hath added them to giue vs greater assurance euen as a Seale to a Writing makes it more Authenticall The Essentiall parts of a Sacrament are either outward or inward The outward hath the signe with the Ceremony ordained and the Word As in Baptisme the outward signe is Water the Ceremony is the sprinkling The word is the word of Institution and Promise Baptise them c. Whosoeuer beleeueth and is Baptized shall be saued Mat. 28.19 Mark 16.16 And the distinct pronouncing in the Mother Tongue of this forme I Baptise thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The meaning whereof is thus much That the name of the Father Sonne and Holy Ghost being called vpon the Person Baptized is through forgiuenesse of sinnes receiued into the fauour of God who is Father Soune and Holy Ghost and Adopted Receiued Sealed Initiated and Consecrated into the proper Goods Right Family Couenant Grace Worship Religion Faith and Fellowship of the Father Sonne and Holy Ghost God one in Essence thrée in Persons to liue wholly according to his Will The inward matter is the thing signified which is both the Bloud and Spirit of Christ and our Incision and Grafting and Incorporation into him by the Holy Ghost with all benefites following As imputation of Christs Righteousnesse Remission of sinnes Adoption Receiuing into the Communion of Saints Regeneration c. For as the Water washeth the filthinesse of the body so the Bloud of Christ washeth away our spirituall filthinesse through the Spirit which Spirit makes vs fruitfull in good workes and abateth our defires of earthly things euen as water maketh things fruitfull and quencheth bodily thirst And this so surely in regard of the true and Mysticall vnion of the Signe and Things signified by the bond of Faith that for our assurance the worke of the Spirit is often attributed to the Signe as Baptisme regenerateth and saueth because such is the relation and vnion of the Signe and the grace signified thereby in regard of the truth of God on the one side offering and faith on the other side receiuing that whosoeuer beléeueth may as verily be assured of receiuing the thing signified in his soule as he is made partaker of the signe in his body Vse 1. In as much as the Sacraments are Significations and Seales of such excellent things they are with all reuerence to be handled and estéemed euen as meanes which exhibite to vs and confirme the best blessings of God In regard therefore of their vse by institution they are things vnualuable though in regard of that which is subiect to the eye they bée of little price Estéeme then not according to their outward valew but according to the blessing annexed in their lawfull vse and looke more vnto the gift then the meanes or manner of giuing For God measureth our contempt or irreuerence in the Sacraments not according to the worth of the Elements but according to the benefite offered in and by them As the thing wherein Adam transgressed was but an Apple but the manner of sinning euen in that Apple was most heynous As therefore men estéeme of their Euidences not according to the value of the Paper and Waxe but according to their vse So are we to consider of the Sacraments The Water in Baptisme and the Bread and Wine in the Lords Supper are but small matters Yet no Bread or Wine in the world none the most precious water that is or can be distilled though a drop were worth a Kingdome may be compared vnto these but in the like vse Adamah and Pharphar Riuers of Damascus fairer then Iordan yet cannot cleanse the leprosy So there are many waters which comfort the heart but none but this cleanseth the soule saueth it Wherefore all Ministers Parents and People are reuerently to cary themselues in or at the administration of the holy Sacrament of Baptisme and if they slightly reckon thereof as in too many places is vsed they are to be reproued as heinously guilty before God Vse 2. Thankefully receiue the holy things of God for the confirmation of thy faith for though not in themselues yet by Institution they haue singular vertue hereunto I am perswaded we often want comfort because we do not wisely vse the Sacraments to their vse for the which they were appointed Wherefore doubtest thou or wantest thou comfort Remember thy Baptisme as Dauid when he went to fight against Goliah incouraged himselfe by his Circumcision and go with confidence to the Lords