certain choice grounds, and principles of our Christian Religion, with their several Expositions, set forth in way of Questions, and Answers. Wherein the people of the Parish of NORTHIHAM, in the County of SVSSEX, haue been catechised, and instructed, for the settling of their hearts and mindes, in the mysteries of salvation, and for their better preparation to the Lords Supper. Now published for their sakes, and for the further use of the Church of God. By John FREWEN, Minister of the Word of God, in that particular Congregation. ROM. 10.14. How shall they call on him, in whom they haue not believed? and how shall they beleeue in him, of whom they haue not heard? and how shall they hear without a Preacher? Printed at London by G. P. for ROGER pot, dwelling at the sign of the Flower-de luke in Pauls Churchyard. 1621. VI ET VIRTVTE Sr. William Baird of London bookplate of William Baird TO THE RIGHT worshipful SIR THOMAS COVENTREY Knight, his majesties attorney general: And to the virtuous and true Christian Lady, the Lady ELIZABETH his wife; Grace, mercy, and peace be multiplied from God the Father, through our Lord and saviour Iesus Christ. RIght worshipful, and right dear in the Lord, I being desirous to leave behind me( for after my dayes) some small portion of my former labours in the ministery of the gospel, as an assured and infallible testimony of my unfeigned love towards the good& salvation of that people, whose resident Pastor I haue been almost the full space of forty yeeres, and resolving that it should be the ensuing principles, with their several Expositions: I now make bold to present them to your Worships, and vpon these two motives to dedicate them to your worthy names. The one, that by this means they might remain, as a perpetual pledge, and everliving witness of my thankfulness for your many great and vndeserued favours, most willingly and cheerfully vouchsafed unto myself, and unto mine, from time to time. These could I express in their particulars, but I forbear to do it. And yet not so much to escape the reproach of flattery( wherewith unjustly by some I might be branded) as because you take no such delight,( as some others do) in hearing praises, and commendations, though justly deserved. The second reason is, that they might be a like evidence, and seal of my hearty, and unfeigned longing after your growth, and going on in grace and goodness, according to the glorious gospel of Iesus Christ: whereof though I haue no cause to doubt, yet can I not but desire it:& desiring it( as I do) no other way better thē this, am I able to express it. Famous,& of great esteem, and that right worthily, Sir, are you grown to be( the Lord be praised for it:) And that not only in regard of such eminent places, wherein it hath pleased God( by degrees, and in his appointed times) to set you: but for your learning, wisdom, and sufficiency, to the well discharge of all, and every of them. But yet, if I may be bold, to speak what I conceive, and rest persuaded of( with the joint opinion of many others) this is nothing so precious for your good name, as your religious, upright, and conscionable proceedings, appearing and shining to the view of all men, in the midst of thick and foggy mists of corruption, and when conscience among many is so little regarded. hereby haue you gained the love, and commendation of all estates and degrees: yea many there are, that know not your person, who will not make mention of your name, without great respect. The like may I say of you also, madam, that although you bee abundantly qualified,( as God bee praised you are) with all good gifts of body and mind, that be fit ornaments, and which add a grace to your sex, and degree of calling,( as it is respected, and had in account among the men of this world) yet the honour and crown of your good name, is the good report your ladyship hath gotten in the Church of God, among such as truly fear God, for your good and virtuous disposition in matters of religion and godliness, for your modesty, meekness, humility, and such like graces, as they appear to be graces of sanctification. And indeed, what reckoning is to be made of human wisdom, learning and knowledge, of riches, beauty, of worldly honour and preferment,( yea even in the highest degree of them) if they be not found in the way of righteousness? if they be not sanctified by the Spirit of God? Without this special blessing they do but puff up, and make onely a slender show, and a bare profession, without all care and conscience of an agreeable practise. Oh, let your Worships labour then( in a zealous use of the ordinary means which God hath appointed) for this so great and excellent a grace( as is the grace of sanctification) that your high places and callings, your wisdom, learning, riches, and all other good gifts which God hath bestowed vpon you, being seasoned and sweetened therewith, they may all join together in a sweet harmony and sound consent, for the aduancement of Gods glory in your mortal bodies, and for the sure sealing and assurance of your own salvation. And the Lord give you not onely spiritual understanding, for a general conceiving out of his Word, what is to be done, and what not, but spiritual wisdom also for a right understanding, and a right applying of it in particular. And thus not doubting of your favourable acceptance of these my weak endeavours, for the reasons before remembered, commended unto you, and according to that of the Apostle Peter, 1. Epist. 