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
comfort and saluation 1. Ioh. 2.23 as it is said He which denieth the Sonne hath not the Father And He that honoureth not the Son Iohn 5.28 the same honoreth not the Father which hath sent him And No man can say that Iesus is the Lord 1. Cor. 12.3 but by the Holy-ghost Therefore we conclude that the doctrine of the Trinitie ought in some measure to be knowne and beleeued and that such faith is necessary to saluation Q. What is the Father Ans The Father is the first Person in the Trinity 1. Iohn 5.7 that onely true God not begotten nor proceeding 1. Cor. 8.5.6 Iohn 1.14 Mat. 10.20 Rom. 8.11 but being of none and from euerlasting begetting the Sonne and sending forth the Holy-ghost Q. What is the Sonne Ans The Sonne is the second Person in the holy Trinitie 1. Iohn 5.7 Iere. 23.6 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Prou. 8.22 c. Iohn 1.14 Galat. 4.6 Rom. 8.9 1. Pet. 1.1 Iohn 5.7 Acts 5.3 4. 1. Cor. 3.16 Ex. 4.11 12 2. Pet. 1.21 Ioh. 15.26 Ioh. 16.15 Ioh. 17.3 Rom. 16.27 1. Tim. 6.16 that only true God not created but begotten from euerlasting of the Father with the Father sending forth the Holy-Ghost Q. What is the Holy-Ghost Ans The Holy-Ghost is the third Person in the holy Trinity that only true God compared with not made nor created nor begotten but proceeding from the Father and the Sonne compared with Expli The Father is God onely so are the Sonne and Holy-ghost and therefore when you reade in the Scriptures that the Father is the onely true God and onely wise and onely hath Iunnortality and such like remember to vnderstand that it is spoken exclusiuely not in regard of the other Persons but in regard of Idoles and the Creatures The Father is the first person the Sonne the second the Holy-ghost the third not in time and dignity but in order all equall in all attributes and workes though in regard of vs Creation be attributed to the Father Redemption to the Sonne and Sanctification to the Holie-ghost without excluding the other persons for one the same God doth all these things according to a common saying The workes of the Trinitie out of it selfe are vndiuided So these persons are two wayes distinguished first by their common outward operations which with a common efficacie they worke in and toward the creatures sauing alwayes this order of the persons that the Father worketh of himselfe by the Sonne and the Holy-ghost the Sonne and the Holy-ghost not of themselues but by themselues Secondly they are distinguished by personall proprieties and inward actions which they haue towardes themselues The proprietie of the Father to beget and to be of none The propriety of the Sonne to be begotten of the Father The propriety of the Holy-ghost to proceed from the Father and the Son Where we must obserue that wee may not say the Godhead begetteth or is begotten or proceedeth but the person The Sonne and the Holy-ghost being of themselues as they are God of the Father as persons The essence of the Son and Holy-ghost wanting beginning their persons hauing the Father for their beginning from euerlasting For the Essence of the Deitie is to be distinguished from the maner of subsisting in the same If any shall desire to know what is the meaning of the generation of the Sonne and proceeding of the Holy-ghost and how they differ let this suffice to the sober that by generation and proceeding is meant a receiuing of an Essence from another yet with two cautions First that we conceiue no superiority or inferiority betweene that which giueth and that which receiueth Secondly that we thinke of no priority or posteriority in time or dignity betweene that which is begotten and that which proceedeth And for the distinguishing of these I know no other Art but this that the Sonne is begotten and proceeds not and the Holy-ghost proceedes and is not begotten For that which is not written is not to be spoken or thought There is a difference betweene them but I am not able to vnfold it faith Saint Augustine because both the generation of the Sonne and the procession of the Holy-ghost are ineffable And yet the same S. Augustine goeth thus farre saying that that which is begotten proceedeth but that which proceedeth is not begotten The first part of which speach being vnderstood of the inward workes as they are called of the Deity I dare not auow because these are speciall proprieties of persons admitting no such communication To conclude this whole point let vs heare Nazianzene who being pressed of one to shew the difference betweene proceeding and being begotten Doe thou tel me saith Nazianzene what is Generation and I will tell thee what is Procession that we may both runne madde in searching into the vnreuealed secrets of God Vse Wouldst thou vnderstand these high and reuerend Misteries Repent then of thy sinnes Wisd 1.4 For such wisedome entreth not into a defiled soule and sinne blindeth the eyes of the Seer Iohn 9.39 Ioh. 12.40 Straggle not out of the bounds of the Word for that is giuen to be thy Rule Galat. 