Esa 49.15 yet the Lord will not forget thee Yea Esa 54.10 the Mountaines shall remoue and the Hils fall downe but my mercy shall not faile nor my couenant of peace fall away saith Ichouah who hath compassion Thus much of Diuine Attributes Mat. 3.16.17 28.19 1. Ioh. 5.7 Deut. 6.4 Esay 44.4 1. Cor. 8.6 Eph. 4.5 1. Tim. 2.5 now of relation of Persons Q. You said that God is the Father the Sonne and the Holy Ghost are there not then three Gods Ans No These are three Persons subsisting in the Diuine Essence I beleeue there is but one God Ex. That there is one God 3 Persons is a Mystery propoūded in the Scriptures to our faith to beléeue not to our reason to dispute and discusse Wée know it is so because God hath so reuealed but the reason of it wée are not capable of and therefore wée must bée wise vnto sobriety admiring with humble acknowledgement this great Mistery Wée may not bée ignorant of it nor curious in inquiring into that which is not manifested both are very hurtful This then must bée holden that the God-head or Essence of God is one vndiuided the Persons onely distinguished not Essentially for euery one hath the whole Essence of the God-head and is that onely true God nor onely rationally but really and yet in a manner incomprehensible vnknown of vs. The Father is that God so is the Son so is the Holy Ghost Not thrée Gods nor thrée Eternals but One As Athanasius excellently in his Créed Neither aforencr after other And yet the Father is not the Sonne nor the Sonne the Father neither of these the Holy Ghost nor the Holy Ghost either of them but really distinguisht one from another in regard of their Persons So that the Father is another Person from the Sonne not another thing or another God c. Wée must beléue the Essence to bée one the persons to bée three neither confounding the Persons nor diuiding the Substance Vse Bee exceeding carefull rightly to vnderstand these things For as August wee cannot liue well vnlesse wee beleeue well of God And againe Errour is no where more dangerous seeking and study no where more painefull Finding no where more profitable If we conceiue amisse heere to whom are our prayers directed to whom our Worship Not to the true God but to the frame of our owne braines When wee pray therefore sometimes naming the Father sometimes the Sonne sometimes the Holy Ghost wee direct our prayers to the Diuine Essence and together to the three Persons Because we beleeue and professe not onely that the three Persons are the true God but that euery Person is not a part of that one Diuine Essence but the whole Diuine Essence that is the onely true God besides whom there is no other They that call vpon one of the Persons as separate from the rest erre from the true God according to that of our Sauiour The Lord eulighten vs. Ioh. 5.23 Q. What meane you by these words Essence and Person Ans Essence is the Nature common to the three Persons being the same vndiuided and whole in euery of them subsisting by it selfe A Person is a Subsistance in the Diuine Nature or that one Essence which being referred to the other Persons is distinguished from them by an incommunicable Property And this is the sacred and secret mystery of the Trinity in Vnity and Vnity in Trinity for euer to be adored Expl. These words Essence Person as also Trinity Vnity are not all in the Scriptures but the things signified by them are which tearmes the Church hath béene driuen by a necessity of speaking to finde out and to vse to auoyde the snares of Heretickes who vnder the words of the Church in time past hidde their hereticall prauities and so by their likely spéech conueyed their poyson to the vnskilfull As the Church acknowledged God to be one so the Heretickes but in a diuers sence The Church one in Essence the Heretickes not so but one in consent and will c. And therefore the Church out of the common vsuall maner of speaking vpon this necessitie borrowed certaine tearmes to defeat the Heretickes which tearmes it hath taken not as though these or any other could fully expresse this mystery but that it might not wholy be concealed of the which an Emperour spake well and modestly Gratian to Ambr. We speake of these things not as we ought but as we can Neither doth the Church vse these tearmes Essence Person in their common and vsuall meaning wholly as namely The Essence of man is a thing communicable but it is