for our nourishment these for our exercise by those our hunger is staied in these our loathing And indeed this variety addeth to the excellency of the Scriptures as in the globe of the earth some land and some sea makes both the more esteemed and in the land some hilles and some vallies makes both the more delightsome and as the Sommer is so much the more welcome after a hard and stormy Winter euen so this mixture in the word maketh both the more pleasing and continueth the edge of our desire to study which if it were all alike would soone be dulled These reasons may be rendred why the Lord would haue some things in his word to be thus folded vp in the clouds of obscurity making as it were darknesse their pauillion First that we might know and acknowledge the vnderstanding of the word to be the gift of God Secondly to tame the pride and arrogancy of our nature which would soone appeare if all things were obuious and easie at the first sight Thirdly that we should not vilipend and make light reckoning of the word for this is our corruption Proffered kindnesse or grace is not esteemed Fourthly that impure dogges and swine may be kept from holy thing Fifthly that wee should make high account of the ministery of the word ordained for the opening and interpreting of the same Sixthly to stirre vs vp to prayer and to continuall diligence and paines in the hearing and reading of it As matters of great difficulty are not compassed we see with ordinary paines Many by reason of the difficulty of the diuine Oracles doe quite giue ouer the study of them like vnto the sluggard or idle person Prou. 26.13 who saith A Lyon is in the way But as generous and noble spirits are not daunted nor dismayed by the dangers of great Enterprises but rather so much the more inflamed with courage to set vpon them Euen so the difficulty of holy Scriptures should not abate our paines but in reason so much the more whet on our diligence without the which not only no excellent but no ordinary comfortable measure of knowledge can be atchieued Is the word difficult Then it requireth of thee so much the more industry in reading hearing conference meditation and prayer In which things if we did exercise our selues in a conscionacle manner wee should soone become men of ripe age in these hidden mysteries The second reason to excite our paines is the vtility and profite that comes by the word As Dauid said of Goliath his sword There is none to that 1. Sam. 21.9 So I may say of this reason There is none to this For amongst men whose heart is so hard but profite and gaine will perswade him 2. Tim. 3.16 But the Scriptures are profitable By them we beleeue By them wee are conuerted Ioh. 17.20 Rom. 10.14 Psal 19.7 2. Tim. 3.15 1. Pet. 1.23 Iam. 1.18 Act. 10.44 Iam. 1.21 Luk. 11.28 Ioh. 6.68 Act 13.26 Psal 119.105 Pro. 6.23 Deut. 32.2 Esay 55.10.11 Eph. 6.17 1. Pet. 2.2 Cant. 2.5 Mat. 5.13 Psalm 19.10 Psal 12.7 Psal 119.72 and made wise By them wee are regenerated By the preaching of them wee receiue the Holy Ghost By them wee are saued therefore called The words of eternall life and of saluation The word is compared to Light to enlighten vs. To Raine Snow and Dew to make vs fruitfull in good workes To a Sword to defend vs. It is a Key to direct vs to Christ the treasury of all happinesse It is as Sincere Milke to feede vs and make vs growe As Flagons of Wine and Apples of Paradise to comfort vs. As Salt to season purge cleanse and preserue vs. Preferred before Honey for sweetnesse before tryed Siluer and Gold for price and inestimable value What shall I say The praise and excellency of the Scriptures exceedeth all the praise and commendation that can be giuen vnto them If I had the tongue of Angels I could not expresse it but must be compelled to say as the Apostle in another place O the deepenesse of the riches of the wisedome of God and of his word Is any thing then so profitable as this O what a base slauish and foolish nature haue we which runne and hunt after the feathers of the world neglecting the true certaine treasures of the word You haue a sure word of the Prophets 2 Pet. 1.19 to the which you do well if you take heed c. Yea if we study in the word we haue the Angels fellow-students searching enquiring and desiring to behold the things that are reuealed to vs by the preaching of the Gospell 1. Pet. 1.10.11.12 Ephes 3.10 But some percase will thus obiect The word of God is to be studied we confesse but how shall we know that those Scriptures are the word of God That the Scripturs contained in the old and new Testament are the word of the liuing God may appeare either by Testimonies or other Reasons The testimonies are either Diuine or Humane The testimonies diuine confirming this truth 1. Cor. 2.13 2. Tim. 3.16 2. Pet. 1.21 are either of God speaking in the word or of The holy Ghost speaking in the conscience God so witnesseth in his word and what more ordinary in the Prophets then Thus saith the Lord as Zacharie also He spake by the mouth of his holy Prophets Luk. 1.70 which haue beene since
the world began The Holy Ghost beareth this witnesse vnto the consciences of the elect And this testimony is that inward force and efficacy of the holy spirit by the which wee feele our hearts moued bowed and perswaded to beleeue the word 1. Cor. 2.10.11.12 Ioh. 2.20.27 1. Ioh. 5.10 Hee that beleeueth hath the witnesse in himselfe This testimony next to the voyce of God speaking in the Scriptures who indeed is onely a sufficient witnesse to himselfe is to be preferred before all other testimonies and arguments whatsoeuer But this must be remembred that this witnesse of the Spirit in the heart serueth not to confirme doctrines and to confute aduersaries but onely that euery one for himselfe by this witnesse might be certaine in his very conscience that the holy Scriptures are of God In this the conscience resteth and is satisfied and it ariseth and is wrought in our hearts by the word read heard meditated vpon and translated to the vse of faith and life as Ioh. 7.17 If any man will do his will saith Christ he shall know of the doctrine whether it be of God or whether I speake of my selfe The humane testimonies are either of the Church or of The enemies of the Church The perpetuall consent of the Church of all the people of God in receiuing embracing and conseruing the word of God so many ages