power onely to the Scriptures and therefore we must exclude all vnwritten Traditions or Decrées of men though neuer so holy and learned from being this Rule or any part thereof Therefore we are forbidden to adde Deut. 4.2 Reu. 22.18 19. or take from the written word of God Beléeuest thou the Scriptures They say thou shalt not adde to them And therefore Tertullian saith When we beléeue wée beléeue this first that there is nothing more which we ought to beléeue Vse 2. This bindeth all to all reuerence in reading Prou. 1.7 Psa 25.14 1. Pet. 4.11 speaking hearing of the word because of the Author which is God and to all care to know vnderstand beléeue and obey the same because to this purpose it is giuen vs as a most perfect Rule by God himselfe Q. The holy Scriptures are Diuine and Canonicall in themselues Esay 8.20 Deut. 5.32 Ioh. 5.39 2. Pet. 1.19 Gal. 6.16 2. Iohn 10 Iohn 7.17 1. Cor. 2.10.11.12 1. Ioh. 2.27 5.10 but how do we know that they be so Ans We know that they are so both by the testimony of themselues for so the old Testament testifieth of it selfe the new of the old and of it selfe and also by the witnesse of the Holy Ghost in our hearts Expli There are two principall arguments of the Diuinity of the Scriptures to vs 2. Sam. 23 2. Luk. 1.70 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13 the first is their owne voyce witnessing that they are of God as often this is repeated in the Prophets Thus saith the Lord. And this is the chiefest Argument euen the very voice of God himselfe of which we may safely collect thus If the Scriptures be true when they speake of things to come then also when they speake of things present The second argument is like vnto the first and it is the testimony of the Holy Ghost which as it inspired the holy men to write so also it teacheth the children of God to beléeue the Scriptures 2. Pet. 1.21 1. Cor. 2.10 for if faith be the gift of God as it is then also to beléeue the Scriptures to be the word of God The first of these is to perswade others and our selues the other chiefly to satisfie our our selues which also is alwaies agréeable to the Scriptures and is to be examined by the same Vnto these two you may adde also their miraculous preseruation notwithstanding the rage of all Iulians and Diuels the diuine vocation mission and life of the Writers the Maiesty of the stile the purity of the Doctrine their power vpon the conscience for the confounding and breaking of the stubborne and for the raising conuerting and comforting of the broken and such like Vse This serues to confute the Papists who hold that the only chiefe argument whereby we are perswaded of the authority of the Scriptures is the testimony of the Church we willingly acknowledge that the Church is a meanes whereby wee come to the knowledge of the Scriptures but not that for the which only we beléeue them to be diuine The Scriptures are a Rule 1. Tim. 3.15 the office of the Church is to keep to vse this Rule Now as the worke-man which vseth a Rule giues not that power to it wherby it iudgeth the dimensions but it hath it of its owne nature by an inward essentiall property as it is a Rule so also the Scriptures haue not this power of the Church though the Church haue power skill to vse the same And therfore our Sauiour when question was whether he were the Messiah or no resteth not on the witnesse of Iohn Iohn 5.36 Ibid. Vers 37. Verse 39. but vpon greater and better witnesse this witnesse was his workes the witnesse of his Father and of the holy Scriptures So when the Tessalonians receiued the preaching of Paul as the word of God 1. Thes 2.13 it was not the testimony of any Church nor the worthinesse of Paul a meane poore man but the very force of the word it selfe which bowed their hearts The testimony of the Church is to be reuerenced is good but not infallible The testimony of the Scriptures themselues is better and infallible The Church is to be proued by the Scriptures not the scriptures only by the Church Yea the Papists to proue the infallibility of the Church flie to the Scriptures And vniuersally Mat. 16.18 1. Tim. 3.15 the authority prouing is greater more certaine more knowne then the conclusion proued by the same Yea if we should belieue the Scriptures onely for the authority of the Church which is in conclusion the Pope his Prelates then first they should be Iudges in their own cause which is vnequall Secondly there could be no certainty of Faith or Religion because the Church hath varied diuersly in her iudgement of the Canon Thirdly why may not the Turkes perswade themselues that their testimony of their Alcoran is as sufficient as ours of the Scriptures Fourthly this is to subiect the Word of God to the will of Man yea God to man so that God shall not be beleeued to speake to vs nor we beleeue him when he speaks vnlesse it please the Church that is the Pope and his Prelates yea there shal be no more difference betweene God the Diuel truth lying the sacred and diuine Scriptures and the Alcoran of the Turkes then the Church shall thinke fit which is most horrible blasphemy The Lord open the eies of our Aduersaries the Papists to consider it Q. How do these holy Scriptures set forth and describe God or what do you beleeue God to be according to the Scriptures Ans I beleeue by the Scriptures that God is a Spirit being of himselfe and giuing being to all things Infinite Eternall Almighty Knowing all things c. Wisedome Goodnesse Mercy Truth Iustice it selfe c. The Father the Son and the Holy Ghost The Creator and Preseruer of all things The Redeemer and Sanctifier of his Church Expl. None must imagine that I haue set downe all that can be said of God for there are many other particulars in the holy Scriptures but these are the heads neither can the knowledge of Men Angels expresse fully the amplitude of his essence and glory Though that so much as is auaileable for vs to know himselfe hath reuealed in his word for it is most true that a learned man said Ramus God cannot be defined without his owne logicke This is not a Definition but a Description taken out of the Scriptures consisting of thrée parts first of Attributes secondly of Relations and proprieties of persons Thirdly of Actions and Effects which are generall as Creation Prouidence speciall belonging only to his Church which are principally two Redemption and Sanctification Of these I purpose according as God enableth to enquire in order according to the Scriptures and first I will briefly expound the Atributes as they are alleaged We
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
two branches of it Election and Reprobation is manifest in the like Answeres To deny it were to deny that Wisedome in God which we attribute to wise men who thinke of nothing but to some ends which they haue before propounded in themselues Much more doth God determine aforehand what he will do and why appointing euery thing the fit vse to which it shall serue and the certaine end to which it shall attaine with the meanes leading thereto This doctrine is to bee taught in the Church soberly and discreatly according not to the curious inuentions of men but the Scripture in as much as the wisedome of God hath reuealed it and then we are bound to take knowledge of it And because it is the very foundation Deu. 29.29 and ground-work of all our certainty and assurance in Christ concerning heauenly things The order of Predestination I take to be this First that God first purposeth his owne Glory which is the vtmost end of all things then for the effecting hereof that he purposeth to create the world and in it man whom he purposeth to create perfite but mutable to suffer him to fall and all Man-kind in him and then out of Man-kind fallen to chuse some in Iesus Christ to manifest the glory of his mercy in them and not to chuse the rest but to leaue them in their guiltinesse and corruption to manifest in them the glory of his Iustice for as it is Mercy to be elected in Christ and so saued So it is Iustice to be reprobated and forsaken Here remember that though we cannot speake write or conceiue of the Will of God herein but by setting downe one thing after another yet there is no such thing in God but after an incomprehensible manner he doth will all these things at once We say that Election and Reprobation are the free Counsell and Purpose of God c. Because we are stedfastly to acknowledge that the Will of God is the first and principall mouing cause of all things For nothing can be but God willing it to be either by effecting it or suffering it I make the Subiect of Predestination in Election and Reprobation to be Mankind fallen and corrupted which I suppose in the vttermost of my weake vnderstanding to be the safest and plainest way in this intricate and weighty Point With mine Opnion I will be bold to set downe and to proue as briefly and plainely as I can willingly and with all 〈◊〉 respect submitting my selfe in this and in all the rest to the censure and iudgement of the Learned according to the Scriptures I conceiue then that in 〈◊〉 first God willeth a thing to be before he ordaineth it to this or that end I do not say that a thing must be extant before God determine of it but that God willeth it to be extant else Gods decree should be of nothing in as much as till God will it there is not nor can be any shing Then I would argue thus When God considered Man-kind in Election or Reprobation he considered him either 〈◊〉 in his created Perfection or fallen from it Not standing Therefore fallen First for the Proposition if any shal finde fault with it as not sufficient and adde a 〈◊〉 estate of man to be considered neither standing nor fallen Then I think they must proue that there was such an estate of man but I am sure there neuer was any such vnlesse they make a double purpose of God in creating of man One whereby he purposed to create him another whereby he purposed to create him according to his Image which I suppose to be too curious because at that instant that man was he was according to the Image of God and so God considered him onely and alwayes because he neuer was otherwise vnlesse we would say that the inward act of Gods purpose is different from the outward which I thinke is not to be granted And likewise so Moses bringeth in the Trinity consulting as it were Let vs make Man according to our Image noting as I thinke one vndiuided act of the purpose of God when he considered the Creation of Man I would not therefore say that the naked Masse is the subiect of Predestination nor that God passeth by men onely as they are men and not as they are corrupt For this were to make the subiect of Gods Predestination to be améere notion or a conceit onely of the minde because that man was neuer but in an estate of holinesse or corruption Neither doth the similitude of the Potter proue it as farre as I can conceiue Rom. 9.21 The meaning of which place I take to be this The Apostle thereby stoppeth the murmuring and cauilling mouth of the Reprobate who presumptudusly say Why are wee aproued and why doth God complaine of vs for breaking his will If he would haue giuen vs grace we would also haue 〈◊〉 Who hath resisted this his wil To this the Apostle answereth by a similitude taken from the Potter by a comparison from the lesse to the greater thus Who art thou that disputest with God If the Potter haue power of the same naked lampe to make a vessell to honour another to dishonour shall not God much more haue power of a corrupted lumpe of mankinde to make vessels of wrath Which in my simple vnderstanding doth better take away all reasoning from the Reprobate and stoppe their mouthes then to expound it of Gods absolute Right For similitudes are not to be pressed too farre it is brought against the Reprobate and there is no correspondency and likenesse betwéene the Potters naked masse and the naked masse of mankinde because the Potters masse though naked is a thing really and indéed extant by it selfe though the Potter make neuer a Pot of it So is not the naked masse of mankinde extant really but only in imagination And therfore I would not presse a similitude in that wherein there is us likenesse If any shall obiect and say Hath not God absolute right authority soueraignty power ouer his creature I answere Yes and he may do with his owne what he will who shall let him Neither doth any thing I haue said inferre the contrary And yet that God doth or will vse an absolute right toward the creature as to cast it away without any desert of it I sée not yet by the Scriptures This I sée that what God may doe I may not dispute but what he wil do I must enquire and beléeue according to his word knowing that he can do the same If any shall say further God maketh vessels of wrath but if he should consider man fallen he should finde them made I deny the consequence for a man fallen in Adam is then said to be made a vessell of wrath when God for his sin decréeth his reiecting and punishment Beside to hold the corrupted masse is agréeable to that receiued doctrine of the Ancients that God forsakes none penally but such as forsake him This