Table the Lord will be present with his owne Ordinance he is able to make them effectuall and cannot faile by them to conuey comfort and assurance to thée if thou canst do him this honour as to beléeue that he is able and true to fulfill all his Word For God is faithfull and all his promises are sure and as Bernard said Neither doth his Word differ from his Meaning because he is all Truth nor his Deed from his Word because hee is all Power and Strength c. Vse 3. Art thou baptized then know that thou art bound ouer to all manner of obedience to God and to the continuall practise of Repentance which if thou dost not Rom. 2.25 26. thy baptisme is voyd God promiseth in Baptisme to be our God but not so to be though we liue as we list but we for our parts promise also to renounce the Diuell the World and the Flesh and to serue him Kéep thou thy part and be sure the Lord will not faile to kéepe all his couenants on his part But wholely breake thou thy promise and thou shalt neuer taste of the good blessings of GOD promised to thée There is nothing more profitable then Baptisme yet it profited not Simon Magus because he wanted the inuisible washing of the Spirit therefore if thou wouldst make the best profite of thy baptisme walke then in all holy obedience and vnfainedly repent of thy sinnes yea thou arte bound vnto it Euen as the Souldier by his preast money to serue in the warres so thou by this holy marke and character which thou hast receiued of God art bound to his seruice Thou hast solemnely before God his holy Angels and Saints protested as much so as thou must néedes be guilty of treacherous falshood if thou performest it not Men thinke their words binds them to men and Herod séemes to make conscience of an vnlawfull oath make thou conscience much more of thy oth to God the breaking whereof bringeth vpon thy soule an eternall guilt Shalt thou by thy sinnes blot out the stampe of God which thou hast receiued Shalt thou vow seruice to GOD and be the Diuells slaue Hast thou Gods marke in thy fore-head and the diuels in thy heart and life Dost thou receiue the badge of a Christian and liuest like an Infidell Thy Baptisme shall not saue thée but condemne thée rather for thy sinnes are the greater euen as Balthasars drunken feastings were
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
not onely giuing the outward shape and beautifull colour of the skinne and outwardly distinguishing compacting in singular order and comelinesse the parts and lineaments of the body but framing giuing within Bowels Veines Arteries Nerues Muskles and Bones c. most wonderfully Now whether Iesus Christ by whom we beléeue all things were made did in the shape of man as he often so appeared to the Fathers with his hands frame and fashion the body of man as some affirme I leaue it as vncertaine Vse Did not God make mans body of nothing nor of gold or some heauenly and pretious matter but of dust Remember then thy beginning and be humble in as much as thou nay Kings Quéenes are framed of no better stuffe then the dust and dirt of the earth which themselues nay euen bruite beasts tread vnder their féete yea wée are below the beasts in this that they were but brought out of the earth as out of their originall place Man made of the earth as of a base and brittle matter Why art the proud of a péece of dirt so prankest vp thy painted sheath Let thine owne bosome teach thée humility for thou art dust and let it also teach thée thy frailty that thou must die Gen. 3.19 for to dust thou shalt returne Quest What is the Soule of man which you spake of Ans The Soule of man is a Spirituall substance Ecc. 12.7 Heb. 12.7 Mat. 10.28 Psa 103.2 Zach. 12.1 Gen. 2.7 1. Cor. 15.45 Immortall endued with Vnderstanding Memory Conscience and Will Created in the Humane Body to make the Person of Man and to enable Man to know and worshippe his Creator Expl. Euery man hath a Soule the originall whereof is of nothing and it is the better part of man without the which the body is a dead lump of the earth the Immortality whereof is to be beléeued against all Epicures or else all Religion Piety vanisheth Though therefore the body die yet the Soule existeth being dissolued from the body being so farre from death that it neuer falleth a sléepe Mat. 10.28 Mat. 22.32.33 Luk. 16.29 Phil. 1.23 c. which is the image of death The immortality of the Soule might be made manifest by reason but Scriptures to proue it for I write to Christians are When Moses speaketh of the creation of the Soule and the infusing of it into the body hee saith God breathed into his face the breath of life Which must not bée vnderstood as though God had any mouth to breath but that God by his omnipotent power made the man to breath and yet héereby wée may perceiue that that which was thus created is a Spirit not drawne out of the matter but immediatly procéeding as out of the mouth of God Psa 33.15 Zach. 12.1 Iob. 33.4 Ezech. 