notwithstanding their diuersity and disparity of mindes and iudgements argueth no lesse then a diuine authority in the word The enemies are either Iewes or Heathen The Iewes acknowledge the bookes of Moses and the Prophets to be giuen by diuine inspiration And among the Heathen when Ptolomy the King of Aegypt demanded why Heathen Authors in their writings make no mention of the bookes of Scripture one made answere Because they were diuine and that God the author of them was reuenged of all those that presumed to touch them as Iosephus and Eusebius report The other reasons may be drawne first from the antiquity of them being of all writings the most ancient Moses the first Pen-man of holy Writ being farre elder then all other writings now extant in the world a thing well knowne to the learned Secondly from the certaine euent accomplishing of the diuers prophesies which neither by naturall causes nor by the wit of man could euer haue been foretold Thirdly from the miracles which Sathan neuer could bring to passe Fourthly from the matter of them containing the whole pure and perfect law of God and describing such a meanes of saluation which both agreeth to the glory and perfect Iustice of God and satisfieth the conscience Fifthly from the maiesty of them which shineth euen through the humility and simplicity of the phrase Sixthly from the inuincible firmity and continuance of them notwithstanding the rage of so many persecutors labouring to abolish their very memory Seuenthly from the beautifull harmony and admirable consent of all the parts of the doctrine contained therein Eighthly from the force of them in the mindes of men effecting mouing conuerting and transforming vs into new men and kindling a liuely consolation in our mindes in the day of tryall as appeared in the Martyrs Ninthly from the irreconcileable hatred of Sathan and his complicies tyrants persecutors and all prophane men against the Scriptures more then any other Bookes Tenthly from the vengeance of God vpon the contemners blasphemers and enemies of the word It were almost infinite to reckon all that might be said herein all which are good iointly and seuerally considered to confirme vnto vs the authority of the Scriptures and to conuince the consciences of all them which in the vanity and wickednesse of their hearts shall any way call them into question Wherefore it appeareth and nothing can be said to the contrary that all are bound with all diligence to study in the word of God Two principall parts of our study in the word are the Reading and the Hearing of it All then must giue all diligence to heare and read the Scriptures And because things good in themselues through bad and negligent vsage become oft-times vnprofitable and hurtfull vnto vs therefore the Apostle Paul prayeth and exhorteth Colos 1.10 Colos 3.16 that the Word dwell in vs in all wisedome That wee ought wisely to heare the word preached appeareth by our Sauiour himselfe in his monitions to his Apostles and Disciples Mat. 15.10 Mark 4.24 Luke 8.18 Heare and vnderstand Take heed what you heare Take heed how you heare Vnto this wise hearing three things are necessary First something is to bee done before we heare Secondly something in the hearing Thirdly something when we haue heard That which is to be done before wee heare is called Preparation which consisteth in the auoiding of some things and in the doing of other some Those things which are to be auoided may be reduced to these fiue heads The first is Intemperance in riotous eating and drinking pampering the body whereby we are made vnfit for the exercises of the word the body being then more apt to sleepe then to heare Full bellies for the most part haue empty soules and therefore our Sauiour Christ monished his Apostles to beware of surfeiting and drunkennesse Luk. 21.34 which oppresse the heart The second is Distracting cares of the world these must be banished out of our minds when we come to heare the word As Abraham when he went to sacrifice his sonne vpon the mount Gen. 22.5 left his Asse and Seruants at the foote of the hill Euen so when we come to the holy hill of God with the Congregation we must put off and abandon all our owne thoughts words and seruile labours For as thornes choke the Corne so will these the word as our Sauiour teacheth Luk. 8.14 The third is Preiudice against the person of the Teacher for when the person is once distasted we relish not his doctrine though neuer so good So Ahab could not abide Micaiah and therefore would not endure his teaching and admonitions The fourth is Pride for some measure of knowledge receiued As many will say they know as much as the Preacher can tell them It may be they doe But doe they practise it Such must know first that preaching is not onely to teach men that which they know not but also to stirre them vp to practise that which they know not so much ordained to informe the iudgement as to reforme the affection Secondly they must remember that part of the song of the Virgin He filleth the hungry with good things but the rich he sendeth empty away The fifth is Carnall security when we come to the hearing of the word with a resolution that speake the Lord what he will and cry the seruants of God against our sinnes as long and as loud as they will yet we will do as we list For many by this meanes come into the congregation as the vncleane beasts into the Arke they come in vncleane and
