somewhat to offer God in the same person that such offring might be sufficient For the worke of our Redemption was performed by the Man-hood but the vertue and merite was from the God-head And here we haue found out the Reason why the Righteousnesse of Christ should be of merite sufficient and effectuall for thousand thousands euen all the Elect because it is the righteousnesse and obedience not of a méere Man but of God and Man in one person euen of God himselfe whose goodnesse and righteousnesse must néeds be as himselfe of infinite merite forre and vertue The righteousnesse then of Christ hath this aptitude or nature to make all beléeuing sinners righteous because it was so appointed of God It hath power and sufficienty is to doe because it is the righteousnesse of God Vse 1. To giue thankes vnto God for the Incarnation of our Lord Iesus Christ and our redemption by him and to take delight to grow in the knowledge of it according to the Scriptures For indéed how can he be a Christian or Godly who knoweth not his Sauiour nor the great mystery of Godlinesse concerning him 1. Tim. 3.16 Ioh. 8.24 1. Ioh. 5.10 Ibid. 11.12 as it is called Nay wholly to be ignorant thereof or to deny it is to deny our sinnes make God a lyar and to loose eternall life Vse 2. Is Christ God Then tremble all yée prophane wretches which despise his Word and Sacraments yea let all such tremble who teare his Body Bloud and Passion by their blasphemous oathes for he is God yea a iealous and reuenging God yea a consuming fire But let all such as feare him and trust in him be comforted yea let them be merry and ioyfull for he is God most true and able to performe all his pretious promises of saluation And though shame disgrace rebukes of men and cruell persecutions follow the profession of his Name Gospell shrinke not neither be ashamed he is able and will both beare thée out assist thée and reward thee in his Kingdome Remember Paul 2. Tim. 1.12 For the Gospell saith he I suffer but I am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue committed vnto him vnto that day Is Christ man Then be comforted thou which art afflicted in body or minde which beleeuest For wee haue a high Priest which is touched with our infirmities Heb. 2.17.18 4.15.16 and is full of compassion who was afflicted who suffered and was tempted that he might be able to succour them which are tempted Is Christ God and Man in one Person Then let thy soule by Faith rest on his obedience as sufficient yea of infinite price for thy Redemption c. Qu. I conceiue in some measure I thanke God the exceeding worthinesse of the person of Christ and that his righteousnesse is of a sufficient merite for all the Elect yea if it had so pleased God for a thousand worlds but what is this Righteousnesse of Christ for the which we are iustified Ans It is to speake properly his actuall obedience whereby he fulfilled the will of his Father both in perfect keeping of the Law and in voluntary suffering the punishment due to our finnes Rom. 5.19 Phil. 2.8 Explic. The Righteousnesse of Christ is two folde vncreated essentiall to the Godhead which is incommunicable and cannot be imputed and created being either the holinesse of his nature which improperly I would not deny to be imputed or Hebr. 7.26 of his actions which is the actuall obedience spoken of in the Answer which properly is imputed and comprehendeth his holy life and whole humiliation vnder diuers heads deliuered in the Créede Of the which I will not in particular inquire because there are diuerse Expositions of these things in euerie mans hand so plentifull and excellent that the Authors séeme to haue left nothing further to be spoken therein Vse It is the righteousnes of Christ for the which onely we are iustified in the sight of God not for our owne inherent righteousnesse either in whole or in part because it is vnperfect and wil not endure the rigor of the Law nor is proportionable to the iustice of God which is to be satisfied yea the maintaining of Iustification by workes ouer-turneth the foundation of Religion which whosoeuer obstinately and finally holdeth cannot possibly be saued Q. How shall I bee made partaker of this righteousnesse of Christ Ans Wee are made partakers of the righteousnesse of Christ by faith onely Ioh. 1.12 Ioh. 20.28 Act. 26.18 Rom. 3.22 28. and 4.6 Gal. 2.16 c. Expl. As the righteousnesse of our owne workes is not that for the which we are iustified so neither is it or the sacrifice of the Masse the Instrument of applying the obedience of Christ vnto vs but onely Faith And faith is that instrument not for any inward dignity or merit of it neither as it is a quality or good worke nor because it hath Charity ioyned with it but because it receiueth and embraceth Christ Ioh. 1.12 Rom. 1.17 And therefore we are iustified by Faith or through Faith but not for Faith When therefore we say Faith iustifieth it is meant Correlatiuely or in regard of the obiect which it apprehends the Righteousnesse