and the order of the Text must be respected Seuenthly We must conferre it with other places of the Scriptures the darke and obscure ones with those that are more lightsome Eighthly We must alwaies hold the analogie or proportion of faith neuer framing any exposition to our selues that altereth or declineth from that The fourth and last qualitie is that in euerie age the the whole Truth of Christ whole Truth of God was deliuered by a liuely voyce as touching the substance of the Doctrine although in greater cleerenesse vpon the comming of Christ then euer it was before and lastly and perfectly wherein we are now to rest both for their substance manner of reuelation it is fully and absolutely comprehended in the Scriptures So as we shall not need to flye eyther to Visions and Reuelations Anabaptists Libertines that bring in Visions and Reuelations as if the Word of God were imperfect or to mens Traditions and Inuentions Papists that supply it by mens Traditions and Inuentions Vnwritten Verities Sentences of Fathers Canons of Councels c. to Vnwritten Verities Sentences of Fathers Canons of Councels c. for to helpe vs but all is to be had in the written Word for when our Sauiour saith p Iohn 5. 39. Yee erre not knowing the Scriptures hee manifestly teacheth that all Truth is to bee learnt from thence And the q 2. Tim. 3. 15 16 17. Apostle commendeth the Scriptures as being able to make vs wise vnto saluation for the whole Scripture saith he is inspired of God and is profitable vnto Doctrine vnto Reproofe vnto Correction vnto Instruction which is in Righteousnesse that the man of God may be perfect perfectly fitted to euery good worke Which foure things comprehending all that can bee necessarie seeing the Word of God is able thorowly to furnish a Minister withall who is to disclose the r Acts 20. 27. whole counsell of God vnto the people it must needs be able to informe a Common Christian vnto saluation Iohn ſ Iohn 20. 31. also giueth this testimonie of the Scriptures that they are written to the end that beleeuing wee might haue euerlasting life And the Booke of the Reuelation hee shutteth vp with this most earnest protestation If any man adde to the words of the Prophecie of this Booke God will adde vnto him the seuen plagues written in this Booke and if any man take away from the words of the Book of this Prophecie God will take away his part of the Tree of Life c. Reu. 22. 18 19. Which if it be true in that one Booke alone how much more shall it hold in all the Bookes of the Scripture set together Fourthly In the Ministerie of the Prophets and Apostles and had power to worke Miracles for the confirming of their doctrine I obserue that they had the power of working Wonders for the confirmation and sealing vp of their Doctrine being innobled of God with a rare and Heroicall Spirit for the working of mightie and powerfull things As first touching the Prophets what great and wonderfull matters God wrought by their hands the Stories euery-where doe testifie when Elias as it were a pettie God could fetch t 2. Kings 1. fire from Heauen by his Prayer u 1. Kings 17. 1 Iames 5. 17 18. shut vp Heauen that no raine should fall but at his word as the Minister of the Lord before whom he stood and by his Prayers open them againe when those that escaped from the hand of Iehu * 1. King 19. 17 Elisha could cause to dye when x Exod. 4. Moses with his staffe was able to turne the waters into bloud c. The Apostles also haue their Commission in this behalfe recorded Marke 16. 15. Goe into all the World and preach the Gospell c. and these Signes shall follow them that doe beleeue In my Name they shall cast out Deuils they shall speake with new tongues they shall destroy Serpents and if they drinke any deadly thing it shall not hurt them vpon the weake they shall lay their hands and they shall be well And this is it which the Apostle saith to the Hebrewes y Heb. 2. 4. that God himselfe gaue testimony to the preaching of the Apostles both by Signes and Wonders and many powers or powerfull things and distributions of the Holy Ghost Wherefore Miracles wherewith it pleased God to grace the extraordinarie Ministeries Heresies and Errors The Papists which make Miracles a note of their Church are 2. wayes faultie First The Miracles they so bragge and boast of are false and fayned Secondly They vse their Miracles such as they bee to a wrong end for aduancing of erronious and lying doctrines and to shake the truth of the Gospell for confirmation whereof all Miracles ought to serue In which case their pretended Miracles though they should be admitted true are of no worth Deut. 13. 1 2 3 4 5. for the Truth of God shineth of it selfe so bright that no Miracles to the contrarie are of force to obscure it But added for confirmation as they were by Christ and his Apostles and by the holy Prophets they make the same more glorious of the Prophets and Apostles are All other Ministeries are to fetch their light from the Doctrine of those that were so inspired long since ceased neither could they nowadayes serue to any vse the truth being long agoe aboundantly confirmed by Christ and his Apostles Lastly all other Ministeries in the Church are and alwayes were to fetch Graces are Gifts for the discharge of those publike Functions their light from the Doctrine of the Prophets and Apostles that were so inspired To the Ministerie CHRIST hath added Gifts Gifts z 1. Cor. 12. 7. for profit as the Apostle speaketh that is for the Churches common good which is another of those rich endowments and necessarily coupled with the former for the Largesse of Christ vnto his Church had not beene so bountifull in the seuerall sorts of Ministeries vnlesse he had withall bestowed vpon them graces and abilitie to discharge the same for the glorie of God and edification of his people by giuing them knowledge to teach the Doctrine of Christ out of the Scripture by laying forth the Truth soundly and confuting of contrarie errours Wisdome to apply it also to all good vses of comforting casting downe stirring vp reproouing which in one word we terme exhorting and other the like graces for these also we haue not from our selues but all a 2. Cor. 3. 5. our sufficiencie to be Ministers of Christ vnto other is from God The Apostle calleth these kind of Gifts by the name of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces that make men apt and fit for the worke of the Ministerie 1. Cor. 12. 4. 5 6. Now there bee differences of Graces but the same Spirit and there bee differences of Ministeries but the same Lord. And there bee differences of