of his kingdome read ouer the Bible foureteene times in order with certaine Commentaries vpon the same As his diligence is here very commendable and for our imitation so also this He read in order If therefore I were worthy to giue directions this way I would thus aduise First what booke soeuer we take to read to begin at the beginning and so to continue reading till we come to the end of it And thus shall wee carry the summe and the drift of the History and argument before vs of which in a great part they which read now a Chapter in one booke now a lease in another must needs be ignorant Such simple readers I may liken to those simple women which are alwayes reading but are neuer able to come to any sound knowledge of the truth 2. Tim 3.7 For as he that goeth but an easie pace in the right way speedeth his iourney faster then he that maketh more haste in a wrong way Euen so a little read in good order aduantageth the knowledge more then greater paines if it bee confused Secondly I would aduise that in our reading we beginne first with the easiest and playnest Bookes as the history of Christ set down by the Euangelists and the Booke of Genesis Then to reade the Epistles first the shortest as the Epistles to the Philippians Colossians the first and second to the Thessalonians then the Epistles to the Galathians and to the Romans which last Epistle is called of some the Key of the Bible And when wee haue tryed our selues in these then to beginne the Bible and to reade it through For euen as in Trades there are some things more easie to the which the apprentice is applied and afterwards as hee groweth in capacitie hee is taught the harder and more secret things of his mystery so in the scriptures there are some things easie and familiar for learners and beginners as milk for babes and there are other things hard and obscure which it is not safe to meddle withall till wee haue our senses well exercised in the word The third thing required in wise reading is Iudgement and Discretion by the which first wee make choice of a fit time to reade secondly discerne the right sense and meaning of that wee reade and thirdly apply and make the right vse of our reading Iudgement is requisite Psal 112.5 for a wise man ministreth all his affaires with iudgement and euery thing is beautifull in his time Eccle. 3.10 Therefore the time is specially to be regarded All time is not to bee spent this way For our callings must carefully be followed neither is all the time to be taken vp in our callings but some time is to be spared for reading prayer and meditation One of these may not hinder an other which must needs come to passe without Iudgement Dauid and Daniel obserued prayer thrice a day and they that feare God will so diuide their times that at the least once a day they will reade a chapter or two in the Bible and because of the stuggishnesse of our nature soone weary of good things it were good to taske our selues and when it so fals out that we are constrayned vpon extraordinary occasion to leaue our taske vnperformed one day then to double our paines and diligence the next time rising the earlier and working the harder in our callings that we may redeeme that time without any losse Theodosius the second Emperour of that name is reported to haue written out the Bookes of the New Testament with his owne hand accounting it a speciall Iewell and out of it hee read euery day praying with his wife and sisters and singing of Psalmes And it was that famous Eunuches practise as we may gather out of the eight chapter of the Acts. I reade of another Emperor of Rome who was wont to account that day lost in the which he had not bestowed a benefit vpon some of his subiects So we may well reckon that day among our losses in the which wee reade not or meditate not of something in the word But foolish men thus obiect I haue no leisure by reason of vrgency and multitude of busines To such a one I answer Is any businesse more vrgent then this Martha is troubled indeede about many things but this one thing is necessary namely the knowledge of God by his word Againe Thou wilt spare a time to eate and sleepe why not then to read Iob esteemed the words of God more then his appointed food If our loue were such to the word Iob. 23.12 wee would rather spare the times of our eating then of our reading as Iacob spared the meate out of his belly to buy the blessing Hath the body neede of nourishment and hath not the soule much more Gen. 25.30 c. Now the bread of the soule is the word of God O Lord giue vs euermore of this bread Amen Iudgement also is requisite in reading that wee may vnderstand the meaning of the Holy Ghost For the word of God is not in the letters and leaues but in the meaning and sence as some of the Antients haue spoken yea one of them saith that the word of God foolishly vnderstood is not the word of God Our Sauiour Christ hauing oftentimes to deale with the learned Scribes and Pharisies Mat. 12.3 19.14 21.16.42 22.31 Mark 12 24. and with the Sadduces asketh thus Haue you not read and Did you neuer read and You erre not knowing the Scriptures And yet these Scribes did so diligently reade the Scriptures that they numbred the letters and words but they read without iudgement not discerning nor searching into the heart of the sence but staying in the barke of the letter Thus to read is vnprofitable And here as we must be carefull to finde the meaning that we may not read as children so also we must take heed that we feigne not a meaning of our owne and thrust it vpon the word lest we proue Heretickes Therfore the right true and fit sence is to bee sought out which of one place can be but one And that must be not according as we thinke for no Scripture is of priuate interpretation 2. Pet. 1.20 but according to the Scriptures which are the onely best expounders of themselues The meanes and ready way to finde out the genuine and true meaning of any Scripture are especially these First a due and learned considering of the originall Tongue in the which the Scripture is written Secondly a diligent marking of that which goeth before and that which followeth Thirdly a wise comparing together the place in hand with other places both like and vnlike Fourthly a heedfull examining of the sence arising with the Analogy of faith that is with the doctrine contained in the Apostles Creed so called the Lords Prayer and the ten Commandements which are a short summe of the whole Bible Fifthly conference with the learned Interpreters Sixthly feruent
Créed as to the Fountaine and Beginning Originall not Temporall of the Deity And this Creation is two-fold Simple viz. Aproducing of things out of Nothing negatiuely taken or in Respect viz. A producing of things out of matter prae-existent vndisposed So that these words Of Nothing signifie both order as if wee should say when there was nothing after whatsoeuer it was made and also a simple denying of the habitude and fitnesse of the materiall cause If any shall say as of old some Heathen that of Nothing Nothing is made wee may answere thus It is true of a Physicall and Naturall generation and working not true of a Diuine Creation Vse 1. The worke of the Creation is a manifest conuiction of the Athiest Rom. 1.20 Act. 14.17 the creatures being liuely representations glasses and witnesses of the infinite wisedome and power of God The greatnesse of the world sheweth his power The forme and beautifull disposition wherein one creature is subordinate to another his Wisedome In the vse his Goodnesse In the forme constant order his Truth is manifest The heauens declare his glory the firmament sheweth his handy-worke So doth the earth also which is full of his Goodnesse and the wide sea wherein are things créeping innumerable both small and great beasts Consider not onely Behemoth but the smallest Flye not onely the tall Cedars but the lowest Shrub and smallest hearhe or flower yea thine owne body the Epitome of all with Dauid Ps 139.14 and thou shalt finde that all these with one voyce proclaime and say It is Hee Psa 100.3 is it Hee which hath made vs Euen as the work argueth the workman so the creatures the Creator Dost thou say who saw God Thou Foole who euer saw the winde yet thou hearest the noise of it and féelest it So the Innisible God is manifest in his visible workes whom acknowledge least thou féele the stormy winde and tempest of his wrath Vse 2. Consider seriously the worke of the Creation that thou maist learne both the better to know God to celebrate his Goodnesse Wisedom Power There is not the least Fly but if the fashion nimble actiuity c. nor the most conteÌ„ptible hearb but if the colour the qualities c. might giue vs plentifull occasion of praises to our God the Creator Verely the negligence of the most part of Christians is this way most apparant feareful For God hath so made his meruailous workes that they ought to be had in remembrance which are sought out of them that loue them Psal 111.2.4 Yea whereas the Lord could haue made the world in an instant it pleased him to take sixe daies to finish the heauen the earth with all the host of theÌ„ to this end we may well suppose that we should take good notice of the same For this was the Saboath ordained that we might preserue the memory of the Creation praise the Lord though now a greater worke be added which is Redemption by the bloud of Iesus This hath béen the practise of the Saints Psal 26.7 Psal 8. 104. c. as may appeare in the example of Dauid Surely he is vnworthy of his creation and being which finds nothing in or out of himselfe whereby he may stirre vp his dulnesse to praise God Alasse for the most part we consider in the creatures nothing but that which serues for our backes and bellies whereas the right vse consisteth not only in the maintaing of life but also in teaching vs the invisible things of God If a cunning Painter should bring vs into his shop to behold his curious pictures beautifully set forth with much Art would he not be offended if we should not vouchsafe them the looking on nor commend his Art So perswade thy selfe whosoeuer thou art that readest these things that the mighty Creator is offended with thee when all his workes euen vnsensible creatures praise him if thou béeest dumbe how much more when they declare his glory if thou by thy wickednesse bringest dishonour to his name Q. The History of the Creation is set downe in the first of Genesis but I finde no mention there of the Creation of Angels what thinke you of that Ans I verily beleeue that both good and euill Angels were in those sixe dayes created of nothing all good at the first but changeable Spirituall substances of singular wisedome power nimblenesse Gen. 2. â—1 Col. 1.16 Psa 103.20 but the very day and time exactly of their creation I know not neither is it reuealed Q. What are the good Angels Ans They are all ministring Spirits sent forth to minister for their sakes which are heires to saluation Heb. 1.14 Q. What are the euill Angels Ans They are spirituall substances which being created good in the beginning stood not in the truth Iohn 8.44 Iude 6. but of their own will fell from their happinesse These wee call Diuels but of the number of them that fell and their sinne what certainly it was and of the exact time of their fall I professe ignorance Expl. The Angels are the most noble of all the creatures of whom many things are curiously enquired of their degrées language knowledge power number c. But this shall suffice that we know they were created of singular power knowledge and wisedome yet finite neither knowing all things no not the heart of man neither able to doe all things for these are proper to God We may confesse order amongst them but it were rashnesse to take vpon vs to declare it This is certaine they which abide in their goodnesse haue it from the grace of their Creator néeding Christ as a Mediator to conserue them in their happinesse though not to redéeme them Also we are not to be ignorant that though God néedeth not their ministery yet it pleaseth him to imploy them for the punishment of sinners chiefly for the good of his children And yet not so that euery one hath assigned him at his birth one good and an other euill Angell as some haue without warrant affirmed And as for euill Angels besides that which hath béen spoken we are to remember that they are in regard of their substances the creatures of God of whom we may acknowledge one chiefe because the Scripture speaketh of the Prince of Diuels and of the Diuell and his Angels That they are of wonderfull knowledge and power though limited And that they are of excéeding malice toward Christ his Gospell Iob 1.12 Math. 8.31 and his Church as euery where is manifest in the word and by daily experience Vse 1. Not to inuocate or worship good Angels for they are creatures Iudg. 13.16 Math. 4.10 Col. 2.18 Reu. 19.10 22.9 yet we deny not but they ought to be honoured by thinking reuerently and rightly of them by louing them initating them praising God for honoring vs sinfull men with the guard attendance and ministry of his holy Angels Vse 2.