1.12. and of S. John, 1. Epist. 2.21. I now take my leave, as the Apostle Paul doth, Acts 20.32. resting at Northiham, August 24. 1621. Your Worships at commandement in the Lord, John FREWEN. TO MY much RESPECTED IN THE Lord, William White, Esquire; and to all other my loving friends and neighbours, men, and women, children, and seruants, of what estate and degree soever, inhabitants of the Parish of Northiham: a gracious supply of all spiritual blessings in heavenly things, for the ioy and comfort of their several consciences, and for the sure sealing of Gods love and favour in Iesus Christ, to the everlasting peace, and salvation of their souls. beloved brethren& Sisters in the LORD: If there should bee a question amongst us, who excels, and hath the pre-eminence, for birth, for riches, for credit, and countenance in the world; or for human wisdom, learning, and knowledge: This would bee found no ouer-hard or unpossible matter. But if it should bee questioned, what degrees there are of sincerity and good affections to true Religion and godliness: this would not so easily be decided: The greatest part conceiting of themselves, that they are as near to the kingdom of heaven, and walk as directly in the way that leadeth thereunto, as the best. But I( my Brethren) endeavouring myself,( according to my place and calling) to be acquainted as well with your dispositions, and inclinations, as with your persons,( that so I might know the better, how to give every one his portion, and that in due season) perceive plainly among you, a very great difference. And although it bee not my office to look into any mans heart, but as the words of his mouth, and the actions of his life do discover the same, and make it apparent: Neither am able,( if it were fit) to take a particular view, of the private and particular demeanour of every one: Yet, if I be asked, how well I can call my sheep by their names; joh. 10.3. and what is the estate and condition of this little flock: I speak it in the presence of God,( for I am so persuaded in my conscience, and find by experience) that as there are some few amongst you truly fearing God, endeavouring to approve their hearts and lives unto God, and to manifest that grace that is wrought in them, by the fruits of grace,& who desire( in the use of such ordinary means as the Lord hath appointed) to grow, and flourish, as green Gardens, and as Trees planted by the Riuers of waters, in all the graces of sanctification, not only for their own peculiar good, and for the sure sealing of their own salvation; but also for the good& salvation of others, according to their places and callings, and that measure of spiritual gifts which they haue received: ( A second sort also, who although they bee not so well grounded and settled in Religion as the former; and therefore cannot possibly either haue such peace in themselves, or make such conscience of all their ways: yet are tractable, willing to be instructed, admonished, and reformed: And thus giuing good hope of a comfortable proceeding in the way of godliness and salvation:) So, are there many( on th'other side) whose mindes and affections are so wholly set vpon the profits& pleasures of this world, as that they seem almost utterly uncapable of the heavenly things. If they come to the Church( as sometimes they do) when the holy exercises of Religion are in hand, either they are asleep, or so give place to idle, and carnal cogitations, that they nothing profit by any thing spoken: but return to their houses as careless and secure, as ignorant and senseless in the mysteries of salvation, as they came from thence. Nay, some of them as vain and common swearers; as wilful prophaners of the Lords day; as malicious, as proud and covetous, as filthy talkers, as very liars, slanderers, tale-carryers, Alehouse-haunters, and the like, as ever before. The Word of God sounds in their ears, but can take no rooting in their hearts. Now of this third sort there be many;( as I said before) yea, some such there are manifestly faulty in some of these, who in regard of their yeeres, education, and wealth, should be better instructed, and give better examples. They that are thus affencted, as they cannot love the Minister whom God hath set over them, because he is Christs Minister, nor yet any other that truly fear God, because they do so; but are very ready vpon all occasions to oppose