and part in another and therefore they are many men But God because he is a most single and perfect and infinite essence to whomsoeuer hee communicateth his nature as hee hath before all times to his Sonne and holy Spirit must needes communicate the same wholly and perfectly and infinitely So as there can be but one God for if there be many one must differ from another in hauing that the other hath not so can they not be perfect much lesse can they be perfection it selfe perfection being that which both is perfect of it selfe and giueth perfection to all other things But being many gods if one should giue perfection to the other that other were not God For hee had not his God-head of himselfe if all had of themselues none should giue to other so none of them were God And infinite how can that be which is distributed among many for where there be many all must be circumscribed because where one is there cannot bee the other But our God is such a one as filleth Heauen and Earth and cannot be circumscribed therefore in trauelling with a multitude of gods they bring forth no God at all But because in so high and deepe a point of Christian Religion we are not to rest vpon naturall reasons leauing them I come vnto the vndoubted Oracles of holy Scripture whereby it is most cleerely and euidently confirmed Deut. 6. 4. Harken Israel IEHOVAH thy Gods meaning the persons in the God-head are one Iehouah or one diuine Essence Deut. 32. 39. See now that I am he and there is no God with mee For who k Psal 18. 32. saith the Psalmist is God beside IEHOVAH Esay 44. 6. Thus saith IEHOVAH I am the first and I am the last and besides me there is no God Againe l Esay 45. 5. I am IEHOVAH and there is none but I beside me there is no God And the m 1. Cor. 8. 4. Apostle to the Corinths We know there is no other God but one for albeit there be that are called gods both in Heauen and vpon Earth as there be in the vaine conceits of men many gods and many lords yet to vs there is but one God the Father of whom are all things and one Iesus Christ c. The same hee inforceth in the n Ephes 4. 5. Epistle to the Ephesians There is one Lord one Faith one Baptisme one God and Father of all c. which also is a notable reason For if there were many gods there must also be many faiths one beleeuing in this god another in that god And here the sleights of Satan haue from time to time beene wonderfull who not able to wring out of mens minds the opinion of a God so strongly settled in them hath cunningly abused the World by bringing in an imaginary multitude of gods bewitching them to worship partly fained powers partly bare creatures neglecting the Creatour blessed for euer Amen By how much The three persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne and the Holy Ghost the more wee are to striue for the holding fast of this Truth as the Piller of Faith and ground of all Pietie howsoeuer it bee a truth of all other most true and certayne that there is nor can be but one onely God for the causes before alleaged ye the Scripture telleth vs that in this most simple and single essence there bee three subsistences or persons truely subsisting whereof euery one is distinct from other and each hath the whole God-head in him The Father which eternally begat the Sonne The The Father is a Person which from all eternitie hath begotten the Sonne Sonne eternally begotten of the Father The Holy Ghost eternally proceeding both from the Father and the Sonne And these three Persons are all one God or one Diuine Nature The Scripture is wont to expresse them vnder the name The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne of Elohim gods not as if there were more gods then one but to note the diuers subsistences in the God-head as you may see Deut. 6. 4. Esay 54. 5. and in a number of other places and therefore vseth for the most part to couple it with a Verbe singular Wee call them Persons because they are liuing and vnderstanding natures subsisting by themselues which are the things that make a Person For first brute creatures are no persons because hauing life yet they want vnderstanding Secondly euery person must subsist that is bee some one particular thing as Iohn Peter c. For the whole nature of man wee doe not call a person but a thing common to many persons Thirdly this subsistence must be by it selfe neyther the part of another thing nor sustayned of another thing as the Soule of a man whilest it is coupled with the Body subsisting all that while not alone but together with the Body is not called a person And so wee rightly say that the humanity of Christ consisting of a reasonable Soule and Body as all other men doe yet in him maketh not a person as it doth in Iohn and Peter because it subsisteth not alone but in the Deitie which supporteth it To prooue the Sonne and Holy Ghost Samosetan ' Seruetus c make the Sonne and eternall Word of God a bare Idea and imaginary thing The Holy Ghost nothing else but an operation or moouing whereby God worketh in his Children And so rob the Church of the true God blessed for euer Amen to bee persons truly subsisting indued with Iudgement will vnderstanding and a liuing nature not bare qualities or actions the place of Genesis o Gen â— 26 is most cleere and subiect to no cauill Let vs make man according to our Image God the Father consulteth not there with his Angels for the glory of Creation he reserueth to himselfe alone neyther was man made to the Image of Angels but of God he speaketh not of himselfe in the plurall number for honour sake for that kind of speech you shall not finde so ancient nor knowne to the former Ages but he speaketh and consulteth after his manner which is Diuine and Spirituall with his Sonne Holy Spirit which how could it be if they were not vnderstanding substances So in the diuision of Tongues he taketh counsell Come p Gen. 11. 7. let vs goe downe and confound their speech This was not with the Angels but with the Sonne and Holy Ghost For straightway Moses addeth So IEHOVAH scattered them Touching the Sonne In the beginning was the Word Iohn 1. 2. was that is truely subsisted for so is the nature of that word How could hee bee the q Iohn 1. 18. onely begotten Sonne of God r Colâ—s 1. 15. borne before any thing was created if hee were not a liuing person He that Å¿ Dan. 9. 13.