an vniuersall Name which truely exsisteth not by it selfe but is onely a collection of the minde and therein conceiued But Essence Diuine as it is communicable so also it truely is and subsisteth and is not an imaginary thing as the former nor an vniuersall name as the Philosophers speake of the humane Essence but the Diuine nature subsisting indéede being common to the thrée Persons and whole in euery one So also of the word Person In men what a person is we vnderstand as Peter Iohn and Paul are 3. persons to whom is common one humane nature So Father Sonne and Holy-ghost are thrée Persons to whom is common the Diuine nature but here is wonderfull difference First the Diuine nature common to the thrée Persons truly subsisteth so doth not the humane Secondly The thrée Diuine Persons differ not in substance but the thrée humane Persons doe substantially differ so that one whole is wholy distinct from an other Thirdly In the humane Persons there is a difference betwéene them in time as one yonger then another In dignity one more worthy then another In will one contradicteth another In works one laboureth more then another but there is none of these things in the Diuine Persons Fourthly In humane Persons it followeth not Iohn 14.10 where one is that there the other should be Paul is at Rome Peter at Antioch but in the Diuine it is otherwise Iohn 8.29 where one is there are all for their common and vndiuided Essence These things are after an vnspeakeable manner Vse That as wee reuerently thinke of this wonderfull mystery so that wee wisely speake of it not taking to our selues liberty to vse new formes of speaking or to swarue from the receiued custome approued by the Church according to the Scriptures but that as duetifull children wee tie our selues to her wholesome language For as Saint Hierome said Heresie breedeth out of words improperly vttered And Saint Augustines caueat is singular If thou canst not find what God is yet take heede to thinke of God that which he is not This doctrine of the true God one in Essence three in Persons is most religiously to be learned kept professed maintained and taught in the Church both for the glorie of the True God and also to distinguish vs from Iewes Turkes and Infidells and for our owne
humour fitter to be purged then norished Some worthily in regard of their great acuity iudgemēt like nothing for themselues but that which transcendeth common capacities I doe not thinke my selfe able to doe that which might giue them satisfaction And in asmuch as there are three fold more which haue but meane knowledge then which abound it shall content me that euen as Golde is common in Rich mens pockets but Siluer is currant among the common sort it shall I say content me if while those of deeper iudgement bee conuersant in the Writings of the learned my Labours may be in the hands of the meaner sort for whose sake specially I haue taken this paines For thee therefore which arte but a beginner I haue laboured If I may adde to thy knowledge and affection and be a helper of thy Faith and Ioy giue thou God the glory I haue then attained the end of my labors Reade once and reade againe it may bee the second reading wil be more sauory then the first If thou profitest herein according as I haue praied for thee I know thou shalt neuer repent thee And thus desiring the helpe of thy prayers I commend thee to God and to the word of his Grace wishing thy farther vp-building in all sauing knowledge godlinesse and established comfort of conscience through Iesus Christ Thine in our Christ E. P. A Table for the ready finding out of the principall things contained in this Booke A ATTENTION in hearing pag. 22. Application necessary of that which wee heare and reade 37. Of Angels Good and Euill and what they are 77. B Of Baptisme 272. C Not onely for the Church doe wee beleeue the Scriptures to be Diuine 52. 53. Of Creation and what it is 73. Of the Workes of Creation the first day 80. Of the Workes of the second day 83. Of the Workes of the third day 85. Of the Workes of the fourth day 88. Of the Workes of the fift day 94. Of the Workes of the sixt day 95. Of the Creation of Man 96. Of Conscience 103. A consideration of Christ how and why his Righteousnesse is sufficient for the Iustification of all the Elect. 182. 