of his Apparrell and outward shape Thus the Church on Earth is said to be Inuisible in regarde of the inward essentiall forme which is sanctity which cannot be seene with mans eie Hebr. 12.14 1. Ioh. 2.19 2. Tim. 2.19 Rom. 2.29 or Visible either in regard of the particular companies professing Christ or in regard of the outward forme which is the ministery of the Word and Sacraments by the which it is visible becauss these being the means whereby it is gathered and gouerned are visible Vse Examine how thou standest in the visible Church for many are called but few are chosen and many are in the visible which are not of the inuisible as the Lées are in the Vessell which are not wine nor of the wine It is not enough to be in Gods field vnlesse we be good corne not enough that we be in the body vnlesse we be members For if wee be wennes and spottes we must be purged and scowred off not enough to be in Gods floore vnlesse we be good Corne For hee will gather the Corne into his Barne but the Chaffe hee will burne with vnquenchable fire so not enough that thou arte among the Saints vnlesse thou be a Saint For C ham was in the Arke Saul among the Prophets Iudas among the Apostles and yet these are damned So thou mayst be baptized and ioined to the visible company of the faithfull yet if thou want the Spirit which quickens al the true members of Christs body to holinesse and righteousnesse of life thou art but a withered branch to be cut off and cast into the fire Looke therefore to thy standing Question What call you the Inuisible Church Ans It is the vniuersity of the Elect and Regenerate Rom. 2.29 which doe at any time or in any place professe and truely haue faith and conuersion to God Quest What is the visible Church Ans It is a company embracing and enioying the Ministery of the Word and Sacraments Mat. 28.19 Ephes 4 11 and professing the Gospel Quest What are the true notes of a true visible Church Ans The true proper and essentiall notes of a true Church are two namely The pure and incorrupt Ministerie and profession of the Word and Mat. 28.19 Act. 2.42 46. Ephe. 5.25 26. The lawfull Administration of the Sacraments to the which some adde Discipline Explic. Vnto those Scriptures in the answere which shew that the lawfull vse of the Word and Sacraments are the two genuine notes of a true Church because the Primitiue Church is so in them described You may adde concerning the Word these Iohn 8.31 and 10.27 and 14.23 1. Corint 4.15 Ephes 2.20 1. Tim. 3.15 And of the Sacraments these 1. Corin. 20.16 and 12.13 So that wheresoeuer there is a Company preaching and professing that Iesus Christ the Sonne of Marie is the Sonne of GOD Christ the Lord by whom onely and alone they séeke to be saued that Company is a true visible Church though there be many corruptions in the same Simon Magus was by Baptisme receiued into the Visible Church Acts 8.13 for an outward profession of Christ in word And the Corinthians were a true church euen then when they abounded with grosse corruptions as Paul denyeth not in his Epistles written vnto them These notes haue their degrées the more pure they are the more pure is the Church which hath them the lesse pure they are the lesse pure is a Church to bee accounted and where they are not all or wholely adulterated there either is no Church or a very corrupt one Now though Discipline be allowed and necessarily required to the well being of a Church yet a Company holding Christ and maintaining the Scriptures though they should want Discipline are a true though a defectiue Church It is the duty of the Church to vse Discipline but as a wife ceaseth not to be a true wife for the neglect of houshold gouernement so long as she kéepeth the mariage oath to herhusband vnbroken so a Church ceaseth not to be a true Church for some saults or neglects so long as she acknowledgeth her head Christ according to the Word Vse Withdraw not thy selfe from the fellowship of the Churches of God and if thou hast depraued the Church of England and separated from it repent of thy rash and vncharitable censures Remember what great things God hath done for the Church thou despisest and spit not in her face that hath brought thée forth to Christ Remember that God hath alwaies preserued a séed of Christ in our land euer since the first conuersion therof from Heathenisme which as a little leauen lay a long time hid in thrée peckes of meale as our Sauiour speaketh till at the last by the hand of a King Henry 8. it began to sowre the whole lumpe And after him remember how God raised him vp a Iosias to finish his fathers beginnings Afterward Edward 6. how it was watered with the bloud of as famous Martyrs as euer the world saw Then thinke how God miraculously preserued and gaue a Quéene to nurse this Church labouring Queene Elizabeth and almost fainting vnder afflictions yea such a Quéene as he neuer stablished in the Throne of any Kingdome since the day of Adams Creation And then consider how that when we reckoned that all our happinesse had béene ended and expected nothing but dissipation fire sword bloud and the ruine of Church and Common-wealth euen then the Lord beyond all expectation sent amongst vs a most tender Father our most gratious Soueraigne King IAMES whom God long preserue vnmatchable for mildnesse of Gouernment Vigilancy care for the good of all his subiects déepnesse of iudgement soundnesse of Religion and together with many other blessings whereby we are blessed in him for incomparable learning hauing to the admiration of the world with his Owne Pen defended and aduanced the truth And if thou standest vpon a right constitution remember that the replanters of the Gospell here were Kings and Princes and not without the preaching of the word Remember that the people of the land were not conuerted from Heathenisme by them as such which had no knowledge of Christ but from Papisme vnder which they had some knowledge of him Remember that if the Church were not rightly constituted by Quéene Elizabeth neither was it by King Henry the eighth and King Edward the sixth and so thou wrongest the ashes of the Martyrs as if they were not Martyrs of Christ but of Antichrist And say that there was something wanting in the first constitution cannot God forgiue it Nay hath he not forgiuen it How darest thou say the contrary Remember these things stay thy tongue from reuiling Israel and thy foot from withdrawing thy selfe from the people of God If thou wouldst haue Discipline we are not without it though without that of thy deuising If thou wouldst haue the preaching of the Word we haue it I may boldly say as soundly and powerfully
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
THE GROVNDS Of Diuinitie Plainely discouering the Mysteries of Christian Religion propounded familiarly in diuers Questions and Answeres Substantially proued by Scriptures Expounded faithfully according to the Writings of the best Divines and euidently applyed by profitable Vses for the helpe and benefite of the Vnlearned which desire Knowledge To the which is prefixed a very profitable Treatise containing an Exhortation to the Study of the Word with singular directions for the Hearing and Reading of the same By ELNATHAN PARR Minister of the Word at Palgraue in Suffolke PROV 3.13.14 Blessed is the man that findeth wisedome and the man that getteth vnderstanding For the Marchandise thereof is better then the Marchandise of Siluer and the gaine thereof is better then gold LONDON Printed by N. O. for SAMVEL MAN and are to be sold at his Shop in Pauls Church-yard at the signe of the Ball. 1614. TO THE VERTVOVS RELIGIOVS AND MOST WORTHY LADY the Lady IANE CORNEVVALLEYS Widdow Grace and Peace from God the Father through our Lord Iesus Christ. MADAME I Present vnto you these my weake and homely labours being the first fruits of my paines in this kinde humbly desiring that your Ladiship wold vouchsafe to patronize them That which hath emboldened me to dedicate them to your worthy Name is Partly A minde willing in the best measure I can to testifie my thankefulnesse for your many vndeserued fauours whereby I confesse you may iustly challenge more then my Mediocrity can euer performe Partly your loue vnfeigned and sincere profession of the Gospell whereby you are an honour to your Degree and Sexe cleerely euidenced many wayes during your abode in Suffolke which as it is a sweete testimony to your owne breast that you are beloued of God and hath made you farre and neere honoured by all such which loue God so also it hath made mee very confident that your Ladiship will fauourably accept these my thankefull endeuours Goe on I humbly beseech you good Madame goe on in that good way which you haue chosen and constantly continue as a bright Starre to shine without waning or being ecclipsed to the directing confirming and comforting of many as hitherto you haue done And for my part I shall neuer cease among many other to stand vp as an humble Suppliant to God that you may bee more and more strengthened in his Grace and directed by the Eternall Spirit that as you haue already by your zeale in Religion prouoked many so you may perseuere vnto the end in this holy course and bring on and encourage others by your singular example Then shall your Name bee still more honourable while you liue here and your account furthered in the day of our Lord IESVS And thus humbly tendering my best seruice to your Ladiship and to the hopefull Gentleman Mr FREDERICKE your ioy vpon whom I beseech God to double the glory of all his Ancestors and wishing vnto you both and to your whole family all temporall and eternall blessings by Iesus Christ I humbly take my leaue and alway rest bound to your Ladiship to my vttermost in all Christian duty Elnathan Parr ¶ To the courteous Reader COurteous Reader Thou hast here the fruit of my sicknesse whereby in the beginning of this Winter I was made vnseruiceable for my publique duety In this while considering that Time is pretious and the dayes euill as the Apostle saith the Lord put into my heart to redeeme the time Whereupon as God enabled me to hold vp my head I looked ouer my ragged Notes and scattered papers Part of which after my rude maner pollished are here offered vnto thee I am not without hope but that by the good hand of God as I had experience of the profit of these things being deliuered by liuely voyce so also the charitable reading of them may much auayle thee I know that euery day there are many new Bookes set forth and of this kind not a few yet in this method with sound briefe Propositions of the principall points of Diuinity euident and infallible proofes succinct and perspicuous Explications and plaine and liuely Applications I haue not obserued any So that this and also the great ignorāce of the multitude considred I doubt not but the Indifferent will free these my Endeuors from the censure of superfluous of writing Iliads as they say after Homer I confesse ingenuously that much of my Explications is drawn frō the fountains of other men both forren Writers and many our owne worthy Countreymen So that as the little Bee greatly industrious flieth ouer many a garden and flower to gather a little hony so haue I out of many mens gardens selected and gathered many such choice things which I iudged might most make for thy benefit And this can be no Imputation to mee in asmuch as the Learned know that not to speake of some of the Pen-men of the holy Ghost both auncient later Writers haue to the great benefit of the Church taken this course also because I haue made such things which I haue receiued from others so to serue my purpose either by contraction addition exposition or marshalling into my order that I may in some sort iustly challenge them as mine owne The summe of this my small Labour to the which is prefixed an exhortation to the study of the Word is an Exposition of the Description of God named the Grounds of Diuinitie expounded applied because it propoundeth preueth and as a key openeth easily vnlocketh the hidden mystery and counsell of God concerning our saluatiō by Iesus Christ The Questions and Answers are familiar and friendly depending The Explications plaine for the most part concise pointing at some things in a word at some in a parenthesis which to the industrious Reader wil be the more aduantageable and for the Vses which being practised are the praise life of knowledge I haue not obserued euery thing nor so pressed any thing but that I leaue much more to be gathered and obserued by such which are accustomed to Meditation In a word that which I iudged most profitable I haue performed for thee If thou beest learned as thou needest it not so I humbly intreate thee to know that I writ it not for thee yet I barre thee not the reading but most willingly submit it to thy censure If thou blamest the Phrase and Stile that it is not fluent and round but ragged and harsh Truly neither can I commend it Happily I haue striuen to be plaine or at least hauing no skill in finer cookery haue drest it as I was able after our homely and country fashion for the stomackes of the vnlearned who rellish and like better of that which is plaine and easie then either learned and deep treatises which they vnderstand not or such cooked conceits where the cost is greater then the nourishment Some delight in toyes like children I should then thinke very ill of my selfe when I should goe about to please their