Testament In the New as all other Mysteries of God so this especially is more cleerely reuealed by that great Prophet which was to come into the World the High Priest and Apostle of our Profession y Mat. 3. 16 17 and 2. Pet. 1 17. Christ Iesus vpon whom in his first imitation to the worke of our Redemption being himselfe the Sonne one of these three Persons the other two shewed themselues from Heauen The Holy Ghost in his Gifts and Graces represented by the visible shape of a Doue the Father by his voyce from the Seate of Glory This is my Beloued Sonne in whom I am well pleased In his last farewell to his Disciples being to leaue the World and to goe vnto the Father hee left this Doctrine as a perpetuall Monument religiously to bee obserued of the Church to the end of the World willing to baptize all Nations z Mat. 28. 19. In the Name of the Father and of the Sonne and of the Holy Ghost That as in other respects so in this it is most worthily said a Iohn 1. 18. No man hath seene God at any time The onely begotten Sonne who is in the bosome of the Father hee hath reuealed him With these two Testimonies I willingly content my selfe as most pregnant of all the rest And therefore I passe ouer diuers other that might bee alleaged to this purpose because these twaine may stand in stead of many Onely I will adde that golden testimony of his beloued Disciple b 1. Iohn 5. 7. There bee three that beare record in Heauen the Father the Word and the Holy Ghost It is cleere that to the earthly witnesse or testimony of men in the things which we feele and haue experience of within our selues Regeneration Righteousnesse Sanctification hee opposeth the heauenly Witnesse or Testimony of these persons greater in regard of the excellence of the witnesses but equall in the number whereby appeareth the cleere euidence of this place The third point is that these persons Tritheites who though they acknowledge the three Persons to bee euery one God indeede yet teach that they are not onely distinct but seuered and deuided haue euery one the whole God-head and Diuine nature and are all three that one onely true and euer-liuing God For both the Apostle c 1. Iohn 5. 7 9. there calleth them so expresly and the testimony of all three hee knitteth vp in one when he saith If wee receiue the testimony of men the testimony of God is greater Euen as Moses d Deut. 6. 4. also doth when from the multitude of the Persons hee calleth them to the vnity of the substance Therefore the Apostle Paul e Col. 2. 9. saith In him Christ the Sonne of GOD manifested in the flesh dwelleth all the fulnesse of the Godhead bodily that is personally which is to bee extended to all the other Persons For to whomsoeuer God communicates his nature he must needes communicate it wholly as hath beene said And this mystery how in that most simple and single essence of God there bee certaine substances or persons truly subsisting three in one and one in three differing but not deuided seuerall but not sundred many and yet the same all one for their nature all distinct for three persons is a secret of all secrets passing all reach and vnderstanding of man rather reuerently to be adored then too curiously to be searched into The fourth last point is the incommunicable properties whereby these persons are distinguished in theÌ„selues To the Sonne is proper to be begotten to the Holy Ghost to proceede the Father is of himselfe neyther begotten nor proceeding but which from all Eternity hath begotten his Sonne and hee and the Sonne together send forth the holy Spirit Of the Father wee shall not neede to speake But that the Sonnes proper subsistence is to be begotten as the name of Sonne importeth giuen vnto him of God Marke 3. 17. This is my well beloued Sonne and so called before hee tooke flesh Psal 2. 13. Kisse the Sonne lest hee be wroth But most cleerely in the f Pro. 30. 4. Prouerbs What is his Name or his Sonnes Name So the Scripture in many places sheweth Iohn 1. 18. The onely begotten Sonne which is in the bosome of the Father And a g Iohn 2. 14. little before Wee beheld his glory as the glory of the onely begotten of his Father The like wee say of the Holy Ghost who is sometimes called the Spirit of God sometimes the Spirit of Christ Rom. 8. 9 10. 11. But you are not in the flesh but in the spirit if so be the Spirit of God dwell in you but if one haue not the Spirit of Christ this man is not his But if the Spirit of him that raysed Iesus from the dead dwell in you he that raysed Christ from the dead will also quicken you by his Spirit dwelling in you Sometimes hee is said to bee sent from the Father or to proceed from the Father which is all one sometime to be sent from the Sonne Iohn 1. 5. 26 The error of the Greeke Churches who deny the Holy Ghosts proceeding from the Sonne But when the Comforter shall come whom I will send vnto you from the Father the Spirit of Truth which proceedeth from the Father As touching the God-head of Arius denyed Christ to be of the same nature with his Father but as it were a secondary god acknowledging hee was an excellent Creature created before the World by whom God created the World and saued Mankind and therefore as a God in office to bee adored not in essence The like of the Holy Ghost But since it is plaine that God made all things in six daies both the Sonne and the Spirit if they were creatures must haue beene comprehenced in that worke these three Persons Of the Father no man euer doubted But the God-head of the Sonne and Holy Ghost some Heretikes haue called in question wherefore to confirme our faith herein let vs take Arguments for them both For the God-head of the Sonne we haue these He is IAH IEHOVAH EHIEH that is to say being or perfection it selfe Psal 68. 