6.16 Desire not to know that which is not reuealed neither be inquisitiue after such things Acts 1.7 for that is dangerous vanity and pride Bring to the study of this Mystery and humble and a teachable minde Psal 25.9 for such shall vnderstand the secrets of God Captiuate thy reason 2. Cor. 10.5 and aduance thy Faith for héere Reason is dazeled with the brightnesse which Faith apprehends Hebt 11.3 Vse frequent and feruent prayer for prayer is the key of heauen and such receiue the Spirit which teacheth Luke 11.13 and leadeth vnto all truth Iohn 16.13 Obserue these things and thou shalt vnderstand and finde the knowledge of God Prou. 2.5 The Lord giue vs vnderstanding in all things which it is our duety to know and without the knowledge whereof wee cannot be saued Amen Thus much of the Relations of Persons where of the doctrine of the Trinity now follows the consideration of the Actions ascribed to God and first of generall Creation and Prouidence Quest What is Creation Ans Creation is a worke proper onely to God Gen. 1. Iob. 9.8 Psa 146.6 Mat. 2.10 1. Cor. 8.6 1. Cor. 8.6 Heb. 1.2 Iohn 1.3 Col. 1.16 Heb. 1.2 Gen. 1.2 Psal 33.6 Ps 104.30 Gen. 1.1 Gen. 1. Ex. 20.11 Prou. 8.24 Rom. 4.17 Heb. 11.3 Gen. 2.1 Ex. 20.11 Col. 1.16 Pro. 16.4 Ps 8.6.7.8 vndiuidedly common to the Father the Sonne and to the Holy Ghost whereby in the beginning and in the space of sixe daies God made of nothing the heauens and earth and all the Host of them visible and inuisible to the glory of his Name and the vse of Man Explication The worke of Creation is common to the thrée Persons as is proued though ascribed to the Father in our
the righteousnesse for the which I am iustified in the sight of God is not in me Iere. 23.6 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9 but in Iesus Christ my Redeemer and Surety Explic. Those things though they séeme hard yet are easie inough to him which is willing to learne and beléeue the Scriptures and doth not desire to make his faith subiect to his reason We must then know that Christ is our Suretie Hebr. 7 2◠and looke as the debter is discharged by the payment performed by the Surety and such payment made is imputed to tho Debter and reckoned as if he had payed it himselfe So God in sentence giuing imputeth vnto vs that which our Surety hath done or suffered for vs and whatsoeuer wée are in our selues respecteth vs as if it had béene done by vs and so dischargeth vs. If any shall obiect and say How can I be righteous by anothers Righteousnesse Suppose Christs Why may I not as well be said to liue by the humane Soule of Christ as to be instified by his Righteousnesse The answere is ready That those two things are not like as they are supposed to be Because the humane Soule of Christ was not giuen him or appointed to this end to enliue and informe my bodie but the Righteousnesse of Christ was appointed by God to this end that I thereby should be accounted righteous before him For the quality property or nature of any thing whereby it is apt and fitte vnto this or vnto that is from and depends vpon the appoyntment of God the GOD of Nature the affection of the Creature whereby it naturally produceth any effect being the effect or creation of God So that if you aske Why doth the Sunne shine the Fire burne c. I answere Because GOD hath appoynted them so to doe which appoyntment of his is their very nature As then it is naturall for the Sunne to shine and the fire to burne and that I should be warmed by the heate which is in the fire because God hath so appointed So also it is as naturall an effect for the righteousnesse of Christ to iustifie Beléeuers Because God hath appoynted it to that end and purpose For it falls not out at aduenture that Christs Righteousnes should be ours but God in his Eternall Counsell appoynted Christ to be our Suretie and for his righteousnesse sake to accept