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
Kings so knowledge shall increase to the diligent when the negligent shall be vnder darknesse There are two principall causes among many which ought to prouoke our diligence herein The Difficulty and the Vtility of the Scriptures The Scriptures are difficult and hard but first not to all but to them which perish 2. Cor. 4.3 1. Cor. 2.14 and to them which are naturall and haue not the spirit but to them which haue receiued the enlightening spirit it is otherwise God who commanded the light to shine out of darkenesse shining into their hearts and giuing them the light of the knowledge of God in the face of Iesus Christ 2. Cor. 4.6 Secondly they are difficult but not alwayes the Lord more and more scattering the darknesse of the mindes of his elect Children by his holy spirit Thirdly they are difficult but not all for in the foundation of the doctrine of saluation and of faith and manners they are easie and plaine but some places indeed are wonderfully hard There is milke for babes that is easie and meate for strong men Heb. 5.12.13.14 there is hardnesse The Ancients of this haue excellently spoken One saith The Scriptures are like a mighty riuer in the which a Lambe may walke safely and yet an Elephant be drowned And another The writers of holy Scripture are in some things like Angels descending to the capacity of the simplest and in some things as Angels transcending the capacity of the learnedest And againe In the holy Scriptures some things are open and some things obscure those are for our nourishment these for our exercise by those our hunger is staied in these our loathing And indeed this variety addeth to the excellency of the Scriptures as in the globe of the earth some land and some sea makes both the more esteemed and in the land some hilles and some vallies makes both the more delightsome and as the Sommer is so much the more welcome after a hard and stormy Winter euen so this mixture in the word maketh both the more pleasing and continueth the edge of our desire to study which if it were all alike would soone be dulled These reasons may be rendred why the Lord would haue some things in his word to be thus folded vp in the clouds of obscurity making as it were darknesse their pauillion First that we might know and acknowledge the vnderstanding of the word to be the gift of God Secondly to tame the pride and arrogancy of our nature which would soone appeare if all things were obuious and easie at the first sight Thirdly that we should not vilipend and make light reckoning of the word for this is our corruption Proffered kindnesse or grace is not esteemed Fourthly that impure dogges and swine may be kept from holy thing Fifthly that wee should make high account of the ministery of the word ordained for the opening and interpreting of the same Sixthly to stirre vs vp to prayer and to continuall diligence and paines in the hearing and reading of it As matters of great difficulty are not compassed we see with ordinary paines Many by reason of the difficulty of the diuine Oracles doe quite giue ouer the study of them like vnto the sluggard or idle person Prou. 26.13 who saith A Lyon is in the way But as generous and noble spirits are not daunted nor dismayed by the dangers of great Enterprises but rather so much the more inflamed with courage to set vpon them Euen so the difficulty of holy Scriptures should not abate our paines but in reason so much the more whet on our diligence without the which not only no excellent but no ordinary comfortable measure of knowledge can be atchieued Is the word difficult Then it requireth of thee so much the more industry in reading hearing conference meditation and prayer In which things if we did exercise our selues in a conscionacle manner wee should soone become men of ripe age in these hidden mysteries The second reason to excite our paines is the vtility and profite that comes by the word As Dauid said of Goliath his sword There is none to that 1. Sam. 21.9 So I may say of this reason There is none to this For amongst men whose heart is so hard but profite and gaine will perswade him 2. Tim. 3.16 But the Scriptures are profitable By them we beleeue By them wee are conuerted Ioh. 17.20 Rom. 10.14 Psal 19.7 2. Tim. 3.15 1. Pet. 1.23 Iam. 1.18 Act. 10.44 Iam. 1.21 Luk. 11.28 Ioh. 6.68 Act 13.26 Psal 119.105 Pro. 6.23 Deut. 32.2 Esay 55.10.11 Eph. 6.17 1. Pet. 2.2 Cant. 2.5 Mat. 5.13 Psalm 19.10 Psal 12.7 Psal 119.72 and made wise By them wee are regenerated By the preaching of them wee receiue the Holy Ghost By them wee are saued therefore called The words of eternall life and of saluation The word is compared to Light to enlighten vs. To Raine Snow and Dew to make vs fruitfull in good workes To a Sword to defend vs. It is a Key to direct vs to Christ the treasury of all happinesse It is as Sincere Milke to feede vs and make vs growe As Flagons of Wine and Apples of Paradise to comfort vs. As Salt to season purge cleanse and preserue vs. Preferred before Honey for sweetnesse before tryed Siluer and Gold for price and inestimable value What shall I say The praise and excellency of the Scriptures exceedeth all the praise and commendation that can be giuen vnto them If I had the tongue of Angels I could not expresse it but must be compelled to say as the Apostle in another place O the deepenesse of the riches of the wisedome of God and of his word Is any thing then so profitable as this O what a base slauish and foolish nature haue we which runne and hunt after the feathers of the world neglecting the true certaine treasures of the word You haue a sure word of the Prophets 2 Pet. 1.19 to the which you do well if you take heed c. Yea if we study in the word we haue the Angels fellow-students searching enquiring and desiring to behold the things that are reuealed to vs by the preaching of the Gospell 1. Pet. 1.10.11.12 Ephes 3.10 But some percase will thus obiect The word of God is to be studied we confesse but how shall we know that those Scriptures are the word of God That the Scripturs contained in the old and new Testament are the word of the liuing God may appeare either by Testimonies or other Reasons The testimonies are either Diuine or Humane The testimonies diuine confirming this truth 1. Cor. 2.13 2. Tim. 3.16 2. Pet. 1.21 are either of God speaking in the word or of The holy Ghost speaking in the conscience God so witnesseth in his word and what more ordinary in the Prophets then Thus saith the Lord as Zacharie also He spake by the mouth of his holy Prophets Luk. 1.70 which haue beene since
the world began The Holy Ghost beareth this witnesse vnto the consciences of the elect And this testimony is that inward force and efficacy of the holy spirit by the which wee feele our hearts moued bowed and perswaded to beleeue the word 1. Cor. 2.10.11.12 Ioh. 2.20.27 1. Ioh. 5.10 Hee that beleeueth hath the witnesse in himselfe This testimony next to the voyce of God speaking in the Scriptures who indeed is onely a sufficient witnesse to himselfe is to be preferred before all other testimonies and arguments whatsoeuer But this must be remembred that this witnesse of the Spirit in the heart serueth not to confirme doctrines and to confute aduersaries but onely that euery one for himselfe by this witnesse might be certaine in his very conscience that the holy Scriptures are of God In this the conscience resteth and is satisfied and it ariseth and is wrought in our hearts by the word read heard meditated vpon and translated to the vse of faith and life as Ioh. 7.17 If any man will do his will saith Christ he shall know of the doctrine whether it be of God or whether I speake of my selfe The humane testimonies are either of the Church or of The enemies of the Church The perpetuall consent of the Church of all the people of God in receiuing embracing and conseruing the word of God so many ages notwithstanding their diuersity and disparity of mindes and iudgements argueth no lesse then a diuine authority in the word The enemies are either Iewes or Heathen The Iewes acknowledge the bookes of Moses and the Prophets to be giuen by diuine inspiration And among the Heathen when Ptolomy the King of Aegypt demanded why Heathen Authors in their writings make no mention of the bookes of Scripture one made answere Because they were diuine and that God the author of them was reuenged of all those that presumed to touch them as Iosephus and Eusebius report The other reasons may be drawne first from the antiquity of them being of all writings the most ancient Moses the first Pen-man of holy Writ being farre elder then all other writings now extant in the world a thing well knowne to the learned Secondly from the certaine euent accomplishing of the diuers prophesies which neither by naturall causes nor by the wit of man could euer haue been foretold Thirdly from the miracles which Sathan neuer could bring to passe Fourthly from the matter of them containing the whole pure and perfect law of God and describing such a meanes of saluation which both agreeth to the glory and perfect Iustice of God and satisfieth the conscience Fifthly from the maiesty of them which shineth euen through the humility and simplicity of the phrase Sixthly from the inuincible firmity and continuance of them notwithstanding the rage of so many persecutors labouring to abolish their very memory Seuenthly from the beautifull harmony and admirable consent of all the parts of the doctrine contained therein Eighthly from the force of them in the mindes of men effecting mouing conuerting and transforming vs into new men and kindling a liuely consolation in our mindes in the day of tryall as appeared in the Martyrs Ninthly from the irreconcileable hatred of Sathan and his complicies tyrants persecutors and all prophane men against the Scriptures more then any other Bookes Tenthly from the vengeance of God vpon the contemners blasphemers and enemies of the word It were almost infinite to reckon all that might be said herein all which are good iointly and seuerally considered to confirme vnto vs the authority of the Scriptures and to conuince the consciences of all them which in the vanity and wickednesse of their hearts shall any way call them into question Wherefore it appeareth and nothing can be said to the contrary that all are bound with all diligence to study in the word of God Two principall parts of our study in the word are the Reading and the Hearing of it All then must giue all diligence to heare and read the Scriptures And because things good in themselues through bad and negligent vsage become oft-times vnprofitable and hurtfull vnto vs therefore the Apostle Paul prayeth and exhorteth Colos 1.10 Colos 3.16 that the Word dwell in vs in all wisedome That wee ought wisely to heare the word preached