19. Ascending on high thou leddest captiuity captiue and gauest gifts vnto men euen the Rebels thou dwelling there that is to say in Heauen leddest captiue O IAH God meaning Christ To whose Ascension the Apostle doth apply it Ephes 4. 8. EHIEH hee calleth himselfe manifestly Iohn 8. 58. Before ABRAHAM was made I am Not made but of my selfe and from my selfe without beginning for that iâ— the force of am elegantly opposed vnto made The name Iehouah is giuen him Genes 4. 1. h This interpretation floweth naturally from the Hebrew Text. Beside it there be two other which of all the rest seeme most probable One is Ieromes With or by â—ehouah that is by his goodnesse and blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in that sence it should haue beene 〈◊〉
proofe of the God-head of the Spirit This is the summe of our most precious Faith concerning the God-head of the Sonne and Holy Ghost against Arrius Seruetus and all that hellish crue which either bring in a multiplicitie of gods and so in truth make no God at all or imagine a secondary kind of God-ship making them inferior to the Father or of the like but not of the selfe-some essence against whatsoeuer Heresies else that Hell hath forged and Satan set abroch to the dishonour of these three Persons the one onely true and euer-liuing GOD Coequall Coeternall and Consubstantiall whom we onely honour and serue CHAP. II. Of the Eternall Decrees of God THE glory of God which from all Eternitie God being thus in his nature and Persons most glorious hath further embroidered himselfe in glory by two notes of excellency which he taketh to him Kingdom and Hanour Kingdome is that whereby he doth excite an absolute soueraigntie toward other The order whereof answerable to the relation betweene the persons themselues is from the Father in the Sonne by the Holy Ghost to whom is attributed the immediate doing of them did shine in and to himselfe it hath further pleased him both to manifest in the exercising of a Kingdome and to inlarge by taking honour vnto him Therefore our Sauiour in the Lords Prayer after the Name of God comprehending his nature and persons which hitherto haue beene handled addeth these other two Thy Kingdome come thy will bee done c. By the one he ruleth by the other his rule is obeyed This to speake properly is not any other Kingdome then that which he had before but the actuall exercise and putting into practice of that Kingdome or Soueraigntie which is of his very nature as our Sauiour doth distinguish them Matth. 6. when saying Thy Kingdome come c. he addeth by and by For thine is the Kingdome c. The order or the administration of it is in this manner The Father is first in Order not in Power nor in Time is the supreme working cause who doth whatsoeuer hee doth in the Sonne and they both by the holy Spirit To whom is attributed the immediate doing of them nor as if eyther the Sonne or Spirit were instruments to worke by but both of them be principall efficient causes and they all that one and the same God that worketh all in all The place for this diuersitie of working is manifest â—n the Epistle to the Romanes a Rom. 8. 11. But if the Spirit of him that raysed Iesus from the dead dwell in you hee that raysed Christ from the dead will quicken also your mortall bodies by his Spirit dwelling in you Here as you see all is comprehended The Father quickening in Christ by his Spirit that dwelleth in vs for to this end hee maketh mention of Christs raysing from the dead More cleere betweene the Father and the Sonne is that to the b 1. Cor. 8. 6. Corinthians But vnto vs there is one God The Father from whom are all things and one Lord Iesus Christ through whom are all things From he giueth to the Father as the Fountaine of the Action Through to the Sonne in regard of the personall Distinction So in the Epistle to the c Heb. 1. 2. Hebrewes Through his Sonne hee made the World Of the Holy Ghost also it is said By his d Iob 26. 13. â—pirit he beautified the Heauens And our Sauiour Iohn 16. 14. He shall glorifie me for he shall receiue of mine and shew it vnto you whose proper kind of working as the next and immediate cause of all things is most liuely set forth e 1. Cor. 12. 4 5 â— 7 â— 10 11. 1. Cor. 12. Now there are differences of gifts but the same spirits there are differeÌ„ces of Ministeries but the same Lord. And there are differences of working but there is the same God who worketh all in all But to euery one is giuen the manifestation of the Spirit to profit for vnto one by the Spirit is giuen the Word of Wisedome and to another the Word of Knowledge by the same Spirit and to another Faith by the same Spirit and to another the gifts of healing by the same Spirit and to another the working of Powers and to another Prophecie and to another discerning of Spirits and to another kinds of Tongues and to another interpretation of Tongues But all these things worketh one and the same Spirit distributing them seuerally to euery one as he pleaseth This Kingdome standeth in three things whereof the first are his Purposes or Decrees Then his Creation and The Kingdom of God hath two parts purpose workes Purpose is his Decree before all times of euery thing thirdly the Gouernment of the World the Apostle reduceth them vnto two purpose and workes Ephes 1. 