12.7 Heb. 12.9 And if any shall aske how our soules are now created and whether wée receiue them as our bodies from our parents or no The answere is that we receiue onely our bodies from our parents our soules still immediately from God God is called the Father of the Spirits of men because though hee bée the Authour of their bodies also yet of these by meanes of them immediately And whereas some might thinke that héereby God might bée in danger to be made guilty of the sinne of man when hée putteth a soule into the body begotten by vnlawfull copulation It is answered that God is no more héereby guilty then hée is pertaker of the fault of the Théefe when hée causeth stollen corne to grow as well as that which is truely bought These things being to bée considered not Morally but Naturally in regard of their Being And because the guiltinesse wée receiued from Adam may séeme to approue that our Soules come from Adam also else how should they bée guilty Wée are to vnderstand that the sinne and guiltinesse is not in the Soule alone or in the Body alone but in the whole Man consisting of Body and Soule so the Soule is infused of God voide of sinne Though euen then when it is put into the Body it bée guilty of owing though not of doing euen as the debt of the Father is to bée paid by the Heire and hée lyable thereunto Thus is the Soule subiect to guilt so also is it faulty not as it is created of God for so it is pure nor as it is reasonable but as it is ioyned to the Body making the person of a Man who hath not the Image of GOD which hee should haue but the corrupt image of Adam which hée should not haue This Soule is the forme of Man by the which wee Vnderstand Remember Will Discourse by the which wée differ from the beasts being wonderfully ioyned to the body A Spirituall Essence to a Bodily without any thing to hold the same but the onely commandement of God Being not in one part of the body in regard of the Essence and in another in regard of the Faculties but being after a wonderfull manner wholy in euery part yea all the Faculties of the Soule being wholly in euery part in regard of their originall though not in regard of their proper subiect Vse 1. Thou hast a Soule which is endued with Vnderstanding and Will the proper obiect of thy Vnderstanding is Truth of thy Will Goodnesse If thou béest a man then all thy labour should bée to increase in the knowledge of the Truth and in the approbation election and practise of that which is Good Vse 2. Remember thou hast an immortall part which is thy Soule bée carefull then so to adorne it with grace and vertue that thou maist liue immortally in ioy and happinesse and not in misery and paine Many will say they haue Soules to saue so haue they Soules giuen them to know God and to worship him according to his Word But as the most part haue no care to glorifie God in and with their Soules so whatsoeuer they say they shew by their liues they haue Soules to bée damned rather then saued For as saluation is promised to them which beléeue and obey God so to them which do not is damnation denounced by the word of God Quest You said that Conscience is a Faculty of the Soule declare further what Conscience is Ans Conscience is a Faculty of the Soule taking notice of all that is in Man Eccl. 7.24 1. Cor. 2.11 Rom. 2.15 or that passeth through his whole life and so determining thereof accusing or excusing before God Ex. All men haue Conscience which is proper to euery reasonable creatures yea euery seuerall man or woman hath his or her owne seuerall Conscience within them which is a Naturall Faculty or Created Quality in the Minde borne with vs And whereas wée vse to say that some are men of no Conscience or haue no Conscience the meaning is not that they haue no conscience at all but no good Conscience Conscience is diuersly distinguished In regard of the