goe out vncleane Well Rom. 1.28 2. Thes 2.10.11 this of all other is most fearefull and the high way to a reprobate minde These especially and so all other sinnes must be carefully auoided and vnfeignedly repented of Wisd 1.4 For wisedome entreth not into a defiled soule And as the eye if it be euill affected cannot discerne the obiect so the minde infected and the conscience polluted with these and the like sinnes cannot possibly vnderstand the things of God Sathan by these meanes stealing out of our hearts the pretious seed of the good word of God Those things which are to be performed before the hearing of the word are especially two The first is prayer If wee must pray before the receiuing of our bodily meate much more before this heauenly food of our soules And in our prayers wee must commend our Teachers and our selues vnto the Lord. For our Teachers we are to pray for three things First that their lippes may preserue knowledge Secondly that they may be faithfull in deliuering the whole counsell of God vnto vs. And thirdly that they may powerfully and wisely speake to our consciences For our selues also we are to pray for three things First for the pardon of our sinnes Secondly that our mindes may be opened to vnderstand Thirdly that our hearts and affections may be sanctified to obey the holy word For oftentimes we do not that we know to be best but that vnto which our affections carry vs. An honest and a good heart is a notable signe of Gods Spirit The second thing to be done is timely and seasonable resorting with the rest of Gods people to the house of God Negligent comming that is when we come one stragling after another howsoeuer it be ordinary almost in all places yet it argueth a grosse carelesnesse and neglect if not contempt of the worship of God If our loue vnto the word should be measured hereby it would soone appeare to bee a great deale lesse then our loue to Faires Markets Feasts and merry-meetings as they call them vnto the which we will be sure to come with the first O that wee had but halfe the care to come to the market and feast of our soules which is the mistery of the word Why should we not bee like to Peter and Iohn in striuing to out-run one another to the house of God Iohn 20.4 as they to the Sepulchre of Christ In the time of Nehemias the people gathered all together Nehem. 8.1 and called for the reading of the Law Act. 10.33 And Cornelius and his houshold were all ready waiting for Peter to heare the word Luk. 5.1 And the people pressed vpon Christ to heare him The forwardnesse of these is for our imitation In hearing three things are requisite first Attention second Intention third Retention The 1. ordereth the body the 2. the vnderstanding the third the memory Attention is when the whole body but specially the eare and the eie are reuerently composed to heare the word Eccle. 4.17 Of the eare we reade Be more neere to heare Luke 4.28 Of the eye The eies of all that were in the Synagogue were fastned on him that is on Christ when he began to teach them Of the reuerent carriage of the whole body Constantine the Great may be an example who as Eusebius reports though he were the most noble Emperour that yet the world hath seene for the most part would stād at the preaching of the word and not sit downe though admonished of his Nobles Luk. 10.39 Marie also is an example hereof Wherefore to sleepe to talke to reade to gaze vp and down in euery corner which is the marke of a foole as Salomon teacheth are specially to be auoyded So also departing out of the Congregation without iust and reasonable cause as the people stayed for Zacharie though in regard of the vision hee held them very long Euen so should we stay with reuerence till the Congregation be dismissed with the blessing of God Luke 1.21 More reuerence then must bee of a great many practised in hearing If Paul will haue women reuerently to behaue themselues in the congregation because of the Angels much more ought all both men and women behaue themselues reuerently because of the presence of God who is the Lord both of men and Angells of the which his presence we haue his promise and therefore Dauid called the meeting the saints in his time the presence of God Mat. 18.20 As therfore Iacob was stricken with great reuerence for the vision which hee had at Bethel Psal 42.2 said How feareful is this place Gen. 28.17 this is none other but the house of God this is the gate of heauen so should wee esteeme of the assemblies of the children of GOD worshipping in feare as Dauid Psal 1.7 remembring we are present before God himself as Cornelius The second is Intention and this is of the mind when wee diligently marke those things which are taught For if our thoughts wander Acts 10.33 and bee not bent on the things spoken we heare without profite Euen as wee see by experience that in a deep meditation though our eies be fixed vpon some certaine obiect yet we smally regard it so if the minde bee not present aswel as the body all is to no purpose For this is to be like the Iewes who honoured God with their lippes but their hearts were farre from him Wherefore heere is required that wee suffer not our hearts to wander but that we call home all the powers of body and soule to this holy businesse not onely marking some words and sentences but the Booke the Text the Parts the Doctrines the Proofs and the Vses This is Intention and this is commaunded to the Church Psal 45.10 Heare O daughter and consider incline c. And Cause thine care to hearken Prou. 2.2 and incline thine heart to wisedome and vnderstanding The third is Retention and this is of the memory when we lay vp the word of God in the heart as the virgin Marie the sayings concerning Christ Luke 2.51 Not so to lay it vp as the euill seruant the talent neuer to vse it but as Ioseph in the yeares of plenty laied vp corne for reliefe against the yeares of famine so should wee store vp the word that wee may haue it ready for our vse vpon all occasions offered And this is noted to bee the property of good ground Luke 8.15 Ioh. 14.23 To keepe the word But many are like to siues or broken vessels into which whatsoeuer is poured is lost That bodie thriueth not where the stomacke wanteth a retentiue faculty to keepe the meat till it be digested Euen so all the hearing in the world profiteth not if wee be not carefull to remember it Wherefore as a man hauing receiued a pretious iewel casteth it not at his heeles but layeth it vp charily vnder locke and