21. Who worketh all things after the counsell of his will In the Counsels and Workes of God putting them both together fiue things may be noted one proper to the purpose of God the other in common appertayning both to his Workes and Purpose The first is as touching the Eternitie of this Decree that it is before all times that is to say from euerlasting The second is the generalitie of his Dispensation that it stretcheth it selfe to all things to wit to all kinds and each particular of euery kind Thirdly the relation betweene his Purpose and Workes that he effecteth nothing which before he hath not decreed decreeth nothing which in time hee doth not effect whereupon followeth the ineuitable necessitie of the execution of his counsels The fourth is touching the Lords most free and absolute stroke in this whole dispensation Lastly That all this is proper vnto God within the compasse of one of which will fall whatsoeuer wee are to speake concerning the Gouernment and Kingdome of God The Apostle in that one sentence elegantly comprehendeth all for in saying Him that worketh c. meaning God he sheweth the supreme cause before assigned and maketh it proper to God by calling him as it were by that name and saying all things hee leaueth nothing free Now where he addeth recording to the purpose after the counsell he giueth to vnderstand that nothing is wrought but that which is decreed nothing decreed but in time it is effected In which words of purpose counsell the Eternity of this Decree is also included as fore-running all his Works yea the first worke of Creation it selfe Lastly the free-will of God is expressed in adding after the counsell of his will But for a better view to be taken of them all let vs handle these three apart Therefore to begin with his Purposes or Decrees obserue in them three things First The Eternitie of those Decrees for as God himselfe is eternall so are his deep and vnsearchable counsels all of them written and decreed or euer the World was And as f Psal 93. â— He is from euerlasting so is
of the Apostle is generall Not to doe euill that good may come thereof Ro. 3. 8. And those holy men and women that this way haue offended it is their faith not their lying which through infirmitie they fell into that the Spirit of God so much commendeth away lying speake the truth euery one with his Neighbour for we are one anothers members Secondly Fraud and deceit DAVID Psal 10. 1 7. ioyneth them together Hee shall not dwell in mine house that dealeth deceitfully he that speaketh lyes shall not remayne in my sight Speciall vertues to bee As Prudence in iudging aright reckoned in this part you haue two prudence and simplicitie which goodly mixture our Sauiour q Mat. 10. 16. requireth of all that are his Be wise as Serpents and innocent or simple as Doues And the r Rom. 16. 19. Apostle to the Romanes I would haue you wise in that that is good and harmelesse in that which is euill Prudence is a vertue to discerne and iudge of things aright whereunto wee attayne by searching out the things which it behooueth vs to know as Iob Å¿ Iob 29. 16. did The contrary whereof is that which the t Psal 82. 5. Psalmist reprehendeth in Iudges and Rulers of the Earth When these men know not nor giue themselues to vnderstand but walke in darknesse all the foundations of the Earth are mooued Simplicitie is to deale sincerely in the things wee discerne Simplicitie in speaking and doing the truth and iudge of And this hath vnder it two other branches First Speaking and performing the truth These u Zach. 8. 16. are the things which you should doe speake the truth euery one to his fellow and let iudgement of truth and peace iudge in your gates The contrarie whereof is First Euery vniust sentence When x Amos 5. 6 7. men turne iudgement into Wormewood as the Prophet speaketh Secondly Briberie Giuing sentence for reward Thy y Esay 1. 25. Princes are rebellious and compainons of Theeues euery one loueth gifts and followeth after rewards they iudge not the Fatherlesse neither doth the Widdowes cause come before them Where though the sentence bee iust and vpright yet taking of rewards is wicked when men doe not Iustice for Iustice sake To this first branch certaine speciall vertues doe also belong some whereof are in the things that concerne ones good name some in those that concerne worldly goods In the things that concerne ones good name To acknowledge the goodnesse that is in him and to speake of it with a loue and liking of that they doe So doth PAVL 2. Cor. 9. 2. For I know your readinesse whereof I boast to the Macedonians telling them that Achaia is furnished a yeere since Wherein notwithstanding wee must take heed that our loue and liking of the partie draw vs not to an allowance or winking at his faults no more then the Holy Ghost doth in the due commendation of the most choice and excellent men as of DAVID He z 1. King 15. 5. did right in the eyes of IEHOVAH and departed not from any thing that he commanded him all the daies of his life saue only in the matter of VRIAH the Hittite and of IOTHAM He a 2. Chrâ— 27. 