appeareth by our Sauiour himselfe in his monitions to his Apostles and Disciples Mat. 15.10 Mark 4.24 Luke 8.18 Heare and vnderstand Take heed what you heare Take heed how you heare Vnto this wise hearing three things are necessary First something is to bee done before we heare Secondly something in the hearing Thirdly something when we haue heard That which is to be done before wee heare is called Preparation which consisteth in the auoiding of some things and in the doing of other some Those things which are to be auoided may be reduced to these fiue heads The first is Intemperance in riotous eating and drinking pampering the body whereby we are made vnfit for the exercises of the word the body being then more apt to sleepe then to heare Full bellies for the most part haue empty soules and therefore our Sauiour Christ monished his Apostles to beware of surfeiting and drunkennesse Luk. 21.34 which oppresse the heart The second is Distracting cares of the world these must be banished out of our minds when we come to heare the word As Abraham when he went to sacrifice his sonne vpon the mount Gen. 22.5 left his Asse and Seruants at the foote of the hill Euen so when we come to the holy hill of God with the Congregation we must put off and abandon all our owne thoughts words and seruile labours For as thornes choke the Corne so will these the word as our Sauiour teacheth Luk. 8.14 The third is Preiudice against the person of the Teacher for when the person is once distasted we relish not his doctrine though neuer so good So Ahab could not abide Micaiah and therefore would not endure his teaching and admonitions The fourth is Pride for some measure of knowledge receiued As many will say they know as much as the Preacher can tell them It may be they doe But doe they practise it Such must know first that preaching is not onely to teach men that which they know not but also to stirre them vp to practise that which they know not so much ordained to informe the iudgement as to reforme the affection Secondly they must remember that part of the song of the Virgin He filleth the hungry with good things but the rich he sendeth empty away The fifth is Carnall security when we come to the hearing of the word with a resolution that speake the Lord what he will and cry the seruants of God against our sinnes as long and as loud as they will yet we will do as we list For many by this meanes come into the congregation as the vncleane beasts into the Arke they come in vncleane and
key so should wee lay vp the word which wee haue receiued The word is a well of life but as Iacobs well it is very deepe Preaching is the drawing of this water our hearing the fetching of it But as wee goe not to the riuer for water to spill it by the way so if we spill and loose the word wee haue receiued what profite shall wee haue And because we are nimble to apprehend and strong to retaine euill things but slow and weake to good things we must earnestly pray and entreate the Lord to sanctifie and to strengthen our memories that that which we haue once heard we may often remember to the benefite of our soules Amen That which is to be done after we haue heard is Meditation the very life of our Hearing and Reading and it is a reuoluing in our mindes and a repeating againe those things which wee heare and read without the which I dare bee bold to say that neuer any did or shall profite in the study of the Word This meditation is either with God or man Meditation with God is either when we giue thanks or pray concerning things heard or read When thou hast heard praise God for it and pray that by the finger of his Spirit it may be written in thy heart and that thou maist finde in thy selfe the liuely formes of the doctrines deliuered It is a good degree of profiting by the Word when we can conclude the things we heare and reade in the forme of a prayer Meditation with Man is either with our selues or others With our selues when wee make triall what we can remember of that wee heare and reade and heere wee must not stay but proceed to the heart and conscience and examine them vpon euery point wee haue heard As if thou hast heard that which before thou knewest not blesse God and labour to bee more confirmed in the truth If any thing hath bene reproued that either thou art guilty or not guilty If guilty blesse God that thou art admonished of thy fault and from hence make thy rise to repentance If thou beest not guilty praise God for preseruing thee from such sinnes so condemned in his word If thou hast heard a vertue or good duety commended then either thou hast not practised it or thou hast If nor beginne heere in the name of God if thou hast praise God for such grace and let such exhortations encourage thee to proceed in wel-doing Meditations with others is when either with our family or with any other of the godly brethren we do reuerently and discreetly conferre of the things deliuered The benefite heereof must needs be great for as two eyes see more then one so when wee meete to conferre of that which we haue heard that which one forgetteth another may remember and that which is not well vnderstood by one is it may bee better marked by another Luk. 24.31 The two Disciples thus coferring had their vnderstanding opened And the men of Berea their faith confirmed Act. 17.11.12 And this is wisely to heare The Lord blesse al his people with this grace for Christs sake Amen Thus much concerning wisedome in hearing the Word Now followeth to be declared how wee should read the holy Scriptures wisely That we are wisely to reade teacheth our Sauiour Mat. 24.15 Let him that readeth consider and wee finde by other experience that our affaires vndertaken rashly and without due consideration succeed not That we may reade wisely three things are necessary 1. Reuerence 2. Order 3. Iudgement First Reuerence is required in our reading of the holy Scriptures both in regard of the Maiesty of the Authour of them which is the liuing God and also in regard of the worthinesse and weightinesse of the contents and matter of them which is the hidden and great mystery of godlinesse concerning Iesus Christ and eternall life The summe of the word of the Lord is The word the Lord In these two respects besides many other the Scriptures are farre more excellent then all other writings whatsoeuer Therefore when thou takest thy Bible remember the Lord whose word it is and sanctifie thy exercise therein with a godly and deuout prayer for leaue and for an vnderstanding heart yea as Moses at the setting forward of the Arke and at the resting of it deuoutly prayed Numb 10.35.36 So whensoeuer thou readest begin and end open and shut thy booke with prayer For as they which come to the Lords Table and eate and drinke vnworthily and irreuerently eate and drinke their owne iudgement not considering the Lords Body 1. Cor. 11.29 So they which come irreuerently to the reading of the Scriptures as to the reading of any prophane or common booke reade to their owne iudgement for not considering the Lords Booke As we reade that the Lord commanded Moses to put off his shooes when hee drew neare the burning Bush Exod. 3.5 because the ground whereon hee stoode was holy ground So when wee drawne neare to the Lord in offering to reade his word hee commaundeth vs to put on holy and reuerent affections because the Booke wee reade is a holie Booke For which way soeuer we turne or cast our eies in euery leafe and page thereof the holy and reuerent name of the Lord is engrauen As Peter therefore writeth of speaking If any man speake let him talke as the word of God 1. Pet. 4.11 so may I say if any reade let him reade as the words of God For as many thousands of the Bethshemites were sore punished for their irreuerent gazing vpon the Arke 1. Sa. 6.19 as we reade also of Vzzah 1. Ch. 13.10 So verily the iust Lord striketh many Readers with blindnes and hardnes of heart for irreuerent vsage of his holy Scriptures When thou readest therefore be reuerent and pray Pray for this is the way to obtaine wisedome Iames 1.5 Luke 11.13 and to obtaine the Spirite which spirit leadeth in to the knowledge and practise of all trueth Iohn 18.13 and which reuealeth vnto vs the hidden things of God 1. Cor. 2.10 Vse reuerence also For the feare of God is the beginning of wisedome Prou. 1.7 And the secret of the Lord is reuealed to them which fear him and his couenant to giue them vnderstanding The Lord put in our hearts this feare for Christs sake Psa 25.14 Amen The second thing required in the reading of the word is Order and Methode which is a great furtherance of knowledge and a singular helpe of memorie An army disranked in and out of battell aray neuer getreth the victory so neither doth disorderly and confused reading get any great measure of grounded knowledge As Saint Luke wrote the Gospel in an orderly manner from point to point Luke 1.3 so wee are to reade the word in an orderly manner going forward from point to point Memorable is the example of one Alphonsus a King of Spaine who notwithstanding the affaires
prayer to God for vnderstanding for as wee cannot see the Sunne without his owne light so we cannot see the wonders of the word vnlesse the Lord manifest them vnto vs by his Spirit The third thing that is to be done that wee may read in iudgement is Application to make vse of that wee attaine vnto by reading in the reforming of our liues Many esteeme highly of the tree of knowledge with Eue but they regard not the tree of life when as the very life of our knowledge consisteth in the practise of that which we know As it is said of Hearers so it is true of Readers Not the readers of the word Ioh. 13.17 Iam. 4.17 but the doers shall be iustified And These things if you know them happy are you of you doe them Nay he that knoweth and doth not shall bee the more beaten and is guilty of the more sin As therefore wise men labour to make profite of all things they deale with so we should propound this end to our selues in all our reading that it may be profitable to teach to improue to correct and to instruct vs in all righteousnesse that we may become absolute and perfect in all good workes Some read onely to this end that they may know more then they did and this is vanity Some that they may bee knowne to know more and this is pride Some to make a gaine of their knowledge and this is filthy lucre Some to edifie others and this is charity Some to edifie themselues and this is Christian prudence such like words hath one of the Antients Another saith thus Then is our reading to be commended when we turne the words into workes And againe the Scriptures are Gods Epistle written to men to the end they should liue well And the Holy Ghost better then all Reuel 1.3 Blessed is he that readeth and they that heare the words of this prophesie and keepe those things which are written therein Amen Now to God onely wise be honour and praise for euermore 1. Tim. 1.17 Amen Amen THE GROVNDS Of Diuinitie The prime and chiefest place of Diuinity is concerning God Heb. 11.6 Hee that commeth to God must beleeue that God is and that hee is a rewarder of them which seeke him and this is life eternall Iohn 17.3 that they know thee the onely very God and him whom thou hast sent IESVS CHRIST QVESTION HOw may we come to the sound knowledge of God Ans The best meanes to attaine such knowledge is by the holy Scriptures Esay 8.20 Iohn 5.39 Explication The knowledge of God is either Naturall or Reuealed That which is Naturall is either by the notions imprinted in euery mans minde whereby the conscience is conuinced or by the consideration of the creatures which naturall knowledge is vnsufficient to saluation Rom. 1.19 20. though sufficient to leaue vs without excuse The Reuealed Knowledge is that which is attained by the word of God who though he dwell in the Light which none can attaine vnto 1. Tim. 6.16 yet hath therein reuealed himselfe so farre as he saw fit for vs to vnderstand This knowledge beyond comparison is far more excellent then the naturall 1. Cor. 8.1 is sufficient to saluation in regard of Knowledge but not in regard of working or effecting it