key so should wee lay vp the word which wee haue receiued The word is a well of life but as Iacobs well it is very deepe Preaching is the drawing of this water our hearing the fetching of it But as wee goe not to the riuer for water to spill it by the way so if we spill and loose the word wee haue receiued what profite shall wee haue And because we are nimble to apprehend and strong to retaine euill things but slow and weake to good things we must earnestly pray and entreate the Lord to sanctifie and to strengthen our memories that that which we haue once heard we may often remember to the benefite of our soules Amen That which is to be done after we haue heard is Meditation the very life of our Hearing and Reading and it is a reuoluing in our mindes and a repeating againe those things which wee heare and read without the which I dare bee bold to say that neuer any did or shall profite in the study of the Word This meditation is either with God or man Meditation with God is either when we giue thanks or pray concerning things heard or read When thou hast heard praise God for it and pray that by the finger of his Spirit it may be written in thy heart and that thou maist finde in thy selfe the liuely formes of the doctrines deliuered It is a good degree of profiting by the Word when we can conclude the things we heare and reade in the forme of a prayer Meditation with Man is either with our selues or others With our selues when wee make triall what we can remember of that wee heare and reade and heere wee must not stay but proceed to the heart and conscience and examine them vpon euery point wee haue heard As if thou hast heard that which before thou knewest not blesse God and labour to bee more confirmed in the truth If any thing hath bene reproued that either thou art guilty or not guilty If guilty blesse God that thou art admonished of thy fault and from hence make thy rise to repentance If thou beest not guilty praise God for preseruing thee from such sinnes so condemned in his word If thou hast heard a vertue or good duety commended then either thou hast not practised it or thou hast If nor beginne heere in the name of God if thou hast praise God for such grace and let such exhortations encourage thee to proceed in wel-doing Meditations with others is when either with our family or with any other of the godly brethren we do reuerently and discreetly conferre of the things deliuered The benefite heereof must needs be great for as two eyes see more then one so when wee meete to conferre of that which we haue heard that which one forgetteth another may remember and that which is not well vnderstood by one is it may bee better marked by another Luk. 24.31 The two Disciples thus coferring had their vnderstanding opened And the men of Berea their faith confirmed Act. 17.11.12 And this is wisely to heare The Lord blesse al his people with this grace for Christs sake Amen Thus much concerning wisedome in hearing the Word Now followeth to be declared how wee should read the holy Scriptures wisely That we are wisely to reade teacheth our Sauiour Mat. 24.15 Let him that readeth consider and wee finde by other experience that our affaires vndertaken rashly and without due consideration succeed not That we may reade wisely three things are necessary 1. Reuerence 2. Order 3. Iudgement First Reuerence is required in our reading of the holy Scriptures both in regard of the Maiesty of the Authour of them which is the liuing God and also in regard of the worthinesse and weightinesse of the contents and matter of them which is the hidden and great mystery of godlinesse concerning Iesus Christ and eternall life The summe of the word of the Lord is The word the Lord In these two respects besides many other the Scriptures are farre more excellent then all other writings whatsoeuer Therefore when thou takest thy Bible remember the Lord whose word it is and sanctifie thy exercise therein with a godly and deuout prayer for leaue and for an vnderstanding heart yea as Moses at the setting forward of the Arke and at the resting of it deuoutly prayed Numb 10.35.36 So whensoeuer thou readest begin and end open and shut thy booke with prayer For as they which come to the Lords Table and eate and drinke vnworthily and irreuerently eate and drinke their owne iudgement not considering the Lords Body 1. Cor. 11.29 So they which come irreuerently to the reading of the Scriptures as to the reading of any prophane or common booke reade to their owne iudgement for not considering the Lords Booke As we reade that the Lord commanded Moses to put off his shooes when hee drew neare the burning Bush Exod. 3.5 because the ground whereon hee stoode was holy ground So when wee drawne neare to the Lord in offering to reade his word hee commaundeth vs to put on holy and reuerent affections because the Booke wee reade is a holie Booke For which way soeuer we turne or cast our eies in euery leafe and page thereof the holy and reuerent name of the Lord is engrauen As Peter therefore writeth of speaking If any man speake let him talke as the word of God 1. Pet. 4.11 so may I say if any reade let him reade as the words of God For as many thousands of the Bethshemites were sore punished for their irreuerent gazing vpon the Arke 1. Sa. 6.19 as we reade also of Vzzah 1. Ch. 13.10 So verily the iust Lord striketh many Readers with blindnes and hardnes of heart for irreuerent vsage of his holy Scriptures When thou readest therefore be reuerent and pray Pray for this is the way to obtaine wisedome Iames 1.5 Luke 11.13 and to obtaine the Spirite which spirit leadeth in to the knowledge and practise of all trueth Iohn 18.13 and which reuealeth vnto vs the hidden things of God 1. Cor. 2.10 Vse reuerence also For the feare of God is the beginning of wisedome Prou. 1.7 And the secret of the Lord is reuealed to them which fear him and his couenant to giue them vnderstanding The Lord put in our hearts this feare for Christs sake Psa 25.14 Amen The second thing required in the reading of the word is Order and Methode which is a great furtherance of knowledge and a singular helpe of memorie An army disranked in and out of battell aray neuer getreth the victory so neither doth disorderly and confused reading get any great measure of grounded knowledge As Saint Luke wrote the Gospel in an orderly manner from point to point Luke 1.3 so wee are to reade the word in an orderly manner going forward from point to point Memorable is the example of one Alphonsus a King of Spaine who notwithstanding the affaires