2. did vprightly in the eyes of IEHOVAH according to all that his father did onely he entred not into the Temple of IEHOVAH but the people did yet corrupt themselues The contrarie is First A humour of speaking euill of men which the Apostle would haue all to take heed of Secondly Slandering or open forging of tales or priuie deuising of them fayning or adding any thing to them Thou b Leuit. 19. 16. shalt not walke about with Tales among the people Prou. 26. 20. Without wood the fire is quenched and without a Tale-bearer strife ceaseth And againe Verse 22. The words of a Tale-bearer are as flatterings and they goe downe into the bowels of the belly Rom. 1. 29. 30. Among the sinnes that naturally sticke vnto vs are reckoned Whisperers Tale-bearers c. And the c 2. Cor. 12. 20. Apostle saith Let there not be strife c. backbyting whispering c. among you Whither belongeth all wrongfull accusation whether vtterly false as that of the two wicked men against d 1. Kin. 21. 12. Naboth relating the bare words but not the sence and meaning wherein the two e Mat. 26. 60 91. Witnesses that testified our Sauiour Christ should say I can destroy the Temple of God and rayse it vp in three dayes are said to bee false Witnesses for f Iohn 2. 21. he spake of the Temple of his bodie Or lastly accusing of a truth with an intent to hurt for it was a truth that g 2. Sam. 22. 9. Doeg told of Dauids comming to Abimelech and his asking counsel for him of the Lord and giuing him victuals and other things yet because his end was wicked and naught iustly doth the Spirit of God say of him h Ps 52. 2. 3 4. Thy tongue imagineth mischiefe and is like a sharpe Rasor that cutteth deceitfully Thou doest Loue euill more then good and lies more then to speake truth Thirdly Receiuing tales we heare of others or euill reports that are cast abroad by whisperers talebarers c. Thou i Exod. 23. 1. shalt not receiue a false tale nor put thine hand with the wicked to heare false witnesse Wherefore Dauid k 1. Sam. 24. 10. worthily chargeth SAVL Wherefore giuest thou an eare to mens wordes that say Behold DAVID seeketh euill against thee And Salomon l Prou. 25. 23. in his Prouerbes saith that as the North wind driueth away the rayne so doth an angrie countenance a Slandering tongue Fourthly Babbling talke which the Apostle m 1. Tim. 5. 13. reprehendeth in certaine young women that were not onely idle but also Prattlers and busibodies speaking things which are not comely Fiftly Flattery praysing one aboue that we know in him He n Prou. 27. 14. that prayseth his friend with a loud voice rising earely in the morning it shal be accounted vnto him as a curse With faire o Rom. 16. 18. speech and flattering they deceiue the hearts of the simple Sixtly Foolish and arrogant boasting Let another praise thee saith p Prou. 27. 2. the wiseman and not thine owne mouth Seuenthly Dissembling when men say one thing and meane another q Psal 82. 3. speake peace with their friends but mischiefe is in their heart The vertue occupied in the things that concerne worldly goods is plaine sincere dealing The contrary whereof is all deceit in bargaining buying and selling Whereof the wiseman saith The r Prou. 12. 17. deceitfull man shall not roste that he taketh in hunting Of this kind are selling countrefeit for good as Copper for Gold and mingling any wares bad with good making shew onely of the good Heare Å¿ Amos. 8. 4 5 6 ye this yee that
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
they are not mixed with Faith in those that doe receiue them in the faithfull they seale vp and ratifie the very substance and effect of the Grace signified the Holy Ghost performing that in truth within vs which the outward Ceremonie ioyned with the preaching of the Word representeth to our eyes But albeit these things are all of them in euery Sacrament either for our entrance or continuance in the Couenant set before vs yet it is in seuerall and distinct manner for of the Sacraments some serue to seale vp assure our first ingraffing into Christ and participation of Gods Couenant some our continuance and growing vp in him In which two all Graces are comprehended Fourthly They are to be administred that is to say to The Administration be giuen and deliuered to the Church and by the Church to be taken and receiued Mat. 26. 26 27. As they eate IESVS tooke bread and when hee had giuen thankes hee brake it and gaue to his Disciples and said Take eate c. And taking the Cup and hauing giuen thankes hee gaue vnto them saying Drinke ye all of it c. Whereupon a Sacrament is not onely a Signe and a Seale but a worke and an action This Administration of the Sacraments standeth not is to deliuer them with Prayer vnto God to make the same effectuall to the end for the which they were ordayned which the Scripture calleth Blessing or Consecration onely in reaching forth and ministring the outward Element but as is fitting for so holy an action to consecrate the same by the Word of God and Prayer teaching and declaring the end the vse the nature the institution of the Sacrament with Prayer made before that God would blesse them for the helpe of our weaknesse to which end they were ordayned This is it which is meant by blessing or The Papists which hold Consecration to bee the making of the Signe of the Crosse and the mumbling of a few words whereby as by a Magicall Incantation the Bread Wine should be transubstantiate consecration as may appeare both by a Mat. 26. 26 27. Mar. 14. 22 23. Matthew and Marke who after they had said IESVS tooke the bread and blessed immediatly adde and hee tooke the Cup and gaue thankes making one of these words to expound the other The like is to bee seene in b Luke 22. 