against such, to disgrace, despite, and discourage them to the uttermost of their power. So very small delight can either the Minister or any of the rest take in them again: And so much the less, because seldom, or never, shall you hear any of these either penitently aclowledge any thing in them to be amiss; or in humility desire to bee taught and instructed, but( puffed up with high conceits) are ready rather to wrest and pervert wholesome doctrine; yea, peremptorily to censure and control, whatsoever either discovereth their corruptions, or crosseth their peevish and perverse affections, how well grounded so ever it bee vpon the Word of God. This( my Brethren) is the general state and condition wherein( so far as I am able to discern) you presently stand. And let no man bee offended for this manner of discovery, seeing it is done in the presence of GOD, and of his Church, vpon grounded experience, and without the touch of any mans person in particular: For conscience also of my duty, and that every one of you might be the better moved, and stirred up to try and examine your several souls, and find how the case stands betwixt God and them. As I observe this difference among the men of this Congregation; so hath late experience( much against my hope and expectation) discovered the like betwixt you that are the women. But not judging it fit in this manner to stand longer vpon it; I will onely admonish and put you in mind of these two things, which haue been formerly taught and applied unto you. The one, that the nature and sex of women is no sufficient warrant, or excuse; wherefore you may lawfully, or safely continue in ignorance of heavenly things: or why the Word of God should not dwell in you plenteously, Col. 3.16 in all wisdom and spiritual understanding. The other is, that seeing it is a principal end of your Creation, that you should bee helpers; Gen. 2.18. that therefore in the fear of God, according to the notable examples of Priscilla, Rom. 16.3, 12. and other godly women( whose praise is in the Scripture) you endeavour to answer the same end of your creation, in being helpers not onely at all times, Phil. 4 3. and in all good things to your Husbands; but also to the Minister( as shee was to the Apostle Paul) and unto one another, in spending some part of the time, when you are together at one anothers house, and at womens labours, and when you feast and gossip together, for the edifying of one another in the holy Faith; by asking questions, and by calling that to mind which hath been publicly taught, by exhorting, admonishing, and encouraging one another in the way of godliness, and by all other good means, as occasion is offered. And that it may appear to the glory of God, to the ioy and comfort of all such as fear God, and to the silencing of the contrary-minded, that the salvation of you all, hath been carefully endeavoured, and sought after; I haue published this little Treatise, containing those special, and choice Principles of our Christian Religion, with their several Expositions( as near as I could both for matter and form) which you haue in writing, and wherein not long since, you haue been instructed. These do I desire to leave behind me, for a perpetual testimony and pledge of my true and unfeigned love towards you all, and as my last Will and Testament; wherein I bequeath unto you the very best gifts and Legacies, which I haue to bestow. Onely, whereas in other Testaments which concern goods, and Lands, the death of the Testator gives life and power to the Will that is made, and which before is of none effect: It is my will and hearty desire( if it may so also please God) that the Legacies thus given and bequeathed, may be possessed, and enjoyed of you( to whom they are meant) even whiles I live. And that howsoever the time of my dissolution cannot now be far of; and my desire is to benefit many( yea even after my death) yet, that I may live to see some fruit of them, before I go hence, and be no more. Herein( my beloved) shall you more comfort the feeble spirits, and bring greater ioy, and gladness of heart to the ancient yeeres, and last breath of your deceasing Pastor( when God calls for it) then hath been all sorrow, and grief conceived, for, and in regard of any former injuries, and unkindnesses: what, and how great soever. And now, my last request is, that you, who haue religiously hearkened unto these Principles, and doctrines of Religion when they were preached, would be as diligent in reading, and meditating vpon them, being thus brought into the light; for the better establishing, and confirmation of your hearts& minds in the truth: Phil. 3.1. for it grieveth me not to writ the same things unto you; and for you it is a sure thing. And that you( on the other side) who haue carelessly regarded them in times past, would take the opportunity which the Lord doth offer, in thus putting them into your hands, and in laying them again before your