prayer to God for vnderstanding for as wee cannot see the Sunne without his owne light so we cannot see the wonders of the word vnlesse the Lord manifest them vnto vs by his Spirit The third thing that is to be done that wee may read in iudgement is Application to make vse of that wee attaine vnto by reading in the reforming of our liues Many esteeme highly of the tree of knowledge with Eue but they regard not the tree of life when as the very life of our knowledge consisteth in the practise of that which we know As it is said of Hearers so it is true of Readers Not the readers of the word Ioh. 13.17 Iam. 4.17 but the doers shall be iustified And These things if you know them happy are you of you doe them Nay he that knoweth and doth not shall bee the more beaten and is guilty of the more sin As therefore wise men labour to make profite of all things they deale with so we should propound this end to our selues in all our reading that it may be profitable to teach to improue to correct and to instruct vs in all righteousnesse that we may become absolute and perfect in all good workes Some read onely to this end that they may know more then they did and this is vanity Some that they may bee knowne to know more and this is pride Some to make a gaine of their knowledge and this is filthy lucre Some to edifie others and this is charity Some to edifie themselues and this is Christian prudence such like words hath one of the Antients Another saith thus Then is our reading to be commended when we turne the words into workes And againe the Scriptures are Gods Epistle written to men to the end they should liue well And the Holy Ghost better then all Reuel 1.3 Blessed is he that readeth and they that heare the words of this prophesie and keepe those things which are written therein Amen Now to God onely wise be honour and praise for euermore 1. Tim. 1.17 Amen Amen THE GROVNDS Of Diuinitie The prime and chiefest place of Diuinity is concerning God Heb. 11.6 Hee that commeth to God must beleeue that God is and that hee is a rewarder of them which seeke him and this is life eternall Iohn 17.3 that they know thee the onely very God and him whom thou hast sent IESVS CHRIST QVESTION HOw may we come to the sound knowledge of God Ans The best meanes to attaine such knowledge is by the holy Scriptures Esay 8.20 Iohn 5.39 Explication The knowledge of God is either Naturall or Reuealed That which is Naturall is either by the notions imprinted in euery mans minde whereby the conscience is conuinced or by the consideration of the creatures which naturall knowledge is vnsufficient to saluation Rom. 1.19 20. though sufficient to leaue vs without excuse The Reuealed Knowledge is that which is attained by the word of God who though he dwell in the Light which none can attaine vnto 1. Tim. 6.16 yet hath therein reuealed himselfe so farre as he saw fit for vs to vnderstand This knowledge beyond comparison is far more excellent then the naturall 1. Cor. 8.1 is sufficient to saluation in regard of Knowledge but not in regard of working or effecting it which onely is by the holy Spirit making this knowledge effectual to syncere faith loue feare obedience c. Quest What are the holy Scriptures Ans The holy Scriptures are all those bookes of the old and new Testament by the direction and inspiration of the Holy Ghost written or approued by the Prophets and Apostles Explic. These are the writings of the Prophets which are contained in the Hebrew Canon of the old Testament Those the writings of the Apostles which are contained in the Greeke Canon of the New But all those bookes vsually contained in our Bibles from the end of the small Prophets to the Gospell of Saint Matthew together with the prayer of Manasses are called Apocrypha that is hidden which though they containe many wholesome things and for many ages haue béene read in the Church yet are to be distinguished from the other being neither equall in authority nor of any more credit then as they agrée with them They are called the Scriptures that is the Writings in regard of their supereminent excellency being vnto all other Writings as the Sunne vnto the lesser Starres both in regard of their péerelesse worth and also because that all other bookes obtaine a degrée of worthinesse according as they more or lesse accord with them They are called Holy Rom 1.2 because of the Authour which is God 2. Tim. 3.16 because of the Pen-men 2. Pet. 1.21 which were holy Men because of the matter which is the holy Will and Counsell of God Act. 20.27 because of the vse to make vs holy and perfect in all good workes 2. Tim. 3.17 It pleased God that the heauenly doctrine shold he written both that it might be the better conueied vnto succéeding posterities and also that it might bee the safer preserued from corruption there beeing an infallible standeth for the examining and determining of all doctrines and opinions which should arise If the worship of God and the doctrine of saluation hath béene meruailously depraued now it is written what think wée would it haue béene if it neuer had béene written Vse Whosoeuer then desires the true and sound knowledge of God are to bée admonished to procure themselues Bibles and diligently to reade in them or if they cannot reade to heare others that they may fetch euen from the Fountaine it selfe the doctrine of saluation and also that they may euen discerne the bookes wherein the same is infallibly contained For though it be possible for a man to bee saued holding the summe of the heauenly doctrine without the distinct knowledge of the seuerall bookes yet it is the duety of all Christian men and women so farre as they haue meanes and are capable of it to endeuour to attaine to the Historicall knowledge of the Bible and bookes Canonicall therein contained First that they may with all thankfulnesse honour the holy Scriptures aboue all other Writings Secondly that they may make the best profite of the Preaching of the Word which they cannot doe who when Authorities are alleaged and places quoted are not able to distinguish the worth of the authority as whether it bee Diuine or Humane Thirdly for the more certainty of their faith when they can themselues find and examine by the holy Scriptures those things which are Preached In which regard the men of Berea are commended as an example vnto vs. Act 17.10.11 For all doctrines of men are to bee examined by the Scriptures and no further to be credited then they haue warrant from the same This condemnes them which are negligent this way which negligence is by too well knowne experience found to bée the