which onely is by the holy Spirit making this knowledge effectual to syncere faith loue feare obedience c. Quest What are the holy Scriptures Ans The holy Scriptures are all those bookes of the old and new Testament by the direction and inspiration of the Holy Ghost written or approued by the Prophets and Apostles Explic. These are the writings of the Prophets which are contained in the Hebrew Canon of the old Testament Those the writings of the Apostles which are contained in the Greeke Canon of the New But all those bookes vsually contained in our Bibles from the end of the small Prophets to the Gospell of Saint Matthew together with the prayer of Manasses are called Apocrypha that is hidden which though they containe many wholesome things and for many ages haue béene read in the Church yet are to be distinguished from the other being neither equall in authority nor of any more credit then as they agrée with them They are called the Scriptures that is the Writings in regard of their supereminent excellency being vnto all other Writings as the Sunne vnto the lesser Starres both in regard of their péerelesse worth and also because that all other bookes obtaine a degrée of worthinesse according as they more or lesse accord with them They are called Holy Rom 1.2 because of the Authour which is God 2. Tim. 3.16 because of the Pen-men 2. Pet. 1.21 which were holy Men because of the matter which is the holy Will and Counsell of God Act. 20.27 because of the vse to make vs holy and perfect in all good workes 2. Tim. 3.17 It pleased God that the heauenly doctrine shold he written both that it might be the better conueied vnto succéeding posterities and also that it might bee the safer preserued from corruption there beeing an infallible standeth for the examining and determining of all doctrines and opinions which should arise If the worship of God and the doctrine of saluation hath béene meruailously depraued now it is written what think wée would it haue béene if it neuer had béene written Vse Whosoeuer then desires the true and sound knowledge of God are to bée admonished to procure themselues Bibles and diligently to reade in them or if they cannot reade to heare others that they may fetch euen from the Fountaine it selfe the doctrine of saluation and also that they may euen discerne the bookes wherein the same is infallibly contained For though it be possible for a man to bee saued holding the summe of the heauenly doctrine without the distinct knowledge of the seuerall bookes yet it is the duety of all Christian men and women so farre as they haue meanes and are capable of it to endeuour to attaine to the Historicall knowledge of the Bible and bookes Canonicall therein contained First that they may with all thankfulnesse honour the holy Scriptures aboue all other Writings Secondly that they may make the best profite of the Preaching of the Word which they cannot doe who when Authorities are alleaged and places quoted are not able to distinguish the worth of the authority as whether it bee Diuine or Humane Thirdly for the more certainty of their faith when they can themselues find and examine by the holy Scriptures those things which are Preached In which regard the men of Berea are commended as an example vnto vs. Act 17.10.11 For all doctrines of men are to bee examined by the Scriptures and no further to be credited then they haue warrant from the same This condemnes them which are negligent this way which negligence is by too well knowne experience found to bée the
cause that after long Preaching many remaine very grosly ignorant Q. What doe you meane by this word Testament Ans By Testament I vnderstand the vnchangeable Couenant betweene God and man Gen. 17.1.2.7.9 Ier. 31.1.31.32.2 Cor. 6.18 concerning the mercy of God by Christ to man and mans obedience to God Q You say that the holy Scriptures are the Bookes of the Old and New Testament Are there then two Testaments Ans I beleeue that the Testament or Couenant of God is but one in regard of Substance though in regard of Circumstance it be said Gal. 4.24 that there are two Expli The Doctrine of Grace offering to men in the name of God saluation and binding man to obedience and thankefulnesse to God is called in regard of the forme of conuention agréement betwéene God and man a Couenant and in regard of the maner of confirming it a Testament being in many things like a Testament For first as in a Testament or last Will the Testators minde is declared so is the will of God in his word Secondly as in a Will so héere is a Testator which is Christ a Legacie which is eternall life Heires which are the Elect an instrument and Writing which are the Scriptures and Seales which are the Sacraments Thirdly and principally as a Testament is in force by the death of the Testator Heb. 9.16.17 so the Couenant of God is ratified by the death of Christ This Couenant is and hath béene alwaies one and the same to Abraham and the Elect before Christ Rom. 4.23 24. the same that it is to vs for all are saued by Christ they by him to come wée by him come in the flesh Acts 15.11 But because God in his manifold wisedome otherwise propounded it to the Fathers otherwise to vs Euen as a Physition administreth after one manner to a child after an other to a man growne for the diuersitie of their age and temperament therefore it is said to be double God bringing them and vs after a diuers manner to the knowledge of saluation by his Sonne Christ For before the comming of Christ the manner of the Couenant to the Fathers was darke burdensome and costly they being gouerned and tutored by the ministery of the Law a seuere Schoole-maister Gal. 3 24. vnder hard conditions as the yoake of many diners Ceremonies to be abolished Heb. 15.10 Gal. 3.10 and the burden of the Curse and hence it is called Old but vnto vs all things are after a more plaine easie and frée manner without the same strict exaction of the law of obedience to be performed in our owne persons Act. 13.38.39 the grieuous burden of the Curse and the intollerable yoake of Ceremonies being remoued from our neckes by the preaching of the Gospell and for this it is called New Therefore Saint Augustine said that the new Testament was hidden in the Old and the Old manifested in the New Wherefore when you read in the Scriptures that the old Testament was but for a tune Heb. 8.6.7.8.9.10.11 and to be abolished c. and that the new is better and such like vnderstand this opposition and abolition not in the bookes for the bookes of the old Testament are the word of God which abideth foreuer nor in the substance or matter but in regard of circumstances afore spoken Notwithstanding this the Law it selfe or Decalogue which by a figure is sometimes called the Couenant must be holden to be a diuers kinde of doctrine from the Gospell and bringing forth in respect of vs contrary effects 2. Cor. 3.7.8.9 and the Gospell not to bee a new Law differing from the old onely by a further degrée of perfection or by addition of Councels as the Papists teach Vse 1. Remember that to be in couenant with God is the fountaine of all thy happinesse which Couenant the Law is not but it is the Copy as it were of the Articles points agréed vpon betwéene God and thy selfe declaring not why God is thy God but what he requireth of thée nor why thou art receiued to grace but what thou promisest to do As then when thou sealest to Couenants or Indentures which are for thy great aduantage thou labourest well to vnderstand what thou sealest to and art careful to kéepe conditions on thy part so this requireth that thou shouldest know the law of thy God with the particular points thereof and if thou expectest the aduantage of the couenant that thou shouldest precisely kéepe the conditions on thy part which if thou doest not but transgressest it is as if thou shouldest deny thine owne hand and seale Vse 2. Remember also that the Scriptures are Christs Testament wherein thou hast a rich bequeathment of eternall life As men neglect not to haue the Copies of their fathers wils wherein the inheritance is giuen them and aske counsel and are very conuersant in them that they may vnderstand euery tittle in them Iohn 5.39 Col. 3.16 so shouldest thou be diligently conuersant in the word of God Q. Of what authority are the holy Scriptures An. I beleeue that they are of a diuine Authority whereby we are infallibly certaine of the Doctrine contained in them Psal 119.9 Esay 8.20 Gal. 6.16 Phil. 3.16 2. Tim. 3.16 2 Pet. 1.19 and necessarily bound to beleeue and obey the same Being therefore called the word of God and the perfect and onely Canon of our faith and life Expl. The Scriptures are two waies taken essentially for the doctrine contained in them and accidentally for the writings wherein such Doctrine is expressed now in both these they are Diuine but Canonicall properly the first way The whole Scripture is the rule but not the whole of the Scripture as in a Carpenters Rule euery thing that is of the Rule is not the Rule The Scriptures are Diuine and infallible because God is the Author who can neither be deceiued nor deceiue by word signe or writing They are Canonical 2. Tim. 3.16 2. Pet. 1.20 21. Esay 8.20 Rom. 15.4 1. Tim. 3.14.15 Ioh. 20.31 because written to this end namely to be the rule of our Faith and Life And of this authority they are in themselues though all the world should contradict it or be ignorant of it As the sunne was the measure of the day night before either man or beast were made to behold it That they are diuine it must néeds be Deut. 5.32 Eze. 20.29 2. Tim. 3.16 because of God the Author and Canonicall they must nées be because diuine which two agrée together as the cause and the effect Vse 1. Hence wée learne that by the Scriptures as by a supreme Iudge all controuersies in Religion are to be decided Euen as all difference and strife about weight is ended by an euen and iust ballance so all dissention in the faith is by the vnpartiall beame of the Sanctuary which is the Scriptures easily certainly compounded Yea we attribute this
and of his Office Of his Person these thrée things must necessarily be beleeued according to the Scriptures First that he is that onely true God Secondly that he is very man partaking of our flesh and bloud with all generall not personall infirmities of our Nature being in all things like vnto vs yet without sinne Heb 2.14 and 4.15 1. Pet. 1.19 and 2.22 And therefore wee reade that he was hungry thirsty weary c. And if you aske how he could partake of our nature and yet haue no sinne you must remember that he was conceiued by the Holy-Ghost and borne of the virgin Mary The Holy-Ghost sanctifying a part of the substance of the Virgins Luk. 1. 