eyes, to redeem the time past with a more religious care and conscience of the glory of God, and of your own salvation. For the opening of your eyes,& sanctifying of your hearts& affections whereunto: I hearty pray and beseech the Lord. And whereas( good Mr White) I am thus bold to make choice of your name( amongst all rest of the neighbours) in this Dedication: I haue done it for two especial Reasons, and respects. First, that by this public testimony of special respect, I might the better express the great desire which I haue of such true and unfeigned love in yourself, and in yours, as whereof many yeeres together in the good neighbourhood, and godly conversation of your deceased parents, I had good experience, and content: And that as a Successor in grace, as well as in nature, you show and approve yourself constant& resolute for the nourishing and preservation of it; and not suffer the same by the suggestions and subtleties of the contrary-minded, of such as are ill-affected in this kind, to be removed from you, or stolen out of your heart. The which to your worthy praise and commendation in the church of God, will be so much the more, because such a succession and descent of true ancient love towards their Minister in the generation of almost all the rest, is much decayed, if it be not already even utterly extinguished, and come to nought. The second reason is, that by this means, you might in a more special manner, be provoked and stirred up to true zeal, and seruency of Spirit, as well for the right understanding, as for the profession and practise of these several Doctrines, and Principles of our Faith: wherein( together with the rest) you haue formerly been instructed: And that not onely in regard of your own peculiar good, and salvation, and of those that are committed to your charge in your own particular Family: but for the good example also, alluring, encouraging, and drawing on of o●hers. For being the chief( through the Lords bounty and goodness) in this place of your abode, and having therefore the eyes of all sorts vpon you: it is well worthy your serious consideration, and godly regard; how much more, then many others, you may glorify God; and what great good you may do among your neighbours, in be ng a godly president, and pattern of Religion and virtue, in your life and conversation, in showing a good and cheerful countenance, and in expressing a true and sincere love to the glorious gospel of Iesus Christ, both in the ministry, and in the profession of it; having no fellowship( in the mean season) with unfruitful works of darkness, but eschewing and avoiding them from the bottom of your heart. And( good Sir) bee you well assured, that God doth require, and will look for all this at your hands. And now, Heb. ●3. 20, 21, 22. the God of peace that brought again from the dead, our Lord Iesus Christ, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in all good works, to do his will, working in you that which is pleasant in his sight, through Iesus Christ. To whom bee praise for ever and ever, Amen. And so I rest, Yours always in Christ Iesus, to do you good, John FREWEN. TO THE young AND WORTHY KNIGHT, SIR John HARE, son AND heir apparent to the Right worshipful Sir RALPH HARE of stow Hall in the County of norfolk: And to the virtuous young Lady, the Lady ELIZABETH his Wife; and to her brother, the hopeful young Gentleman, Mr THOMAS COVENTRY, eldest son to the Right worshipful his majesties Attorney general before mentioned. Long life, and good dayes, with increase of all spiritual blessings, in heavenly things. WHen I had finished the precedent Epistles( well-beloved in the Lord) I considered with myself, that, seeing they were Principles, and grounds of Christianity, which I had expounded, and was ready to publish: I might do some further service pleasing God, acceptable and profitable unto you,( being as yet but novices and younglings in Religion:) if in some special manner, I should commend them to your meditations. And ●owsoeuer to you, Sir John, I am but a stranger, and in that respect, might haue been discouraged: yet such is,& always hath been mine unfeigned love& good affection t●wards her, who now( by Gods providence) is become yours: that this could n●t hinder. For I cannot otherwise rest persuaded, but that all good offices of true love now done to her, or unto you for her sake, will as kindly in ●uery degree be entertained, as if they directly aimed at yourself alone. And, good madam, do you for your part, cherish by all good means, all good motions and affections in your kind and loving Husband. And as it is a principal end of your Creation, to be an Helper: So in the fear of God, apply, and endeavour yourself, to bee cheerful, comfortable, and h●lpfull indeed. And as in all duties and respects which concern this life: So especially in those things that concern Gods glory, and your own salvation, together with the good and salvation of