of Christ being hence called the Righteousnesse of Faith Euen as it is the Treasure which maketh rich the hand onely receiues it euen so our Faith receiueth the Treasure of the Righteousnesse of Christ whereby we are iustified and enriched to eternall life And because Faith onely hath this property and power to receiue the righteousnesse of Christ therefore we say that we are iustified by Faith onely not so to be vnderstood as that we exclude Loue and good Workes from Faith but from the act of iustifying and receiuing the promise for though Faith and good Workes agrée together in the conuersion and renouation and obedience of a Christian as the life and the actions of life the Trée and the Fruit the Cause and the Effect Yet in the particular of iustification they are as contrary as fire and water Rom. 10.3 and 11.6 and destroy one another The manner of our Iustification by Faith is thus God in the promise of the Gospell offereth the Righteousnesse of Christ and withall in the hearts of his children by his Spirit worketh a power whereby they receiue it which is Faith not onely belieuing the truth of the promise in generall but in particular applying to themselues which Faith by the sentence of God is then imputed to vs for Righteousnesse to Iustification Vse We are here admonished specially to labour for this same Faith without which Christ dyed indéed and was righteous but not for vs. The excellency of Faith cannot sufficiently be expressed By this the Word and Sacraments are profitable vnto vs our Prayers auaileable by this By this our obedience is acceptable we please God we stand we
ouercome the world resist the Diuell and through this we are made partakers of the righteousnesse of Christ and are kept to the saluation promised No maruell then if it be called 1 Pet. 1.7 More pretious then gold For the vnualuable righteousnesse of Iesus Christ which is not attained by siluer and gold or pretious pearles is made ours by faith How therfore should we prize it when we haue it When we want it how should wee séeke it It is wrought by hearing the word confirmed by prayer the vse of the Sacraments and true obedience Q. Tell me then what is Faith Ans Faith is the gift of God wrought by his Holy Spirit in the hearts of the elect by the Ministery of the Word ordinarily whereby they take knowledge of the doctrine of saluation Ioh. 3.8 Ephes 2.8 Tit. 1.1 Rom. 10.9 are perswaded it is true and that it belongeth to them in particular and wholly relye thereon Expli As all other good gifts so Faith is of God Iam. 1.17 In which we are to consider thrée things First Knowledge Secondly Consent Thirdly Confidence Which thrée are requisite to this Iustifying Faith The first may be without the second the first and second without the third but the third cannot be without the first and second A man may know that which he belieues not to be true and a man may beléeue a thing to bée true which yet he may be perswaded belongs not to himselfe and therefore relies not vpon it Diuers wicked men know many things in the Scriptures which they like wretches belieue not to be true and many beléeue that to be true which they make not their owne by application euen as many Hypocrites the Diuels themselues for they goe thus farre but Gods children go further they know the promise beléeue it to be true and vpon good grounds are perswaded it belongs to themselues from whence comes confidence If the Diuell could do this or if Iudas could haue done this they might be saued There are then to be obserued three kindes of Faith First Historicall to know and acknowledge the truth of the Bible Secondly Temporary when there is also a perswasion but not grounded that the promise belongs to vs. The third True Iustifying Faith when vnto our knowledge is ioyned acknowledgement and to this good and warrantable perswasion from whence comes confidence And this last kinde of faith hath three properties First it is certaine Eph. 3.12 Heb. 11.1 1. Ioh. 3.2 yet there may be and are doubts as the man in the Gospell Lord I beleeue helpe my vnbeliefe but doubt commeth from the flesh certainty from faith which in the end ouer-cometh Secondly Luk. 22.32 Rom. 11.29 Eph. 1.13.14 it continueth yet it may be ecclipsed as it were raked vp in the ashes and wonderfully shaken but not totally and finally extinguished and lost Rom. 5.1.2.3 1. Pet. 1.8 Gal. 5.6 Iam. 2.17 1. Tim. 1.6 Thirdly it is liuely and working inwardly and out wardly Vse 1. Deceiue not thy selfe thou mayest be learned in the History of the Bible in the grounds of Religion in Controuersies and yet thou may foward true Faith for so far do the Diuels goe which are irrecouerably dammed The Diuels beléeue and tremble Iam. 2.19 And therefore whatsoeuer Papists or 〈◊〉 obiect hold thou it to be no presumption to go beyond the Diuell and Reprobates in beleeuing if thou wouldst be saued Vse 2. Here is comfort to those of poore estate if they beleeue Iustification is by Faith onely and Faith is the gift of