183 c. That Christ is God and Man in on Person and why 187. Of the righteousnesse of Christ whereby we are iustified what it is 192. How wee are made partakers of this Righteousnesse 193. Of the Offices of Christ 199. Of the Church 241. The Church but one and how 260. What a visible Church is 262. Of the notes of a visible Church Ibid. Church-men subiect to Ciuill Magistrates 293. Of the Ciuill Magistracy 294. D Difficulty of the Scriptures to whom and why p. 7. 8. 9. Distracting care a hinderance to wise Hearing 18. Of Church Discipline 288. E Of Eternall Life 226. Of Eternall Death Ibid. Of Election 247. F A description of God the Father 68. Of the Fall of Man 140. How the fall of Adam and Eue belongs to vs. 148. Of Faith what it is 196. G What GOD is described 54. Of diuers Attributes of God 55. 56. 57. Of the Relations of Persons in the Trinity 61. There are three Persons but one God Ibid. What Essence and Person are in the God-head and why the Church vseth such tearmes as also Trinity in Vnity 64. 65. 66. A description of God the Holy Ghost 68. Of the Generation of the Sonne 70. H Of wise Hearing the Word 17. seque Three things required to wise Hearing 17. Three things necessary in Hearing 21. 22. I Intemperance a let to wise hearing 17. Intention in Hearing 23. Iudgement to be vsed in the Reading of the Scriptures 33. Iudgement in Reading consisteth in three things Ibid. Of the Image of God in Man 115. Of Iustification 173. Of Iustification by the Righteousnesse of Another 177. Of the day of Iudgement 232. K Of the Knowledge of God 39. 40. L Of the Law 155. How the Law is abrogated and how not 161. Of the vse of the Law 165. None can perfectly keepe the Law 169. Of the penalty of breaking the Law 172. How we are freed from the Law 173. M Of Meditation after we haue heard and how to be practised 25. 26. 27. The right Meaning to bee carefully sought out in our Reading and how we should find it 35. 36. Of the Creation of Man 96. Of the Soule of Man 99. Of Mortification 211. Of the Ministery of the Word 267. Of the Ciuill Magistrate 293. Of the Power and Authority of the Ciuill Magistrate 294. N Of the New Man 212. O Of Order to be vsed in Reading of the Scriptures 30. P Of Preparation to the Hearing of the Word 17. Preparation consisteth in two things 17. Fiue things to be auoyded that we may be prepared 17. 18. 19. Preiudice against the Teacher a hinderance to wise Hearing 18. Pride a hinderance to wise Hearing Ib. Three things to bee done that wee may Heare Wisely 20. Prayer necessary to Preparation before Hearing for whom and for what 20. Of the Procession of the Holy Ghost 70. Of the Prouidence of God 117. Of Prayer 220. Of Predestination 247. Predestination bringeth not in a neglect of Godlinesse 248. R Retention necessary to wise Hearing 24. Of Reading the Scriptures 28 c. Reuerence to bee vsed in Reading the Scriptures 28. Of Redemption 127. How it comes to passe that wee stand in need of a Redeemer 132. Of Repentance 204. Of the Resurrection 237. Of Reprobation 247. S The Scriptures difficult 7. 8. Our paines ought to be the more 9. 10. The Scriptures are the word of God 12 Security a let to wise hearing 19. We are wisely to reade the Scriptures three things necessary thereuntô 28 The Scriptures the best means to attaine the sound knowledge of God 39. What the Scriptures are described 40. Why called Scriptures and Holy 41. Why the Scriptures are called a Couenant and a Testament 44. Of the authority of the Scriptures 48. How we know the Scripuures to be Diuine and Canonicall 50. A Description of God the Sonne 68. Of Originall sinne 151. Of Sinne what it is 155. Of Sanctification 204. Of Free-will 207. Of the parts of Sanctification 211. Of the measure of Sanctification attained in this life 218. Of helpes to sanctification 220. Of the Reward of sanctification 224. Of the Sacraments 271. Of the Lords Supper 280. Of reuerēt coming to the lords table 282 How oftē to come to the Lords table 283 Of Subiects and their duties 295 T Timely comming to the congregation necessary to preparation before the hearing of the word 21. A fit time to be obserued for reading 33 Of this word Testament referred to the Scriptures 43. The Testament how one and two 44. 45. V Of the Vtility of the scriptures 10. 11. W Fiue reasons shewing that all are bound to the study of the Word 3. 4. Diligence in study of the Word 5. 6. Two Reasons to prouoke our diligence in the study of the Word 7. Two parts of the