such, as may any way belong unto you, or depend vpon you. And for you( well-beloved Mr Thomas) as you haue hitherto by your godly Parents, been carefully traded and trained up in the fear and nurture of the Lord: and haue shewed yourself docible, tractable, and towardly,( which I am able to report vpon some good experience,) by your behaviour, by your gestures, by your speech, and by the course of your practices, making yourself known, to haue uprightness and good meaning in you without dissimulation: According to that of Salomon, Pro. 20.11. Pro. 20. even a child will make known by his conversation, whether he be pure, and whether his work bee right: So settl● your self to grow forward in grace and goodness, as in yeeres and dayes. And then, shall you be sure, as well as the an ient, to be rewarded with salvation in the life to come, and honoured among all good men with praise and estimation, whiles you are here. To you all I say with Salomon, Ecclesiastes 12. Eccles. 12.1. Remember your Creator in the dayes of your youth, whiles the evil dayes come not, that is, before old age cometh. For you must know, that God requires the service of youth, as well as the service of old age. Nay, this, before the other. And if you look into the Scripture, or into experience, you shall hardly find any who haue accustomend themselves to vanity, and profaneness in the time of their youth, that do become truly and vnfainedly repentant when they are old. As jer. 13. jer. 13.23. Can the blackamoor change his skin, or the Leopard his spots? then may ye also do good, that are accustomend to do evil. And therefore Prou. 22. Prou. 22.6. Teach a child in the trade of his way, and when he is old, he shall not depart from it. And psalm 119. Psal. 119 9. Wherewith shall a young man redress his way? In taking heed thereto, according to thy Word. Thus you see, that the Word of God ought to bee the rule and direction of young mens lives, as well as of those that are old. Let the Word of God therefore dwell in you plenteously in al wisdom, Col. 3.16. & spiritual understanding. Search the Scriptures, joh. 5.39. Psal. 1.2. and take delight to meditate in them day and night: yea, make them the lantern for your feet, Psal. 119.105. and a light for your paths. And not onely for my sake, and at my request; but for your own good, and for the better settling and establishing of your hearts and minds in the truth, take a serious view of this little Treatise. Lay these Principles in your hearts, as a foundation for other higher points of Doctrine to bee builded vpon. Imprint them in your memories, bee zealous in the profession of them, without being ashamed. Consider, 2. Tim. 2 7. 2. Thes. 2.17 what I say, and the Lord bless you, and give you understanding in all things, comfort your hearts, and establish you in every word and good work. And so I take my leave at Northiham in Sussex. September the 20. 1621. Resting Yours in all Christian duties, John FREWEN. The general heads and points of Doctrine, handled in this Treatise. 1 ALL such are to be catechised, and instructed in the grounds a●d principles of Christian Religion, who are ignorant of th●m, and understand them not, of what estate and condi ion soever they be, high or low, rich or poor, old or young, male or female: for there is no respect of persons with God, but God will that all men shall be saved▪ and come to the knowledge of the truth. 2 Christian Religion consisteth in a true and sincere acknowledging of that truth, which is according to godliness. 3 That truth doth teach us what we are to know and beleeue, concerning God, and what wee are to know and beleeue concerning ourselves. 4 God is a Spirit, which is most simplo, most holy, eternal, infinite, of inestimable glory, majesty, and power, all-sufficient, onely wise, onely good, most just, most merciful, and therefore one. There are three eternal, and equal persons of the Godhead, distinguished by their proper difference, but yet not separated one from another. The Father, the son, and the holy Ghost. 5 Wee are to know concerning ourselves, what we are by nature, and what by grace. 6 Wee are by nature the children of wrath, full of sin and corruption, and heires of hell and condemnation. 7 By grace we are freed from the power and dominion of sin: Of the children of wrath wee are made children, and heires of God, yea coheirs with Christ. 8 Christ is the eternal son of GOD, perfect GOD, and perfect man in one person. 9 Christ, as touching his Godhead, was without beginning, of one, and the same essence, and being with the Father equal, and all one with him, in glory, majesty, and power: and he became man, when he took to his divine nature, our flesh in the womb of the virgin Mary, like unto us in all things, except sin. 10 It was a matter of so great necessity, in regard of our salvation, that Christ should haue two natures, and be in one person both God and man, that he could not otherwise haue overcome death and the devill, under whose captivity wee were holden, neither haue satisfied Gods iustice for our sins, nor reconciled us unto him. 11 Christ performed this( according to his flesh and human nature) by his humiliation and sufferings, wherein he became obedient unto the death, even to the death of the cross. 