ouercome the world resist the Diuell and through this we are made partakers of the righteousnesse of Christ and are kept to the saluation promised No maruell then if it be called 1 Pet. 1.7 More pretious then gold For the vnualuable righteousnesse of Iesus Christ which is not attained by siluer and gold or pretious pearles is made ours by faith How therfore should we prize it when we haue it When we want it how should wee séeke it It is wrought by hearing the word confirmed by prayer the vse of the Sacraments and true obedience Q. Tell me then what is Faith Ans Faith is the gift of God wrought by his Holy Spirit in the hearts of the elect by the Ministery of the Word ordinarily whereby they take knowledge of the doctrine of saluation Ioh. 3.8 Ephes 2.8 Tit. 1.1 Rom. 10.9 are perswaded it is true and that it belongeth to them in particular and wholly relye thereon Expli As all other good gifts so Faith is of God Iam. 1.17 In which we are to consider thrée things First Knowledge Secondly Consent Thirdly Confidence Which thrée are requisite to this Iustifying Faith The first may be without the second the first and second without the third but the third cannot be without the first and second A man may know that which he belieues not to be true and a man may beléeue a thing to bée true which yet he may be perswaded belongs not to himselfe and therefore relies not vpon it Diuers wicked men know many things in the Scriptures which they like wretches belieue not to be true and many beléeue that to be true which they make not their owne by application euen as many Hypocrites the Diuels themselues for they goe thus farre but Gods children go further they know the promise beléeue it to be true and vpon good grounds are perswaded it belongs to themselues from whence comes confidence If the Diuell could do this or if Iudas could haue done this they might be saued There are then to be obserued three kindes of Faith First Historicall to know and acknowledge the truth of the Bible Secondly Temporary when there is also a perswasion but not grounded that the promise belongs to vs. The third True Iustifying Faith when vnto our knowledge is ioyned acknowledgement and to this good and warrantable perswasion from whence comes confidence And this last kinde of faith hath three properties First it is certaine Eph. 3.12 Heb. 11.1 1. Ioh. 3.2 yet there may be and are doubts as the man in the Gospell Lord I beleeue helpe my vnbeliefe but doubt commeth from the flesh certainty from faith which in the end ouer-cometh Secondly Luk. 22.32 Rom. 11.29 Eph. 1.13.14 it continueth yet it may be ecclipsed as it were raked vp in the ashes and wonderfully shaken but not totally and finally extinguished and lost Rom. 5.1.2.3 1. Pet. 1.8 Gal. 5.6 Iam. 2.17 1. Tim. 1.6 Thirdly it is liuely and working inwardly and out wardly Vse 1. Deceiue not thy selfe thou mayest be learned in the History of the Bible in the grounds of Religion in Controuersies and yet thou may foward true Faith for so far do the Diuels goe which are irrecouerably dammed The Diuels beléeue and tremble Iam. 2.19 And therefore whatsoeuer Papists or 〈◊〉 obiect hold thou it to be no presumption to go beyond the Diuell and Reprobates in beleeuing if thou wouldst be saued Vse 2. Here is comfort to those of poore estate if they beleeue Iustification is by Faith onely and Faith is the gift of God on the which the poorest is as 〈◊〉 as the richest yea and in the bestowing of it there is no respect of persons with God The spirit bloweth wherein 〈◊〉 And many times the Lord passeth by Rich Noble and Mighty and honoureth the poore and dispised In the things of this world he that is rich hath all she poore hath the least or no part but it is Faith that obtaineth fauour with God A King not prefected to haue part in the righteousnesse of Christ because a King if hee want faith nor a Beggar reiected because a Beggar if he haue faith c. Vse 3. True faith iustifies thee before God by the righteousnesse of Christ see that thou iustify thy Faith to bee true by the workes of righteousnesse and true obedience before men and to thy owne conscience c. Quest You said that Christ was annointed to be our Prophet Priest and King What meant you by it Ans I meant the three Offices of Christ First the Office of his Prophetship whereby he hath plainely opened to vs the counsell of his Father Deu. 18.18 Esa 61.1 Mat. 17.5 concerning our saluation 2d. The Office of his Priesthood whereby hee hath fully satisfied the Iustice of God for vs and maketh intercessiō at the right hand of his Father Psa 110.4 Heb. 7.5 3d. his Kingly Office whereby hee giueth vs his Spirit and by the same gouernes vs protecteth vs from our enemies Psal 2.6 and bringeth vs to Eternall Life Expl. In the times of the old Testament thrée sorts of persons were Annointed Prophets Kings and Priests 1. Reg. 19.16 Ex. 30.30 Which was a Type or Figure of the annointing of Christ which title signifieth Anointed is a name of his Person of Mediatorship Dan. 9.25.26 not of either of his Natures He was called so not the he was annointed with materiall Mile but as Prophets Priests Kings were by the annointing deputed to such Offices and fitted for the same So Christ tooke not those Offices by intrusion but was annoynted that is appointed and also of his Father by the Spirit fitted for the same When you reade that hee is called A Shepe-heard The Preacher of Peace A Witnesse these note his Prophet-ship when hée is called Iesus Sauiour Redeemer Mediator Lambe Sacrificer Intercessor Aduocate c. these note his Priest-hood And when he is called Lord King of Righteousnesse King of Kings These note his Kingly Office His Prophet-ship is in the teaching of his people in his owne Person while hee liued on the earth and in the continuance of the heauenly doctrine to his Church by the Ministery ordaind to the end of the world His Priest-hood implies two things First The satisfaction performed to his Father by his obedience euen to the death of the Crosse Secondly his Intercession making request for vs at the right hand of his Father Rom. 8.33 Heb. 7.25 Heb. 9.24 not by bowing his Body but by appearing before his Father for vs presenting the Merite of his Obedience and willing that it may alwaies bée effectuall for the reconciliation of his Elect. The Authority of his Kingly Office may bée either vniuersally considered by which all creatures are subiect to his Rule euen the deuils or specially whereby hee effectually calleth his Elect deliuereth them from the deuill iustifieth them continueth them in grace confoundeth their enemies in the last day