17. Luke who leauing the word of blessing contenteth himselfe with that of giuing of thankes Paul c 1. Cor. 11. 24. also reciting the Institution treadeth in Lukes steps And so this word of Blessing is taken in diuers d Mat. 14. 19. Mar. 6. 41. Luke 9. 16. 1. Cor. 11. 26 27 28. other places wee must not therefore imagine that this Consecration altereth the nature or substance of the Sacrament it onely changeth the qualitie in separating them from a common to a holy Paul to make that out of question doth in one e 1. Cor. 11. Chapter after the Consecration thrice call it Bread The Administration of the Sacraments being a Ministeriall action so religiously to bee performed all the Congregation haue their part in it So it was vnder the Law Exod. 12. 6. In the fourteenth day of this moneth let all the Assembly of the Congregation of the Children of Israel kill the Passeouer in the twilight Luke 1. 59. The eighth day the Neighbours and the Kinsmen of ELIZABETH came together to circumcise the child Our Sauiour in the Sacraments of the New Testament doth obserue the same Mat. 26. 27. Drinke ye all of this And the Apostle doth command 1. Cor. 11. 33. When you come together to eate the Supper of the Lord wait one for another Wherefore it is fit that the place of their celebrating be the Church or place where the Congregation vsually meeteth and the time the Lords Day So the Apostle for the place doth sharply rebuke the Corinthians 1. Cor. 11. 22. opposing the Church as the onely place for Gods Sacraments to bee administred vnto priuate houses Haue you not houses to eate and drinke in or despise you the Church of God And for the time wee finde the practice of the Church recorded Acts 10. 7. that the first day of the weeke the Disciples assembled together to breake bread From all that went before these things may be gathered First The resemblance and similitude and in all faithfull Receiuers the inseparable coniunction of these Signes and Seales with the Graces signified and bestowed whether you compare the things or the Actions The things that is to say the Element or sensible and outward matter with Christ and his benefits The Actions to wit the deliuering of the Elements by the Minister and our taking of it which is the outward Action with Gods bestowing his Sonne vpon vs and all good things and our by faith receiuing of him by reason of both which the Apostle saith that in Baptisme f Gal. 3. 27. we put on Christ and that by g 1. Cor. 12. 13. one Spirit wee are all baptized into one Body and made to drinke into one Spirit And hence commeth an ordinarie and vsuall Phrase in the Scripture giuing to the Signe the name it selfe of the Grace signified as when h Gen. 17. 10. Circumcision is called the Couenant the i Exod. 12. 11. Lambe the Passeouer c. To the end they might not bee basely esteemed as ordinarie and common things but holily and religiously thought of Secondly The outward The Papists teach that the verie worke wrought is sufficient to doe away sinne Elements being onely Signes Seales they signifie not conferre Grace hauing no inherent force and power to sanctifie as some kinde of waters haue to cure Diseases And the Ministers which deliuer them giue that which is outward onely The whole power of sanctifying commeth from the Holy Ghost Mat. 3. 11. I baptize you with Water vnto Repentance but he that commeth after mee is stronger then I he shall baptize you with the Holy Ghost and fire Thirdly They are The Papists imagine a necessitie of participating the Sacrament of Baptisme as if children dying without Baptisme could not bee saued whereas such are aswell within the Couenant of Grace as those that are baptized not of such absolute necessitie as if there could bee no Saluation without them seeing they are but Signes Seales of the things alreadie had and therefore not the want but the neglect and contempt of the Sacraments maketh men offenders which the Lord teacheth vs by his Prophet k Ezech. 11. 16 Ezekiel when he promiseth to be a Sanctuarie to his people that being led captiue could not come to the visible Sanctuarie to worship there before him Though I haue sayth hee driuen them into other Nations and dispersed them into diuers Countreyes yet I the Truth of the Sanctuarie of whom that is but a Sacrament and Figure am a Sanctuarie vnto them Fourthly Great preparation is
and of edification one towards another Destroy not for meates sake the worke of God All things indeed are cleane but it is ill for the man that eateth with offence It is good not to eate flesh nor to drinke wine nor to doe any thing whereby thy Brother stumbleth or is offended or made weake To set downe therefore the cautions that are to bee giuen heerein and how and in what cases wee are so to bridle our Christian libertie The first caution is that it bee in things which GOD hath once restrayned for no Law of God nor rule of Charitie bindeth to forbeare meates or drinkes or other things which neuer were vnlawfull by the Commandement of God but by the vaine superstition of men that being but to giue strength and countenance to the doctrine of Deuils with which name the Apostle brandeth them 1. Tim. 4. 1. Secondly It must bee but to beare with our weake Brethren and for awhile t Act. 15 28 29 till they may be better informed of the libertie they haue in Christ it must not bee to nourish or strengthen men in euill nor when it tendeth not to edification but destruction So did u Act. 16. 