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
glorifieth them and whereby he will condemne the Deuils and Reprobates Vse 1. Is Christ our Prophet Mat. 17.5 then Here him Rest in the doctrine hée hath deliuered respect not Reuelations or Traditions or any thing that agréeth not therewith Yea Gal. 1.8 if an Angell from heauen teach otherwise let him be accursed Is Christ our Priest who hath taken vpon to satisfie for thee and to make intercession for thée in heauen Then trust neither to Saint Angell or thy selfe but trust perfectly on his Grace 1. Pet. 1.13 and bee of good comfort for he is a High-priest which is full of compassion and it is his Office and he is able perfectly to saue thee seeing he liues for euer to make intercession for thée Heb. 7.25 Is Christ the King of his Church Yes of heauen and earth then let the 〈◊〉 of the earth be confounded For Christ is King who shall stay all 〈◊〉 before 〈◊〉 face Luk. 19.27 that refuse to bee 〈…〉 his Word and Spirit 〈…〉 in her King for euermore 〈◊〉 Vse 2 Learne héere why thou art called a Christian Thou art called so of Christ because all the Elert tereme of his Annoynting that is of his Spirit Heb. 1.9 Hee was annoynted with the Oyle of Gladnesse aboue his Fellowes Ioh. 3.34 For he receiued the Spirit not by measures and to this end Ioh. 1.16 that wee of his Fulnesse might receiue Grace for Grace So that as the oyntment powred vpon the head of Aaron ran downe to the skirts of his cloathing so wee 〈◊〉 of the 〈◊〉 of Christ and of him are called Christians by the which is meant that we are made Priests and Kings to God therefore called a Royall Priest hood Reu. 1.6 1. Pet. 2.9 If this were well vnderstood and men would examine their Christianity by this it would soone appeare that many are not true Christians which glory in the Name If thou béest a Christian then where is thy knowledge whereby thou art as a Prophet to thy selfe and to others Grosse Ignorance cannot stand with this Title If thou béest a Christian then thou art a Priest and a King If a Priest then thou must offer Sacrifice Prayers Alines yea thy Body and Soule to the seruice of God If a King then thou must rule and governe thy passions affections thy selfe according to the rule of the Word If thou dost not thus if thou neuer or seldomo prayest if thou art without compassion toward the néedy if thou béest profane in thy life not sanctifying thy body and soule by Faith and Obedience to God but by drunkennesse swearing filthinesse cruelty pride lying c. to the devill If thou mournest not for thy corruptions and resists them but yéeldest cowardly to the wicked motions of thine owne vile minde being a very slaue to sin and the deuill then thou must needs conclude against thy selfe that thou art no Priest and King to God and so no good Christian in very deed whatsoeuer thou esteemest of thy selfe Quest Is there nothing else necessary to bee knowne concerning Christ Ans Yes as namely his Resurrection Ascension Sitting at the right hand of his Father and his comming to Iudgement which things may well bee referred to the Kingly Office of Christ Expl. Christ teacheth vs as a Prophet saueth vs by his Merite as a Priest and maketh his heauenly Doctrine and Obedience Effectuall as he is a King and to this his Efficacy are those seuerals in the answere to bee referred of the which there are plentifull expositions extant and therefore I spare the particular opening of them Thus much of the first speciall worke of God toward his Church which is Redemption Now followes the second called Sanctification Quest What is Sanctification Ans It is the worke of God by his Holy Spirit Deut. 30.8 Ier. 31.18 32.39 Iob. 6.44 Act. 5.31 11.18 whereby the Image of God is renewed in the Elect called also Conuersion Regeneration Repentance c. Expl. There are two principall benefits which wee obtaine in this life by Christ Iustification by Faith and Sanctification by the Spirit Who is called the Holy Spirit both Essentially and Effectually because as he is God holy in himselfe so he maketh holy whom he pleaseth 2. Thess 2.13 1. Pet. 1.2 which worke is therefore called the sanctification of the Spirit This worke is wrought in the minde will and affections yea in the whole man not by altering the substance of body or mind or abolishing any naturall Faculty or Affection as Vnderstanding