of vs as if we had béene perfitly righteous in our selues Rom. 3.25 26. Therefore wee may bee bolde to trust to this in asmuch as the Scriptures teach that Christ was appoynted and his righteousnesse giuen to Beléeuers to this verie end that in and by it their sinnes might be forgiuen and they pronounced righteous in him 1. Cor. 1.30 Moreouer we beléeue that Christ dyed What was that which made him according to the counsell of his Father subiect to death Euen our sinnes which were imputed to him If therefore wée beléeue that the sinnes which were in vs and not subiectiuely in him did make him die why should we doubt but that the righteousnesse which is in him and not subiectiuely in vs should instifie vs before GOD 2. Cor. 5.21 as is plaine He a sinner by the imputation of our sinnes wée righteous by the imputation of his righteousnesse Further consider this The first Adam was the roote and in the steade of all mankinde all of vs partaking of his flesh and bloud by naturall generation The second Adam which is Christ is the roote the head and instead of all the Elect who are made bone of his bone and flesh of his flesh by a supernaturall grace through faith Ephe. 5.30 If then by the first Adams sinne we be all sinfull and guilty why should not beléeuers by the second Adams righteousnesse be righteous and acquitted it being no lesse the appoyntment of God as hath béene saide that Christ our head should supernaturally conuey his righteousnesse to Beléeuers than it was his appoyntment that Adam naturally should conuey his sinne and corruption vnto vs by generation Rom. 5.12 This is plaine Vnderstand then in a word The guilty sinner is arraigned before Gods iudgement seate Christ his Aduocate in the behalfe of the sinner pleades his owne not the sinners righteousnesse both actiue and passiue by the couenant agréement and consent of the Iudge Then the Iudge according to his owne appointment and couenant made for giueth the sinner beleeuing and imputeth the righteousnesse of Christ his Suretie vnto him And this is the Iustification of a sinner which is the forgiuenesse of sinnes and the imputation of the righteousnesse of Christ as further appeareth Psal 32.1 2. compared with Rom. 4.6 7 8. If any shall say How are we iustified fréely when so pretious a thing as the righteousnesse of Christ is payed for it It is to be answered that whatsoeuer it cost Christ as it cost him full deare yet to vs Iustification is frée Vse Build and stablish thy Conscience on this Doctrine in as much as it sheweth such a way of iustifying sinners wherein the exalt Iustice and bottomlesse mercy of God met together and are declared God must be iust therefore our sinnes must be punished and he must be mercifull or else we cannot be saued If our selues in our selues suffer for our sins where is his mercy if he forgiue vs without Satisfaction where is his Iustice Here is then that mistery which Reason cannot conceiue the wisedome of man could neuer finde out into the which the very Angels desire to looke Gods iustice to the vttermost farthing satisfied in Christ His mercy vnspeakeably declared to vs for his sake Thus the beginning and end of our saluation is in God who found out alone this way so admirable and who effectually applyeth it to vs by the Eternall Spirit to whom be praise for euer Amen Quest It may be conceiued that there may be such a Righteousnsse whereby the Person that worketh it may be iustified but is it possible that the Righteousnesse of one should suffice for the Iustification of thousands euen all that shall be saued Ans Yes it is very possible if we consider the worthinesse of the Person which wrought it which is Iesus Christ Quest What manner rf Person then is Iesus Christ describe this plainly vnto me Ans I beleeue that Iesus Christ Iohn 1.14 Hebr. 1.3 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15 Iohn 1.14 Hebr. 1.9 Deu. 18.15 Mat. 13.57 Hebr. 5.5 Iohn 18.36 Matt. 21.5 Luke 1.32 Reu. 17.14 Philip. 2.8 6. is the naturall and onely begotten Son of God the second Person in the holy Trinitie very God and very Man and that in one person annoynted to be our Prophet Priest and King Who was humbled for vs to the death of the Crosse and was exalted for vs to the right hand of his Father Expli The true knowledge of Christ consisteth in the knowledge of these two points Of his Person
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
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