2 Body to be the Body of Christ so that we beleeue he was not begotten by man by whom corruption and sinne is propagated and deriued vnto vs. Thirdly that he is God and Man in one Person figured by the Arke which was of Gold and precious Wood that would not rot noting by the Gold the Deity of Christ and by the precious Wood his Humanity without sinne This Personall vnion of these two Natures in Christ was thus The Sonne of God being from euerlasting a Person subsisting in the Holy and vndiuided Trinity did assume or take into the Vnty of his Person a Humane Nature consisting of Body and Soule so soone as euer it beganne to be hauing no Subsistence out of his Person but being destitute of all Personality in it selfe so that it becomes the very Body and Soule of the Sonne of God and whatsoeuer is proper to either Nature which are not by this meanes either in Essence or Operations confounded is indifferently and truely spoken of the Person As to make it plaine to the simple In our selues vnderstanding and knowledge are effects and workes of the Soule eating sleeping c. are workes proper to the Body Neither doth the Soule eate or sleepe or the Body vnderstand or know Yet wée say well and truely that Peter or Paul consisting of this body and soule vnderstand know eate stéepe c. because these two Natures the body and soule are vnited in their person And for this cause looke what is well or ill done by the body or any part of it or by the soule or any part of it is accounted to the whole Person making the Person guilty or not guilty good or bad As if the Tongue blasphemeth it is said the Person blasphemeth or if there be euill motions in the minde yet the whole Person is guilty So in some sort is it in this Personall Vnion of these two Natures of Christ As To know all things to be present euery where are Proprieties of his Diuine Nature To kéep the Law to die and to bléed are Proprieties of the Humane Nature of Christ Now wée may not say that the Humane Nature of Christ knoweth all things is omnipotent c. Nor that the Diuine Nature is obedient bléedeth dyeth c. And yet in regard of the Personall Vnion of these two Natures in Christ we say that the Person which hath these two Natures which is Christ the Sonne of God knoweth all things is present euery where bléedeth dyeth c. and looke what is done or suffered by either of the Natures is truely done and so accomited by the whole Person So that if you 〈◊〉 who fulfilled the Law who dyed for vs we may say the second Person in the Trinity euen God though not according to his Diuine but Humane Nature as speaketh the Holy Ghost notably Act. 20.28 God by his Owne Bloud purchased the Flocke of his Elect. Whereby I beleeue and that most infallibly and truly that whatsoeuer Christ did for my saluation is Gods own deed euen the immediate worke of the second Person in the Trinity Yet heere one thing must be remembred that though the body and soule of Peter make the person of Peter yet the Humane and Diuine Nature of Christ make not his Person for he was a Person from euerlasting and cannot bee a Humane Person but is still a Diuine Person though he could not be a Mediator or execute that Office without the Humane Nature so assumed This is that wonderfull Mystery of our Sauiour IESVS CHRISTS Incarnation Wherein concurred propounded to our Faith not to our Reason three the greatest Miracles that euer were First that a Virgine conceiued and brought forth a Child remainings Virgine Secondly that Adams flesh and Adams sin were parted Thirdly and principally this vnsearchable Mystery of the Personall Vnion of the God-head and Man-hood of Christ Quest But was it necessary that our Mediator should be God and Man and that in one Person as you haue declared Ans Yes verely for by this meanes he could die for vs and ouercome death and deserue for vs by his obedience the pardon of our sinnes and eternall life Expli Two things necessarily required that our Mediatour should be God First the greatnesse of the euill to the which we were subiect Secondly the greatnes of the good that we stood in néed of Our euill was foure-folde First the heinousnesse of sinne Secondly the anger of God Thirdly the power of death Fourthly the tyranny of the Diuell Our good which we wanted Foure folde also First the restoring of the Image of God Secondly the pardon of sinne Thirdly deliuerance from Death and Satan Fourthly eternall life But to take away the Euill Marke 2.7 Hos 13.14 Reuel 1.18 Zach 3.2 Ro. 16.20 Psal 51.10 Rom. 6.23 c. Ro. 5.17 18 Hebr. 2.14 and bestow the Good none is able to do but God Therfore it was necessary that our Mediatour should be God Two Reasons also there are why he must necessarily be man first the Iustice of God required that in that nature which offended satisfaction should be made secondly that he might haue somthing to offer which could not be his Godhead therefore he must be Man Euery high Priest must offer somewhat therefore a Body was ordained him Hebr. 8.3 Heb. 10.5 Hebr. 9.26 that he might offer himselfe Two reasons also may be alleaged why he must be God and Man in one person First that he might be a fit Mediator betwéene God and Man as it were indifferent and equally affected to either side for an Vmpiere or Wards-man may not be partiall If he had béene onely God wée might haue thought that he would not enough haue respected our misery If he had béene onely Man not enough the iustice of God Therefore he is to be God and Man deare vnto both and accounting both deare vnto him carefull that Gods iustice be not impeached and that our misery be relieued Secondly that the workes performed in the flesh of the Sonne of God might be of an infinite price to satisfie for our sinnes by which an infinite Maiesty was offended which could not be if the Person vndertaking our Redemption had not béene God and Man in one Person He was Man that he might haue
somewhat to offer God in the same person that such offring might be sufficient For the worke of our Redemption was performed by the Man-hood but the vertue and merite was from the God-head And here we haue found out the Reason why the Righteousnesse of Christ should be of merite sufficient and effectuall for thousand thousands euen all the Elect because it is the righteousnesse and obedience not of a méere Man but of God and Man in one person euen of God himselfe whose goodnesse and righteousnesse must néeds be as himselfe of infinite merite forre and vertue The righteousnesse then of Christ hath this aptitude or nature to make all beléeuing sinners righteous because it was so appointed of God It hath power and sufficienty is to doe because it is the righteousnesse of God Vse 1. To giue thankes vnto God for the Incarnation of our Lord Iesus Christ and our redemption by him and to take delight to grow in the knowledge of it according to the Scriptures For indéed how can he be a Christian or Godly who knoweth not his Sauiour nor the great mystery of Godlinesse concerning him 1. Tim. 3.16 Ioh. 8.24 1. Ioh. 5.10 Ibid. 11.12 as it is called Nay wholly to be ignorant thereof or to deny it is to deny our sinnes make God a lyar and to loose eternall life Vse 2. Is Christ God Then tremble all yée prophane wretches which despise his Word and Sacraments yea let all such tremble who teare his Body Bloud and Passion by their blasphemous oathes for he is God yea a iealous and reuenging God yea a consuming fire But let all such as feare him and trust in him be comforted yea let them be merry and ioyfull for he is God most true and able to performe all his pretious promises of saluation And though shame disgrace rebukes of men and cruell persecutions follow the profession of his Name Gospell shrinke not neither be ashamed he is able and will both beare thée out assist thée and reward thee in his Kingdome Remember Paul 2. Tim. 1.12 For the Gospell saith he I suffer but I am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue committed vnto him vnto that day Is Christ man Then be comforted thou which art afflicted in body or minde which beleeuest For wee haue a high Priest which is touched with our infirmities Heb. 2.17.18 4.15.16 and is full of compassion who was afflicted who suffered and was tempted that he might be able to succour them which are tempted Is Christ God and Man in one Person Then let thy soule by Faith rest on his obedience as sufficient yea of infinite price for thy Redemption c. Qu. I conceiue in some measure I thanke God the exceeding worthinesse of the person of Christ and that his righteousnesse is of a sufficient merite for all the Elect yea if it had so pleased God for a thousand worlds but what is this Righteousnesse of Christ for the which we are iustified Ans It is to speake properly his actuall obedience whereby he fulfilled the will of his Father both in perfect keeping of the Law and in voluntary suffering the punishment due to our finnes Rom. 5.19 Phil. 2.8 Explic. The Righteousnesse of Christ is two folde vncreated essentiall to the Godhead which is incommunicable and cannot be imputed and created being either the holinesse of his nature which improperly I would not deny to be imputed or Hebr. 7.26 of his actions which is the actuall obedience spoken of in the Answer which properly is imputed and comprehendeth his holy life and whole humiliation vnder diuers heads deliuered in the Créede Of the which I will not in particular inquire because there are diuerse Expositions of these things in euerie mans hand so plentifull and excellent that the Authors séeme to haue left nothing further to be spoken therein Vse It is the righteousnes of Christ for the which onely we are iustified in the sight of God not for our owne inherent righteousnesse either in whole or in part because it is vnperfect and wil not endure the rigor of the Law nor is proportionable to the iustice of God which is to be satisfied yea the maintaining of Iustification by workes ouer-turneth the foundation of Religion which whosoeuer obstinately and finally holdeth cannot possibly be saued Q. How shall I bee made partaker of this righteousnesse of Christ Ans Wee are made partakers of the righteousnesse of Christ by faith onely Ioh. 1.12 Ioh. 20.28 Act. 26.18 Rom. 3.22 28. and 4.6 Gal. 2.16 c. Expl. As the righteousnesse of our owne workes is not that for the which we are iustified so neither is it or the sacrifice of the Masse the Instrument of applying the obedience of Christ vnto vs but onely Faith And faith is that instrument not for any inward dignity or merit of it neither as it is a quality or good worke nor because it hath Charity ioyned with it but because it receiueth and embraceth Christ Ioh. 1.12 Rom. 1.17 And therefore we are iustified by Faith or through Faith but not for Faith When therefore we say Faith iustifieth it is meant Correlatiuely or in regard of the obiect which it apprehends the Righteousnesse of Christ being hence called the Righteousnesse of Faith Euen as it is the Treasure which maketh rich the hand onely receiues it euen so our Faith receiueth the Treasure of the Righteousnesse of Christ whereby we are iustified and enriched to eternall life And because Faith onely hath this property and power to receiue the righteousnesse of Christ therefore we say that we are iustified by Faith onely not so to be vnderstood as that we exclude Loue and good Workes from Faith but from the act of iustifying and receiuing the promise for though Faith and good Workes agrée together in the conuersion and renouation and obedience of a Christian as the life and the actions of life the Trée and the Fruit the Cause and the Effect Yet in the particular of iustification they are as contrary as fire and water Rom. 10.3 and 11.6 and destroy one another The manner of our Iustification by Faith is thus God in the promise of the Gospell offereth the Righteousnesse of Christ and withall in the hearts of his children by his Spirit worketh a power whereby they receiue it which is Faith not onely belieuing the truth of the promise in generall but in particular applying to themselues which Faith by the sentence of God is then imputed to vs for Righteousnesse to Iustification Vse We are here admonished specially to labour for this same Faith without which Christ dyed indéed and was righteous but not for vs. The excellency of Faith cannot sufficiently be expressed By this the Word and Sacraments are profitable vnto vs our Prayers auaileable by this By this our obedience is acceptable we please God we stand we