study of the Word 16. A SHORT AND PLAINE EXHORTATION TO THE STVDY OF THE WORD WITH SEVErall directions for the hearing and reading of the same very necessary for these times AS the Sun is to the World so is the Word of God to his Church and People the light of their liues the life of their soules But as the Sunne in regard of the commonnesse is not duly considered so the commonnesse and plenty of the word a benefite vnspeakeable breedes the contempt of it Euen as the Manna at the first admired was afterwards loathed so doth our corruption vse the word When the Lord strooke Aegypt with darknesse then they vnderstood the benefite of the light so if the Lord should deale with vs sending such a famine of the word as the Prophet Amos speaketh of Amos 8.11 we would then acknowledge the plenty of the Gospel to be a happy blessing For we are brought to the acknowledging of good things rather by the wanting then the hauing of them So the sicke man learneth greatly to account of that health for the which before his sickenesse he was seldome thankefull but this is of corruption and grace must teach vs neuer the lesse to esteeme of the word for the plenty of it and our liberty in professing it but so much the more to loue it and for it to praise our mercifull God in Iesus Christ This also we must know that the more plentifully the Lord giueth the means the more fearefull is our blindnes the neerer we are to iudgement if we make not good vse of it When Iohn Baptist preached repentance and the kingdome of God Mat. 3.10 he saith Now is the axe laid c. as if he should haue said Howsoeuer God hath hitherto spared yet when the Sonne from his fathers bosome shall teach Hee that heareth not now shall bee hewen downe and cast into the fire How culpable this way our English Nation is is too too manifest and what we haue cause to expect for it I tremble to write Wherefore as in the morning when the Sunne ariseth in his strength we open our doores and windowes to partake of his comfortable brightnesse so in as much as the Lord causeth the beames of his glorious Gospell to shine clearely among vs it is our parts to open our eyes and to endeauour to be illustrated by the same Is it not the Commandement Ioh. 5.39 Coloss 3.16 binding all and to all industry in the searching and study thereof That all are bound may appeare by these reasons First if any might be dispēsed with for not studying in the word either in regard of the worthinesse of their person or for the multitude of their busines then Kings but not Kings Deut. 17.18.19 and Dauid is an example therefore none Secondly all parents and children are bound to the knowledge of the word but all degrees Deut. 6.7 orders and conditions of men are in these contained therefore all Thirdly the reason of the commandement sheweth it In them you hope to haue eternall life Iohn 5.39 But all hope for and would haue eternall life ergo Fourthly the Scriptures set downe the duties of all men in their seuerall callings but these duties we cannot performe vnlesse wee know them and know them we cannot without the word Ergo. Fiftly the Apostle Peter writeth thus 1. Pet. 3.15 Bee ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you But render a reason and readily we cannot without the word therefore all whether teachers or learners able or not able to read are bound to the study of the word Away then with the figge-leaues of the multitude who think themselues here of discharged either for their worldly businesse or because they are not booke-learned or for some such foolish excuse This also reproueth the Papists who barre the common people the reading of the Scriptures fearing least that thereby they should proue Heretickes But this is a foolish feare for the Scripture teacheth the contrary affirming that the law maketh not wise men simple but simple men wise not putting out the eyes of them that see Psal 19.7.8 but giuing light to the eyes And indeed their reason is without reason for the word is a rule but the rule maketh not the worke wrong but is a meanes to right the same The word is a light but the light causeth not darkenesse but the absence of the light So the word causeth not heresies but the absence of the word yea and if they well consider they shall finde that not the simple common people but the learnedest Clearkes priding themselues in their wit haue beene