Loue Hate Ioy c. but by putting away and purging out the euill quality in these and the like and by creating a new holy quality in them acceptable to God and agréeable to his word that now the vnderstanding should be capable of good things and the streame of our affections turned to the right obiect as to hate euill to loue goodnesse and to reioyce in it Wée are to vnderstand also that this in nature is after Iustification as Paul reciteth them Whom he iustifieth Rom. 8.31 hee glorifieth that is he gloriously reneweth which is begun here perfected in the life to come yet I cōfesse the repentance is sometimes put before remission of sinnes not that in Nature but because in our sense and feeling it is first For first we feele the burden of our sinnes Marke 1.13 Actes 5.31 and then we are eased and refreshed by the mercy of God And also repētance is named in the first place because it is first to bee taught that wee may desire the mercy of God Yet in nature Faith which purifieth the heart is first though in time there bee no difference For our Vnion with Christ and our partaking of his merit to Iustification and of his Spirit to Sanctification are wrought at the same time euen as the Sunne and his beames Vse 1. As the Sunne is declared by his light the trée by his fruits so by thy sanctification demonstrate thy iustification c. Vse 2. Boast not of thy heart while thy life is profane neither content thy self with an outward shew of holines hauing an euill conscience Rom. 12.2 2. Cor. 7.1 c. for Sanctification is the renewing of the minde yea of the whole man and therefore labour to grow vp into a full holinesse of the flesh and of the spirit Quest Is Sanctification Conuersion or Repentance so the worke of God that we can not of our selues by the power of our free will 〈◊〉 or repent Ans Iverely beleeue that since the fall of Adam 1. Cor. 2.14 2. Cor. 3.5 Rom. 8.7 Iohn 15.5 there is no free will in man vnto things Spirituall and pleasing to God Expl. For the vnderstanding of this we are to consider of Man as he was before his fall or as he is now since the fall Free will you may call a facultie or power of the Soule whereby it doth fréely without compulsion force chuse or refuse
strewing new Hearbs and Flowers in their Windowes euen so because we alwayes are gathering soyle through the corruption that is in the World wee must alway he washing cleansing and purging our hearts and euer and anon be adding new graces vnto our former receiued He that giues ouer this practise and care as if hée were holy enough giues a shrewd testimony that he hath no true holinesse in him for the nature of true grace is to bée increasing and true Christians are like the morning light which is brighter and brighter vnto perfect day Pro. 4.18 Q. What helpes then should a man vse to hold out and increase in sanctification Ans There are two principall meanes of furthering vs this way 1. Pet. 2.2 Psa 68.29 Luk. 11.13 Rom. 10.12 Iames 1.6 The conscionable vsing of the Ministery of the Word and Sacraments and deuout prayer Q. What is Prayer Ans Prayer is a worship of God 2. Chron. 6.21 Ioh. 4.21 Rom. 8 26. Mat. 21 22. Ioh. 16.23 Psal 50.15 Math. 7.7 Coloss 4.2 wherby through the Spirit in the name of Christ beleeuing we aske of God onely things needfull and also giue thankes for that which we haue receiued Expl. I shall not néede to be long in this of the which so many haue so worthily written Onely remember that not onely the voyce Exo. 14.15 but the affection of the heart is prayer yea without this the other is not praying Math. 15.8 but babling a dead sacrifice not acceptable For God specially requires the heart Pro. 23.26 Rom. 8.15 Math. 4.10 Ioh. 16.23 Concerning which know that First it is a gift of the Spirit Secondly that God onely is to bee prayed to Thirdly and that in the name of Christ As Incense might bee offered onely on the golden Altar so it is Christ onely which sanctifieth and maketh acceptable our prayers Rom. 10.14 Fourthly that wée beléene Fifthly that wée wisely consider the things and persons wee are to pray for Persons For all men 1. Tim. 2.1 while they are liuing and till we know they haue sinned the sinne vnto death Things 1. Ioh. 6.15 are either Gods glory our owne saluation or onely things belonging to this life and the body The two first must be begged absolutely the other vnder condition of Gods will