God on the which the poorest is as 〈◊〉 as the richest yea and in the bestowing of it there is no respect of persons with God The spirit bloweth wherein 〈◊〉 And many times the Lord passeth by Rich Noble and Mighty and honoureth the poore and dispised In the things of this world he that is rich hath all she poore hath the least or no part but it is Faith that obtaineth fauour with God A King not prefected to haue part in the righteousnesse of Christ because a King if hee want faith nor a Beggar reiected because a Beggar if he haue faith c. Vse 3. True faith iustifies thee before God by the righteousnesse of Christ see that thou iustify thy Faith to bee true by the workes of righteousnesse and true obedience before men and to thy owne conscience c. Quest You said that Christ was annointed to be our Prophet Priest and King What meant you by it Ans I meant the three Offices of Christ First the Office of his Prophetship whereby he hath plainely opened to vs the counsell of his Father Deu. 18.18 Esa 61.1 Mat. 17.5 concerning our saluation 2d. The Office of his Priesthood whereby hee hath fully satisfied the Iustice of God for vs and maketh intercessiō at the right hand of his Father Psa 110.4 Heb. 7.5 3d. his Kingly Office whereby hee giueth vs his Spirit and by the same gouernes vs protecteth vs from our enemies Psal 2.6 and bringeth vs to Eternall Life Expl. In the times of the old Testament thrée sorts of persons were Annointed Prophets Kings and Priests 1. Reg. 19.16 Ex. 30.30 Which was a Type or Figure of the annointing of Christ which title signifieth Anointed is a name of his Person of Mediatorship Dan. 9.25.26 not of either of his Natures He was called so not the he was annointed with materiall Mile but as Prophets Priests Kings were by the annointing deputed to such Offices and fitted for the same So Christ tooke not those Offices by intrusion but was annoynted that is appointed and also of his Father by the Spirit fitted for the same When you reade that hee is called A Shepe-heard The Preacher of Peace A Witnesse these note his Prophet-ship when hée is called Iesus Sauiour Redeemer Mediator Lambe Sacrificer Intercessor Aduocate c. these note his Priest-hood And when he is called Lord King of Righteousnesse King of Kings These note his Kingly Office His Prophet-ship is in the teaching of his people in his owne Person while hee liued on the earth and in the continuance of the heauenly doctrine to his Church by the Ministery ordaind to the end of the world His Priest-hood implies two things First The satisfaction performed to his Father by his obedience euen to the death of the Crosse Secondly his Intercession making request for vs at the right hand of his Father Rom. 8.33 Heb. 7.25 Heb. 9.24 not by bowing his Body but by appearing before his Father for vs presenting the Merite of his Obedience and willing that it may alwaies bée effectuall for the reconciliation of his Elect. The Authority of his Kingly Office may bée either vniuersally considered by which all creatures are subiect to his Rule euen the deuils or specially whereby hee effectually calleth his Elect deliuereth them from the deuill iustifieth them continueth them in grace confoundeth their enemies in the last day
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
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
beleeue that God is a Spirit Ioh. 4.24 Now this word Spirit is taken many wayes but when it is attributed to the Godhead it is either essentially taken or personally here not personally for so it is onely attributed to the third person but essentially and so the meaning is that God is most simple without composition merely incorporeall neither to be perceiued by any bodily sence Luk. 24.39 according as you read that Christ distinguisheth That God is of himselfe Exo. 3.14 Rom. 11.36 giueth being to all things is proued And this of all other attributes best setteth forth what God is is most peculiar to him signified by the name Iehouah which principally betokeneth two things first the Eternity and alwaies being of God secondly his cause of being to all other things specially his promises and therefore was it that God told Moses that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Exod. 6.3 because the promise of the Land of Canaan was not performed vnto them Hence also it is that vsually in the Prophets when either some speciall mercy is promised or some extraordinary iudgement threatned the name of Iehouah is affixed which is a name incommunicable vnto any creature and ineffable not in respect of the letters as thought the Iewes but of that which is thereby signified the Nature and Essence of God Infinite is that which can neither be comprehended by any creature nor contained nor circumscribed in any space or bounds but being whole and the same euery where filleth Heauen and Earth not onely with his vertue and operation 1. King 8.27 Ier. 23.24 but with the greatnesse of his Essence And thus is God infinite Eternall