the brochers of heresies As all are bound so to vse all industry and diligence to know the word which is expressed in those significant tearmes phrases Search the Scriptures and let the word of Christ dwell in you plenteously Search that is not slightly ouerly as many do not regarding whether they finde or no but narrowly painfully as Salomon expoundeth by calling crying and seeking Pro. 2.3.4 as for siluer and searching as for treasures Then shall we vnderstand the seare of the Lord and finde the knowledge of God Let the word of Christ dwell in you that is euen as they that dwell with vs vnder the same roofe are well knowne vnto vs and wee familiarly conuerse with them So ought the word to bee not as a stranger but as a welcome and wel-knowne guest Let it dwell plenteously or richly that is euen as cuery corner of a rich mans house is fraughted with stuffe so ought we to be full-filled with diuine knowledge This condemneth those blinde ones who liue like bruit beasts that haue no vnderstanding whose brutish ignorance cannot be but exceeding fearefull For euen as a house without walles and windowes and other necessary furniture is accounted forlorne so that is a very forlorne and naked conscience which is destitute of the knowledge of the word And as it is an easie matter to leade the blinde out of the way so the ignorant are easily lead and taken in the snares of the Diuell And this reproueth the negligence of such who are not carefull to apply themselues with all diligence to the study of the word our negligence herein being the cause of the barrennesse of knowledge in these plentifull times If men would bestow that time in the study of the word which they for the most part bestow some in hunting and hawking some in dicing and carding some in drinking swilling and following bad company some in sloth and idlenesse thus wisely redeeming the time then certainely knowledge would abound among vs as the waters that couer the sea Euen as in matters of the world though a man haue neuer so good a Trade yet without labour and diligence he can doe no good in it and as the diligent shall beare rule Pro. 12.24 Pro. 22.29 and stand before
in all the chiefest Citties and Townes and in many other places as any Church in Europe whereby thousands are taught the true knowledge of Iesus Christ are confirmed in the faith and continued in holy obedience liuing dying in most heauenly certaine assurance of Gods fauour and of eternall life Despise not then that Church which by the Word and Sacraments and the Discipline she hath bringeth forth nurseth and bringeth vp euen to their seating in the Land of Canaan thousands and that not once in twenty yeares extraordinarily but daily ordinarily through the great blessing of God c. Q. Tell me what is the Ministery of the Word and Sacraments you speake of Ans The Ministery of the Word and Sacraments is an office ordeined by the Holy Trinity 1. Cor. 12.28 Eph. 4.11 1. Cor. 12.11 Mat. 28.19 20. 1. Cor. 13.9.10 1. Cor. 14.34 1. Tim. 3.2 c. Tit. 1.6.7.8 1. Tim. 3.2 2. Tim. 2.15.24 Ro. 10.14 Heb. 5.4 5 Mat. 28.19 the Father the Sonne and the holy Ghost to be in the Church to the end of the world whereby men of vnblameable conuersation able and apt to teach being lawfully called doe administer holy things in publique Prayer and thankes-giuing dispensing the Word and Sacraments Expli The Ministery of the Word and Sacraments is not an Inuention of man hut of God himselfe for the saluation of man most necessary not in regard of God who is able without it to effect his purpose but of vs who ordinarily without it cannot be saued in as much as God hath once ordained by the foolishnes of Preaching to saue then which beléeue called foolishnesse when indéed it is the wisedome of God because ignorant and euill men so account of it This calling is either Inward or Outward The Inward is the good testimony of our hearts that not through ambition or couetousnesse c. we séeke and accept of such office but onely through a sincere desire in the feare of God to edifie and build vp Gods Church And this calling must be in all who would approue their Ministery to God The outward is that which is according to the comely order of the Church and it is Ordinary or Extraordinary 1. Tim. 3. Titus 1. The Ordinary is that calling which by men is administred according to such a comely order which is agréeable to