3. Paul circumcise Timothy not as the Sacrament that God had once ordayned but as a bare Ceremonie and thing indifferent which he had free power to vse for the edification of the Church till the abolishing of Ceremonies by the comming of Christ were better knowne But x Gal. 2. 4 5. Titus he would in no sort circumcise when he saw he could not doe it without betraying the Truth of the Gospell and giuing occasion to the aduersaries against him The second step of our Soueraigntie renewed is the and deliuerance from the bondage of Satan setting vs free from the bondage and slauerie of Satan vnder whom we were held before in thraldome in a continuall feare of death as the Apostle teacheth Heb. 2. 14. 15. that by death he might abolish him that hath the power of death that is to say the Deuil and might set free from his tyrannie and dominion as many as through feare of death were all their life long subiect vnto bondage This was the first promise made in Paradise y Gen. 3. 15. The seed of the woman Christ and in him and by his power all those that are his shall bruise the head of the Serpent The third last is a noble priuiledge and prerogatiue This also as a noble accesse added thereunto that the holy Angels themselues are made Ministers for our good to Gods children ouer aboue all that Adā had that the holy Angels themselues are made Ministers for our good whereof there bee many most glorious promises in the Word Psal 91. 11. Hee will giue his Angels charge ouer thee to keepe thee in all thy wayes A fauour principally meant to Christ the Head of the Church and after him to all the faithfull Generally the Apostle to the z Heb. 1. 14. Hebrewes saith They are ministring Spirits sent forth for their sakes that are to inherit saluation And in the Psalme a Psal 34. 9. The Angell of IEHOVAH pitcheth his Tents round about those that feare him Hereupon our Sauiour calleth them our b Mat. 18. 10. See you despise not one of these little ones for I say vnto you that their Angels in Heauen doe alwayes behold the face of my Father c. Angels for first thorowout the course of our life they watch ouer vs to keepe vs in all our wayes that no euill should come vnto vs as it followeth in that c Psal 91. 12 13 Psalme and as wee are taught not onely by the Example of d Dan. 1. 3. Daniel for whose sake God sent his Angell to stop the mouth of the Lyons that they should not hurt him And of Shadrach e Dan. 3. 28. Meshach and Abednego deliuered by an Angell from the fury of the flame which the prophane King himselfe was driuen to acknowledge and of diuers others whose liues are registred in the Scriptures but beside by the manifold experience that euery one of vs hath in our selues in so many so wonderfull and so strange escapes whereof no reason can be assigned but the Angels watchfull attendance and garding of vs. Secondly In the houre of death they are about vs readie at the last gaspe to receiue our Soule and by their Ministerie to conuey it vp to Heauen for when Lazarus dyed f Luke 16. 22. He was carryed saith our Sauiour Christ of the Angels into ABRAHAMS bosome The right whereby wee haue this is because being seruants vnto Christ who is the Head consequently they are to serue the faithfull which are his members The excellencie of their seruice the Scripture commendeth vnto vs by diuers arguments First By their nature qualified and made fit for it in that they are Spirits Secondly By their rule and soueraigntie being themselues called Thrones Dominions Principalities Gouernments Chiefe Princes c. And what a thing is it then to haue so great Princes attending on vs Thirdly By their power able to throw downe whatsoeuer doth withstand them Whereof among many other we haue a famous Example of one Angell that in one night slue one hundred fourescore and fiue thousand of the Assyrians Campe 2. Kings 19. 25. Fourthly By their Glorie to terrifie and amaze our Aduersaries as we reade in MATTHEW The g Mat. 28. 3 4. Angell of the Lord came downe from Heauen whose countenance was like lightening and his garment white as snow for feare of him the Keepers were smitten and became as dead men Fiftly By their Wisdome and Knowledge Sixtly By the place where they dwell being in Heauen and therefore haue all aduantages to doe vs good Seuenthly By the multitude and number of holy Angels which maketh not a little for the strengthening of our Faith for euen among men A h Eccles 4. 12. threefold cord is not easily broken When i Gen. 32. 1 2. Iacob went on his way to returne into his Countrey as God had commanded him the Angels of God met him euen a whole Armie and troope of Angels in so much as hee called the name of the place Machanaima a payre of Armies his owne and the Angels Armie So in k Luke 2. 13. Luke it is said that there was with the Shepherds a multitude of an heauenly Armie In the l Psal 68. 17. Psalmes They are named many thousands of Angels And to the m Heb. 12. 22. Hebrewes Myriades that is ten thousands of Angels n Dan. 7. 10. DANIEL also reckoneth a thousand thousand standing before the Ancient of dayes By this Argument o 2. Kings 6. 15 16 17. Elisha the man of God incourageth his Seruant when seeing the Companies and troopes of men that compassed the Citie and Horses and Chariots hee cryed out Alas Master what shall wee doe To whom ELISHA said Feare not for there