is that which neither hath beginning nor end of his Being Psal 90.2 and such is God Almighty is that which without any difficulty or labour onely by his will can effect and bring to passe all things which hée willeth or which in his Nature Gen. 17.1 Psal 115.3 Mat. 19.26 or Maiesty hée can will and that in an instant And so we beléeue of God Omniscience or to know all things when wée attribute to God is meant that God doth alwaies most perfectly vnderstand and in a wonderfull manner vnknowne to vs sée and behold himselfe and the whole order and purpose of his minde reuealed in the nature of things and in his Word and whatsoeuer agréeth or disagréeth there with and all the works words and thoughts of all men and all creatures past present and to come Ps 147.5 Rom. 11.33 Heb. 4.13 with all the causes and circumstances of all things and this is proued For the rest of the Attributes as Wisedome Goodnesse Mercy c. they néed no Exposition Onely this is to bee remembred that wée beléeue not onely that God is Mercifull Wise True c. but Mercy Wisedome Truth because they are his Essence and Being euen euery one of them being his whole Essence In the Creatures these are Accidents that is Qualities which may bee changed lost increased or diminished but not so in the Creator for nothing is Accidentall in him but Essentiall and therefore by such forme of spéech is signified that God in alwaies the same like himselfe Vnchangeable either in regard of time or the malice of the creature As in the creature the person which hath life and wisedome is one thing and the wisedome and life in the creature another thing but in God they are not distinct from his Essence but his Life and Wisedome are his Essence and cannot bee changed in him as in the creature Numb 23.19 Math. 36. Psal 102.13 Iam. 1.17 When we say then that God is Mercy wée meane an Essence shewing Mercy and so of the rest These things are proued Vse 1. That wée remember excéedingly to praise God for his Word whereby hée hath made himselfe manifest who otherwise could neuer haue béene comfortably knowne of vs 1. Tim. 6.16 Ioh. 1.18 For as wée cannot sée the Sunne without his owne light so not God if our Sunne of Righteousnesse had not reuealed him A certaine Heathen Philosopher called Simonides being asked of Hiero the King what God was demanded a daies respite then two daies afterward thrée and being asked why he did so answered that the longer he thought what God should bée the lesse he vnderstood of him What was the reason that so wise a man was to séeke héerein because hée wanted the word of God to direct and teach him Plato And therefore a wiser then hée said well It is hard to finde God but to vnderstand him vnpossible But now to vnderstand so much as his pleasure is wée should know and is necessary to lift is possible through his infinite goodnesse by his word for the which to him be praise for euer Vse 2. That wée suffer not our minds to roue beyond the rules of the word but that wée stay all our thoughts and canceits of God therein For the Scriptures must be the bounds of our thoughts and spéech of God and withall wée are bound to know what therein is reuealed of him Deut. 29.29 Gen. 32.29 There is a wonderfull and secret Name of God which hée will not haue knowne And there is a wonderfull and excellent Name which wée must know vpon perill of our best liues Psal 79.6 ler. 10.25 Ambrose Concerning which point one of the Ancients giueth notable counsell Those things saith hée which God will haue hidden search not those things which hee hath made manifest deny not least in them thou be vnlawfully curious in these damnably vngratefull Vse 3. God is Almighty knowing all things Mercy Iustice Truth c. The knowledge of these things auailes not without application Many can say and proue by Scriptures that God is Iust but they feare him not and Mercifull but féele him not and True but glorifie him not As a sword in a scabberd or in the hand of a child so is the knowledge of these things without application Therefore wée must labor to know these things in all wisedome and vnderstanding Col. 1.9 Otherwise wee are no better then the deuill who knowes more Historically then all the Diuines in the world but it is to his greater condemnation as Salomon saith I haue seene riches reserued to the hurt of the owner Eccl. 5.12 So euen knowledge without wise application and vse is hurtfull to them that are endued therewith Knowest thou that God is Just feare him that Mercifull loue him that present euery where and knowing all things walke vprightly Beware of hypocrisy be afraid of that in secret and in the darke which thou wouldst bée ashamed of atnoone day Againe Is God iustice and Truth it selfe then woe to the wicked for if God be himselfe they shall surely be damned without repentance Is God Mercy and Truth it selfe then be comforted thou which art penitent For though a woman should forget the child of her wombe
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