glorifieth them and whereby he will condemne the Deuils and Reprobates Vse 1. Is Christ our Prophet Mat. 17.5 then Here him Rest in the doctrine hée hath deliuered respect not Reuelations or Traditions or any thing that agréeth not therewith Yea Gal. 1.8 if an Angell from heauen teach otherwise let him be accursed Is Christ our Priest who hath taken vpon to satisfie for thee and to make intercession for thée in heauen Then trust neither to Saint Angell or thy selfe but trust perfectly on his Grace 1. Pet. 1.13 and bee of good comfort for he is a High-priest which is full of compassion and it is his Office and he is able perfectly to saue thee seeing he liues for euer to make intercession for thée Heb. 7.25 Is Christ the King of his Church Yes of heauen and earth then let the 〈◊〉 of the earth be confounded For Christ is King who shall stay all 〈◊〉 before 〈◊〉 face Luk. 19.27 that refuse to bee 〈…〉 his Word and Spirit 〈…〉 in her King for euermore 〈◊〉 Vse 2 Learne héere why thou art called a Christian Thou art called so of Christ because all the Elert tereme of his Annoynting that is of his Spirit Heb. 1.9 Hee was annoynted with the Oyle of Gladnesse aboue his Fellowes Ioh. 3.34 For he receiued the Spirit not by measures and to this end Ioh. 1.16 that wee of his Fulnesse might receiue Grace for Grace So that as the oyntment powred vpon the head of Aaron ran downe to the skirts of his cloathing so wee 〈◊〉 of the 〈◊〉 of Christ and of him are called Christians by the which is meant that we are made Priests and Kings to God therefore called a Royall Priest hood Reu. 1.6 1. Pet. 2.9 If this were well vnderstood and men would examine their Christianity by this it would soone appeare that many are not true Christians which glory in the Name If thou béest a Christian then where is thy knowledge whereby thou art as a Prophet to thy selfe and to others Grosse Ignorance cannot stand with this Title If thou béest a Christian then thou art a Priest and a King If a Priest then thou must offer Sacrifice Prayers Alines yea thy Body and Soule to the seruice of God If a King then thou must rule and governe thy passions affections thy selfe according to the rule of the Word If thou dost not thus if thou neuer or seldomo prayest if thou art without compassion toward the néedy if thou béest profane in thy life not sanctifying thy body and soule by Faith and Obedience to God but by drunkennesse swearing filthinesse cruelty pride lying c. to the devill If thou mournest not for thy corruptions and resists them but yéeldest cowardly to the wicked motions of thine owne vile minde being a very slaue to sin and the deuill then thou must needs conclude against thy selfe that thou art no Priest and King to God and so no good Christian in very deed whatsoeuer thou esteemest of thy selfe Quest Is there nothing else necessary to bee knowne concerning Christ Ans Yes as namely his Resurrection Ascension Sitting at the right hand of his Father and his comming to Iudgement which things may well bee referred to the Kingly Office of Christ Expl. Christ teacheth vs as a Prophet saueth vs by his Merite as a Priest and maketh his heauenly Doctrine and Obedience Effectuall as he is a King and to this his Efficacy are those seuerals in the answere to bee referred of the which there are plentifull expositions extant and therefore I spare the particular opening of them Thus much of the first speciall worke of God toward his Church which is Redemption Now followes the second called Sanctification Quest What is Sanctification Ans It is the worke of God by his Holy Spirit Deut. 30.8 Ier. 31.18 32.39 Iob. 6.44 Act. 5.31 11.18 whereby the Image of God is renewed in the Elect called also Conuersion Regeneration Repentance c. Expl. There are two principall benefits which wee obtaine in this life by Christ Iustification by Faith and Sanctification by the Spirit Who is called the Holy Spirit both Essentially and Effectually because as he is God holy in himselfe so he maketh holy whom he pleaseth 2. Thess 2.13 1. Pet. 1.2 which worke is therefore called the sanctification of the Spirit This worke is wrought in the minde will and affections yea in the whole man not by altering the substance of body or mind or abolishing any naturall Faculty or Affection as Vnderstanding Loue Hate Ioy c. but by putting away and purging out the euill quality in these and the like and by creating a new holy quality in them acceptable to God and agréeable to his word that now the vnderstanding should be capable of good things and the streame of our affections turned to the right obiect as to hate euill to loue goodnesse and to reioyce in it Wée are to vnderstand also that this in nature is after Iustification as Paul reciteth them Whom he iustifieth Rom. 8.31 hee glorifieth that is he gloriously reneweth which is begun here perfected in the life to come yet I cōfesse the repentance is sometimes put before remission of sinnes not that in Nature but because in our sense and feeling it is first For first we feele the burden of our sinnes Marke 1.13 Actes 5.31 and then we are eased and refreshed by the mercy of God And also repētance is named in the first place because it is first to bee taught that wee may desire the mercy of God Yet in nature Faith which purifieth the heart is first though in time there bee no difference For our Vnion with Christ and our partaking of his merit to Iustification and of his Spirit to Sanctification are wrought at the same time euen as the Sunne and his beames Vse 1. As the Sunne is declared by his light the trée by his fruits so by thy sanctification demonstrate thy iustification c. Vse 2. Boast not of thy heart while thy life is profane neither content thy self with an outward shew of holines hauing an euill conscience Rom. 12.2 2. Cor. 7.1 c. for Sanctification is the renewing of the minde yea of the whole man and therefore labour to grow vp into a full holinesse of the flesh and of the spirit Quest Is Sanctification Conuersion or Repentance so the worke of God that we can not of our selues by the power of our free will 〈◊〉 or repent Ans Iverely beleeue that since the fall of Adam 1. Cor. 2.14 2. Cor. 3.5 Rom. 8.7 Iohn 15.5 there is no free will in man vnto things Spirituall and pleasing to God Expl. For the vnderstanding of this we are to consider of Man as he was before his fall or as he is now since the fall Free will you may call a facultie or power of the Soule whereby it doth fréely without compulsion force chuse or refuse