12 Christ his obedience, and the fruit and effect of his humiliation and sufferings, are applied unto us, and made ours, by a true and lively faith. 13 A true and lively faith, is a supernatural work, wrought in the heart of man, by the Spirit of God, whereby wee apprehended, receive, and apply unto ourselves, Iesus Christ, with all his benefits, righteousness, and redemption. 14 The ordinary means whereby the holy Ghost doth work this faith in the hearts of Gods children, is the ministry and preaching of the Word of God. 15 This faith is nourished, strengthened, and confirmed, by hearing the same Word of God preached and red, as also by prayer, conference, and partaking the Sacraments. 16 A Sacrament is a public work of the Church, instituted by our Lord Iesus Christ, and consisting of a visible sign, or signs, whereby the promises of God, concerning the free forgiveness of our sins, and everlasting life, are firmly confirmed, and sealed up in our hearts. 17 There are onely two Sacraments instituted by our Lord Iesus Christ: The Sacrament of baptism, and the Sacrament of the Lords Supper. 18 baptism is a Sacrament of the new Testament, wherein is signified and sealed unto us, that we are as assuredly washed from our sins, by the blood of Christ, as our flesh is washed with water, In the name of the Father, the son, and the holy Ghost. 19 The Supper of the Lord is a Sacrament instituted by our Lord Iesus Christ, whereby is signified and sealed unto us, that we are as assuredly sustained to eternal life, by the body of Christ crucified, and by his blood shed, as wee certainly eat the broken bread at the Lords Table, and drink the wine out of the cup. 20 Wee cannot be sustained to eternal life, unless we eat the flesh of Christ, and drink his blood. 21 All that receive the Sacrament, do not feed vpon Christ to eternal life, but only such as are Gods elect. 22 Gods elect do eat Christs flesh, and drink his blood, by a true and lively faith in his death and redemption. 23 A man may be assured of his election, by the witness of Gods Spirit, working in him true repentance, and framing his heart to beleeue, and to yield obedience according to the Word, and will of God. 24 When wee receive bread and wine at the Lords Table, we ought to set our hearts and mindes vpon the death and passion of our Lord Iesus Christ, to glorify& praise God, for the most excellent work of our redemption by him: confessing, that therein consisteth all our happiness, and salvation, and that it is no more possible for us to come to the kingdom of heaven without it, then it is possible to live in the world without meate and drink. 24 Such as presume to receive this Sacrament, without thus remembering the death and passion of our Lord Iesus Christ,( to glorify and praise God, for the work of redemption by him) are unworthy eaters and drinkers of it, guilty of the body and blood of the Lord, and eat and drink their own damnation. 26 Wee must prepare ourselves beforehand, for the worthy receiving of the Lords Supper, by examining our knowledge, our faith, our repentance, our purposes and affections, how sound and upright they are before God. Whether Iudas received the Sacrament. certain grounds AND PRINCIPLES OF Christian Religion. Quest. 1. Who are to be catechised and instructed in the Grounds, and Principles of Christian Religion? Ans. All such are to be catechised, and instructed in the Grounds and Principles of Christian Religion, who are ignorant of them, and understand them not, of what estate, and condition soever they be; high, or low; rich, or poor; old, or young; male, or female: for there is no respect of persons with God, but he will that all men shall bee saved, and come unto the Knowledge of the Truth, Rom. 2.11. 1. Tim. 2.4. EXPOSITION. THis order of teaching, and instructing the youth, and ignorant, in the Grounds,& Principles of Religion, hath always been in the Church of God, as plainly appears( first for the Old Testament) in these words of the Lord to Abraham, Gen. 18. Gen. 18.17, 19. Shall I hid from Abraham, that thing which I do? &c. For I know him( saith God) that he will command his sons, and his household after him, that they keep the way of the Lord, to do righteousness, and iudgement, &c. And Deut. 6. Deut 6.6.7, 8. & ●. 