thou bé et sensible of those terrors and the hellish torments following make good vse of it Quest But if the Soules of the Elect goe presently after their death to heauen and the Soules of the Reprobate to hell what neede a generall Iudgement Ans There must be a general Iudgement notwithstanding both that the iustnesse of such particular Iudgement may bee made more manifest to the glorie of God and that the whole man consisting of body and soule may receiue the du reward 2. Cor. 5.10 Quest Doe you then thinke that the bodies of man shall be restored at the day of iudgement Ans Yes verely I beleeue the resurrection of the body according to the Scriptures Act. 24.15 1. Cori. 15.12 c. Expli We are firmely to hold the generall resurrection both of good and bad for the good shall not onely rise though they shall rise onely to eternall life in which regard they are saide to be the children of the Resurrection Luk. 20.36 The wicked shall also rise but because they shall rise to receiue their full torments they are not so called Both shall rise but in a double difference first of the efficient cause for the good shall rise by the power of Christ their head The wicked by the power of Christ as Iudge of quicke and dead and by the vertue of that Sentence Gene. 2.17 In the day thou eatest thereof thou shalt die the death secondly of the end for the righteous shall rise to glory the wicked to shame and perpetuall contempt And note this carefully that those very bodies in which both iust and vniust liued here Dan. 12.2 Ioh. 10.27 Iohn 5.28 Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. shall be raised and restored as appeareth by the Scripture This corruptible shall put on incorruption This that is This same in number as if he had clapt himselfe on the breast Now though this séeme vnpossible to reason yet it is not so to our Faith whereby considering the power of God we know that he is able to restore the body though burnt to ashes deuoured by wild beasts or turned to dust as he was able to create them and all the world of nothing in the beginning And this the Iustice of GOD requires namely that that body which sinned should be punished and not another and that that body which hath béen tortured héere for the profession of his Name should be crowned with glorie at the last day The bodies shall rise the same in substance but the bodies of the Iust shall bée Immortall Incorruptible Spirituall not in substance but in quality or condition not néeding meanes of bodily nouriture not subiect to infirmities but powerfull firme strong and impassible nimble to moue as well vp-wards as downe-wards voide of all deformity and vncomelinesse glorious of perfect stature without the vse though not without the difference of Sexe Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniust shall rise Immortall also and Incorruptible but passible to endure the due punishment inflicted vpon them The manner of the Resurrection conceiue to be thus On the last day Christ shall suddenly come in the clouds in that visible forme in which He Ascended and shall send his Angell with a Trumpet Mat. 24.31 1. Cor. 15.31 1. Thess 4.15.16 at the sound whereof first they which are dead shall be raised and then those which are liuing shall bée in the twinkling of an eye changed Vse 1. If in this life onely wee had hope we were of all men the most miserable but we looke for a day when our vile bodies shall gloriously rise and bee made like the Glorious Body of our Lord Iesus Christ 1. Cor. 15.19 Phil. 3.21 Iob 19.25.26.27 comfort thy selfe against thy calamities with this This vpheld Iob in the day of his sore trouble So in the troubles of the Iewes vnder Antiochus Epiphanes Many were racked and would not be deliuered because they looked for a better Resurrection Act. 11.35 Let this also comfort against the loathsomnesse of the graue in as much as though our bodies be laid downe for a time in the dust they shall yet after bee restored to Life and Glory Vse 2. Remember that euen that body which thou hast vsed as a Weapon and Instrument to Lying Murder Vncleannesse Theft Pride and all manner of vnrighteousnesse shall rise againe and as thou hast done in the same that which thou shouldst not so shalt thou receiue in the very same that which thou wouldst not And if thou béest a Beléeuer remember that that very body of thine which hath bene vnto thy soule an instrument of Righteousnesse which for righteousnesse sake hath endured Griefe Smart or Contempt c. as it hath taken part with the soule in Mortification and in the affliction so shall it also pertake in the blessed Consolation to bee reuealed in the last day Quest You said that God was the Redeemer and Sanctifier of his Church Do you not beleeue that the Redemption Iustification and Sanctification which you haue spoken of are vniuersall and belonging to all Ans No Eph. 5.25 c. I verely beleeue that those Graces belong onely to the Church Quest What is the Church Ans By Church I meane the Holy Catholique Church 1. Cor. 12.12.13 Eph. 3.15.16.17.18.19 Eph. 4.15.16 Reu. 21.27 Heb. 12.21 22. Cant. 6.8 which is the whole Company of them which are from euerlasting Predestinated to Eternall Life and which in time are called by the Word and sanctified by the Bloud and Spirit of IESVS and this is but one part whereof is Triumphant in heauen and part Militant on earth Expl. As in our vsuall Créed wée are taught to beleeue the Holy Catholique Church to bee the company of Saints which haue Communion or Fellowship in the grace of Remission of sinnes and Resurrection to Eternall life So it is manifest that such onely are the Catholique Church and that such graces are proper and peculiar vnto them As the Scriptures do euery where restraine these benefites to Beleeuers onely and to the Church To Beléeuers Ioh. 3.16 and 5.24 and 6.40.47 Act. 10.43 Ioh. 12.46 Rom. 3.22 Gal. 3.22 To the Church Mat. 1.21 Ioh. 10.15 and 15.13 and 17.9.19 Now whereas in diuers places the Scripture speaketh with a generall note That Christ dyed for all and that God loued the world and such like Such places must bee vnderstood some of the sufficiency of Christs death for all not of the Efficacy which is onely to Beléeuers Some of a Precept vniuersall whereby all are commanded to beléeue Some of the publique Ministery of the Word whereby grace is offered to all Some collectiuely to signifie that the benefite of Redemption extends it selfe to Gentiles as well as to Iewes or distributiuely signifying that some of all Nations Conditions Ages Sexes haue that benefite not that euery singular of all kinds but the kinds of all singulars are made partakers
beleeue that God is a Spirit Ioh. 4.24 Now this word Spirit is taken many wayes but when it is attributed to the Godhead it is either essentially taken or personally here not personally for so it is onely attributed to the third person but essentially and so the meaning is that God is most simple without composition merely incorporeall neither to be perceiued by any bodily sence Luk. 24.39 according as you read that Christ distinguisheth That God is of himselfe Exo. 3.14 Rom. 11.36 giueth being to all things is proued And this of all other attributes best setteth forth what God is is most peculiar to him signified by the name Iehouah which principally betokeneth two things first the Eternity and alwaies being of God secondly his cause of being to all other things specially his promises and therefore was it that God told Moses that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Exod. 6.3 because the promise of the Land of Canaan was not performed vnto them Hence also it is that vsually in the Prophets when either some speciall mercy is promised or some extraordinary iudgement threatned the name of Iehouah is affixed which is a name incommunicable vnto any creature and ineffable not in respect of the letters as thought the Iewes but of that which is thereby signified the Nature and Essence of God Infinite is that which can neither be comprehended by any creature nor contained nor circumscribed in any space or bounds but being whole and the same euery where filleth Heauen and Earth not onely with his vertue and operation 1. King 8.27 Ier. 23.24 but with the greatnesse of his Essence And thus is God infinite Eternall is that which neither hath beginning nor end of his Being Psal 90.2 and such is God Almighty is that which without any difficulty or labour onely by his will can effect and bring to passe all things which hée willeth or which in his Nature Gen. 17.1 Psal 115.3 Mat. 19.26 or Maiesty hée can will and that in an instant And so we beléeue of God Omniscience or to know all things when wée attribute to God is meant that God doth alwaies most perfectly vnderstand and in a wonderfull manner vnknowne to vs sée and behold himselfe and the whole order and purpose of his minde reuealed in the nature of things and in his Word and whatsoeuer agréeth or disagréeth there with and all the works words and thoughts of all men and all creatures past present and to come Ps 147.5 Rom. 11.33 Heb. 4.13 with all the causes and circumstances of all things and this is proued For the rest of the Attributes as Wisedome Goodnesse Mercy c. they néed no Exposition Onely this is to bee remembred that wée beléeue not onely that God is Mercifull Wise True c. but Mercy Wisedome Truth because they are his Essence and Being euen euery one of them being his whole Essence In the Creatures these are Accidents that is Qualities which may bee changed lost increased or diminished but not so in the Creator for nothing is Accidentall in him but Essentiall and therefore by such forme of spéech is signified that God in alwaies the same like himselfe Vnchangeable either in regard of time or the malice of the creature As in the creature the person which hath life and wisedome is one thing and the wisedome and life in the creature another thing but in God they are not distinct from his Essence but his Life and Wisedome are his Essence and cannot bee changed in him as in the creature Numb 23.19 Math. 36. Psal 102.13 Iam. 1.17 When we say then that God is Mercy wée meane an Essence shewing Mercy and so of the rest These things are proued Vse 1. That wée remember excéedingly to praise God for his Word whereby hée hath made himselfe manifest who otherwise could neuer haue béene comfortably knowne of vs 1. Tim. 6.16 Ioh. 1.18 For as wée cannot sée the Sunne without his owne light so not God if our Sunne of Righteousnesse had not reuealed him A certaine Heathen Philosopher called Simonides being asked of Hiero the King what God was demanded a daies respite then two daies afterward thrée and being asked why he did so answered that the longer he thought what God should bée the lesse he vnderstood of him What was the reason that so wise a man was to séeke héerein because hée wanted the word of God to direct and teach him Plato And therefore a wiser then hée said well It is hard to finde God but to vnderstand him vnpossible But now to vnderstand so much as his pleasure is wée should know and is necessary to lift is possible through his infinite goodnesse by his word for the which to him be praise for euer Vse 2. That wée suffer not our minds to roue beyond the rules of the word but that wée stay all our thoughts and canceits of God therein For the Scriptures must be the bounds of our thoughts and spéech of God and withall wée are bound to know what therein is reuealed of him Deut. 29.29 Gen. 32.29 There is a wonderfull and secret Name of God which hée will not haue knowne And there is a wonderfull and excellent Name which wée must know vpon perill of our best liues Psal 79.6 ler. 10.25 Ambrose Concerning which point one of the Ancients giueth notable counsell Those things saith hée which God will haue hidden search not those things which hee hath made manifest deny not least in them thou be vnlawfully curious in these damnably vngratefull Vse 3. God is Almighty knowing all things Mercy Iustice Truth c. The knowledge of these things auailes not without application Many can say and proue by Scriptures that God is Iust but they feare him not and Mercifull but féele him not and True but glorifie him not As a sword in a scabberd or in the hand of a child so is the knowledge of these things without application Therefore wée must labor to know these things in all wisedome and vnderstanding Col. 1.9 Otherwise wee are no better then the deuill who knowes more Historically then all the Diuines in the world but it is to his greater condemnation as Salomon saith I haue seene riches reserued to the hurt of the owner Eccl. 5.12 So euen knowledge without wise application and vse is hurtfull to them that are endued therewith Knowest thou that God is Just feare him that Mercifull loue him that present euery where and knowing all things walke vprightly Beware of hypocrisy be afraid of that in secret and in the darke which thou wouldst bée ashamed of atnoone day Againe Is God iustice and Truth it selfe then woe to the wicked for if God be himselfe they shall surely be damned without repentance Is God Mercy and Truth it selfe then be comforted thou which art penitent For though a woman should forget the child of her wombe