and because they are transitory transitorily Sixthly 1. Thess 5.17.18 that we also bee thankefull Vse 1. Pray neither to nor by Saints or Angels nor for the dead who either are in heauen and so thy prayer is néedelesse or in hell and then impossible they should be deliuered When therefore thou hast occasion to mention thy friends or any departed say not God haue mercy on their soules or God bee with them For though I confesse that the words be very good yet they are héerein abused as is the Name of God which is good abused by too much wicked swearing And it sauors of grosse Ignorance and Wil-wrship because wee haue neither commandement nor promise for so doing also it wants charity towards the dead to whom wee would séeme therein to be very charitable For when we pray that God would haue mercy on them c. it shewes that wee thinke if we know what we say that they want the mercy of God Better a great deale to say Who is I trust with the Lord or such like then to pray for them Vse 2. Because Prayer is an acceptable sacrifice to God Remember the commandement 1. Thess 5.17 Psal 14.4 and pray often publickely priuately It is an euident note of one very profane not to vse prayer And the plagues of God follow such Psal 70.6 Ier. 10.25 There are sixe things necessary to prayer beware thou wantest none of them First Faith for thy helpe herein remember the commandement and the promise and beléeue Secondly Reuerence for thy helpe this way consider the great Glory to which thou prayest Thirdly Humility for to such God giues grace helpe thy selfe héere by looking into thine owne bosome and considering thine owne corruptions and sinnes Fourthly Holy Affections heere helpe thy selfe with the practise of Repentance hate sinne which dulleth our prayers and quencheth the heate of them as water quencheth fire Psal 26.6 1. Ioh. 3.22 and kéepe a good conscience Fithly Feruency Héere thou hast two notable helpes first the sence of thy owne misery in regard of sin the punishment of it and the malice of the deuill which if we consider will make vs cry aloud as prisoners cry to the Iudge for mercy secondly the consideration of the great good thou receiuest by prayer For the Spirit is giuen by prayer Luk. 11.13 by prayer deliuérance increase of Sanctification glorious inward féelings euen all good things As Moses face shone when he had béene with God in the Mount Act. 10.9 and as Peter was wrapt in prayer So if euer wee shine in grace and are rauished with inward féelings it is in prayer Lastly 1. Thess 17 18. Col. 4.2 Bee Thankefull when we are in necessity wée haue many words and haue neuer done but when we haue receiued as ful Vessels wée haue scarce a word to say Wée go to God as men goe to the Riuer alwaies to fetch and as when wee haue filled our vessels we turne our backes so when wee are blessed with our desires we turne our backes with those Lepers Luk. 17.17 scarce one of ten returneth to giue thankes Wée pray oftner then we giue thankes because wée are more affected with the sence of our wants then of the Glory of God and of that wée haue receiued Héere helpe thy selfe First by considering the greatnesse of the benefites which thou enioyest as if it be but thy Sléepe or Sight or such like thou thinkest it may bee these are but small things Aske him that 's blinde him whose eyes God holds open but thrée or foure nights together then shalt thou sée the greatnesse of a gift by the want of it Secondly by remembring the Commandement Thirdly because thanked for grace increaseth thankes for one good turne is a good introduction for another Fourthly Psa 50.23.5 God highly estéemes of it Fifthly It shall be our speciall practise in heauen inure thy selfe therefore vnto it euen in this life c. Quest What if wee obtaine this Grace of Sanctification and continue in it Ans Then wee shall bee sure to haue Eternall Life Math. 5.8 Heb. 12.14 Rom. 6.22 Expl. There is nothing more ordinary in the Scriptures then that such shall be blessed which endeuour to holinesse which must not bee so vnderstood as though we could merite thereby Eternall life but wee must vnderstand it as a condition necessarily required in such being of discretion which shall be saued By which spéeches is not meant to shew why a man is saued but who they are which shall be saued When therefore eternall life is called a Reward it is not meant as though we could