thereof So then not the world that is not euery man and woman in the world haue interest in the blessing of Christ Rom. 11.7 but onely the Elect of God This Church is called Holy partly because it is cloathed with the righteousnes of Christ imputed and partly because it is gouerned by the Spirit of Christ by the which euery member thereof is quicknes and made able in some measure in truth to hate sinne and to loue and follow that which is good It is called Catholike that is Vniuersall because all the Saints and Elect of all times and places 〈…〉 vnto it as to one Body And this we professe to be One because there is the Head which is Christ one Body one Spirit one Faith one Hope Ephe. 4.4 one Loue c. Part whereof is now in heauen Triumphing which are the Soules of the Saints departed and part fighting and Militant here on earth in the Spirituall wee face against the world the flesh and the deuill Vse 1. All happy making promises are made onely to the Church All shall not be saued labour to be of that number whose are the promises if thou wouldst bee saued Vse 2. It 's a great comfort that of all sorts of men some are of this Church which is washed with the Blocd of Iesus the Geatile as well as the Iew the Seruant as well as the Maister the Poore as well as the Rich For there is no respect of persons with God but in all Nations such as feare him are accepted be they one or other Act. 10.34.35 As God respects none for their riches or great place so he reiects none because they are poore and base Indéed in this world the poore haue the least part but in Christ benefites the Beggar beléeuing hath as large and good right as the King For we are Cittizens of a Kingdome which is not of this world God is not onely the God of the Mountaines Ioh. 18.36 but of the Vallies also And the Spirit bloweth where it listeth Yea many times God breatheth Life and Grace on a pooer contemptible wretch as the world accounts as on Lazarus and passeth by such as go in veluet coates as Diues Memember Christ is not thine because thou art rich or great or beautifull but because thou Beléeuest It is faith makes the poore Beggar as rich in Christ as thy selfe For God hath chosen the poore also to make them rich in faith and pertakers of his Kingdome Art thou rich Iames 2.5 despise not the Beggar or poorest Beléeuer who if thou beleeuest not is better then thy selfe and though in the things of this life according to Gods ordinance thou hast the start of him yet in Christ he is thy equall for in Christ there is neither Circumsion nor Vncircumcision Bond nor Frée Col. 3.11 c. Art thou rich Labour to bée rich in faith rather then in gold for thou and thy money may perish but by faith thou shalt bée saued Art thou poore Comfort thy selfe Thou hast a right in a heauenly inheritance where thou shalt equally share with the greatest King and let it prouoke thee to so much the more care to please him in all things who hath chosen thée so base and called thée so vnworthy Vse 3. The Church of Christ is a Holy Church Marke then If thou béest not holy in heart and affections in life and conuersation but a profane wretch thou art also a damned wretch if thou so continuest thou art no part of this Church for Christ hath chosen vs that we should bée holy Ephe. 1.4 2. Tim. 1.9 and hee hath called vs with a holy making calling Examine therefore thy selfe Cant. 4.12.13 The Church by Salomon is called a Garden enclosed full of the sweetest Flowers and Plants Now if thou beest a Blasphemer a Lyer a Backe-biter c. If these bee the Flowers which grow in thy Garden thou art the Deuils Dunghill thou art none of the Church The Church is called a Doue vndefiled If thou beest filthy Cant. 5.2 vncleane a Fornicator a Strumpet an Vsurer an Oppressour Couetous Cruell Vnmercifull c. Thou maist be a member of the Kite Vulture or rauenous Cormorant but not of Christs spotlesse Doue which is his Church The Church is the Body of Christ If thou beest a Drunkard Ryotous a breaker of the Saboath a contemner of Religion and such as doe professe it c. thou art a limbe of the deuill not a Member of Christ vnlesse thou wouldst make the Body of Christ a monstrous body like the Image of Nebuchadonoser which was part of Gold and Siluer part of Iron and Clay Remember then Christ is the Head of his Church if thou receiuest not not Grace from him to Sanctification thou art none of his Christ is the King of his Church out of the Church the deuill raignes If thou obeyest not Christ but the deuill how art thou Christs Nay how art thou not the deuils Quest You say that the Church is a company of such which are Predestinated to Eternall Life What meane you by Predestination Ans By Predestination of men I meane the Eternall purpose of God concerning Man-kind fallen and corrupted whereby for the setting forth of his glory he appointed some to Saluation with the meanes whereby they should obtaine the same which is called Election and some to damnation 1. Thess 5.9 which is called Reprobation Rom. 9. throughout the chapter Quest What is Election Ans Election is the most free and Eternall Counsell of God Luk. 10.20 Rom. 8.30 9.11 11.5.2 Pet. 1.10 Eph. 1.2.3.4 whereby hee chooseth some which were falne in Adam and Predestinateth them to Grace and Glory by Iesus Christ Quest What is Reprobation Ans It is the most free Counsell of God whereby hee determined not to chuse Rom. 9.21.22.2 Pet. 2.8 Iude 4. but to passe by some fallen in Adam and to leaue them in their guiltinesse and corruption and in the end to condemne them for their sinnes Q Do you then thinke that men were ordained to life or death before they were borne Ans Yes verily that I do Quest Doth not this bring in a neglect of all godlinesse Rom. 9.11 and make for them which say If I be predestinated to life I shall be saued whatsoeuer I do if to death I shall bee damned in like manner therefore I will liue as I list Ans God forbid For wee teach that men are not onely predestinated to the end but also to the meanes They which are ordained to Life being also ordained to Grace whereby they obtaine it and they that are ordained to death being also ordained to be left in their corruption that they may be damned Ephe. 1.4 Expl. That there is Predestination which is an ordaining of a thing to this or that before it be extant appeares in the doctrine of the Prouidence of God And that it is to be referred to men in the