the word Extraordinary calling is that which is immediately from God without the ministery of man before spoken of as the calling of Iohn Baptist And this is not to be expected or pretended in an established Church But when the state of a Church is wholly decayed or interrupted God doth extraordinarily stirre vp and endue with answerable gifts some to restore the same There are foure rules to be obserued in the examining of such a Calling The first is concerning the time and place whether it be there and then where and when there is no vse or possibility of lawfull ordinary calling Secondly concerning the life and doctrine of such Ioh. 5.39 Mat. 7.20 that they be in more then ordinary manner answerable to the Word Thirdly concerning their gifts as Knowledge Wisedome Utterance vndantable Courage that these be manifestly extraordinary in them Fourthly for the successe effect and continuance that it bring an incredible and vnexpected blessing in Reformation and Conuersion notwithstanding any opposition made by the whole world and the deuill himselfe Where there is an extraordinary calling pretended and not according to these Rules it is to be accounted a deceit and wicked imposture and such which pretend the same to be of the number of those of whom Paul speaketh Rom. 16.18 Vse 1. Art thou a Minister enabled with gifts Presume not though into the Office of the Ministery without the calling of the Church As Esay goeth not till he be sent Esay 6.6 and Iohn stayeth his Preaching till the appointed time And our Sauiour Christ till he was Baptized c. Vse 2. Art thou enadled with gifts Luk. 1.80 and lawfully called Looke well to the Ministration thou hast receiued of the Lord stirre vp the gift that is in thée be diligent and faithfull cast of all impediments as too much worldlinesse the practise of other Callings as Phisicke Surgery c. for this Calling requireth a whole man and who is sufficient for it The reward of the faithfull is great the punishment of the slothfull great also Preach but not thy selfe or thy owne deuices but the sincere Word of God and let thy life be an example to thy Flocke that they may reuerence thee as well when they see thée as when they heare thée if thou wouldest do good and haue comfort of thy labours c. Vse 3. Reuerence the Ministery of the Word as the ordinance of God and receiue the Ministers in all loue and respect for their workes sake and the doctrine they deliuer according to the Scriptures as the word of man but as it is indéed the Word of the liuing God Phil. 2.29 1. Thess 2.13 5.12.13 Speake not euill of the Ministery of the Word neither account it as a base or bootlesse thing for without it ordinarily thou canst not haue faith neither canst thou be begotten vnto Christ Rom. 10.17 Iames 1.18 1. Cor. 4.15 1. Cor. 1.21 c. nor finally be saued For God hath pleased by the foolishnesse of Preaching to saue them which beleeue c. Quest What are the Sacraments Ans The Sacraments are visible and outward Signes and Seales instituted and ordained of God whereby he confirmeth to the Elect the free promise of the Gospell Rom. 4.11 Gen. 17.7.10.11 1. Cor. 11.23 and also bindeth them to the performance of duty to himselfe Quest How many Sacraments hath the Church of God now Ans Onely two 1. Cor. 12.13 Act. 2.38.41 Baptisme and the Supper of the Lord. Quest What is Baptisme Ans It is a Sacrament of the new Testament instituted by Christ in the which the confecrated water representeth the Bloud of Christ sealing to all that are sprinkled therewith into the name of the Father the Soune and the Holy Ghost the merite of Christ remission of finnes Rom. 4.11 Col. 2.12 Rom. 6.3.4.5 1. Pet. 3.21 and Eternall Life and testifying our grafting into Christ and Regeneration with the repromission of our obedience Expl. God is the Authour of Sacraments and none can adde any to the Word but God Now God added them to the Word not that the Word was not sufficient without them but for a helpe to our weakenesse that wée might haue as it were liuely pawnes before our eyes of those things which wee heare with our eares as euen Adam had Sacraments in Paradice and these he ordained to be Seales of the couenant of Grace which was not néedfull on Gods part who is alwaies better then his word but it was néedfull for vs to succour whose weakenesse who in regard of our vnworthinesse are prone to doubting the Lord