20, 21. These words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children, &c. And afterwards, When thy son shall ask thee in time to come, saying, What mean these Testimonies, these Ordinances, and laws which the Lord our God hath commanded you? Then shalt thou say to thy son, We were Pharaohs bondmen, &c. Also Deut. 31. Deut 31.12, 13. Gather the people together( saith the Lord by Moses) men, women, and children, and the stranger that is within thy gate, that they may hear, and that they may learn, and fear the Lord your God, and keep and observe all the words of this Law, &c. What can be spoken more plainly? It being the Lords express goodwill and pleasure, that not onely men; but that men, women and children should be taught, and instructed, in his Statutes and Ordinances. The Prophet david thought it in like manner necessary, that the people generally should come to the knowledge of Gods Word; and therefore Psal. 1. Psal. 1.1, 2. pronounceth him blessed, that takes delight to meditate therein day and night. And Psalm. 119. Psal. 119.9. &c. wherewithal shall a young man redress his way? In taking heed thereunto according to thy Word &c. This might yet further be amplified, by sundry other authorities, as Exod. 12. and 13. chap. Exod 12.26, 27, & cha. 13.24, 15. Psal. 78. Psal. 78.1, 2, 3. &c. &c. All notably showing, how highly God required that every Father, and Master of a Family, should bee so perfect and skilful in the Doctrines and principles of the Law, and Word of God as that they might not only walk directly themselves in the ways of holinesse, and righteousness: but bee able to teach, and instruct their Children, and Families, from generation to generation. To put the which in practise, how religiously careful, the godly Fathers( at that time) were: the commendation, which the Lord giveth of Abraham in the place before alleged, doth plainly show. Of this order of teaching, speaketh the Apostle( for the New Testament) Heb. 5.& 6. Heb. 5.12, 13, 14, &. ch. 6.1, 2, 3. where he termeth these grounds and principles of Religion, the doctrine of the beginning of Christ: and compareth such as haue need to be instructed therein, unto little children, that are to be fed with milk, because they are not able to digest strong meat. And therfore exhorteth, that leaving these things, they should be lead forward to perfection. Hereunto tendeth also the doctrine of the Apostle Paul, Ephes. 4. 1. Thes. 4. 2. Tim. 2. Ephes. 4.11, 12, 13, 14, 15. 1. Thes. 5.14. 2. Tim. 2.24, 25. and in sundry other places. In the primitive Church( after the dayes of the Apostles) there were two sorts of such, as were catechised, and instructed in the Grounds and Principles of Religion. A first sort consisted of such as were of ripe age, and who coming unto Christianity, from among the Iewes, and Gentiles, were first taught these doctrines of the beginning of Christ, of repentance, and faith,( as the Apostle calleth them,) then baptized, and afterward admitted to the Lords Supper. The second sort, were such as were born in the Church, as the children of Christians, who with all convenient speed, after their birth, were baptized, as members of the Church. Afterward, being instructed, they were likewise received to the Sacrament of the Supper. Which order( in a comely and commendable maner,) hath continued in the Church of Christ, even unto this day. Now, wherefore all such as are ignorant, and understand them not, are thus to be taught, and instructed in the Principles of Faith, and Religion: Besides the express commandement of God, whereof I haue spoken before. Another main and especial reason is, because the knowledge and faith of these things, is as necessary to the well-being, and sound estate of a Christian man, as a good and sure foundation is to an house, or other building. For even, as if the foundation be not sure, and good, whatsoever is builded thereupon cannot possibly stand: so, in whomsoever these doctrines and beginnings of christianity are not settled, and established: let such a one make what faire show he will, and attain to as much other knowledge as he can, yet is all in vain, and to no purpose. whosoever( I say) persuadeth himself, that he is a sound and good Christian▪ and yet hath not laid these things for a foundation: he doth but most miserable deceive himself. There is undoubtedly no more stableness in the Christianity of such a one, nor any more reckoning to be made of it, then of a building without a good foundation, ready with every blast of wind to be overturned. In the Church of Christ, the children of God are not all of one age, and strength. And although no man in this life can possibly attain unto an absolute measure of wisdom, and knowledge, in spiritual, and heavenly things,( the perfection hereof, as of all other like graces, being reserved for the life to come:) yet very rare and surpassing excellent gifts hath the Lord bestowed vpon some. So as the Word of God dwelleth in them plenteously in all wisdom; and they are able to comprehend with all Saints, which is the breadth, and length, and depth, and height, &c. Col. 3.& Ephes. 3. Col. 3.16. Ephes. 3.18, &c. Whereas many, yea the greatest part, on the other side, are so simplo in knowledge, and so weak in faith, as that in comparison of an exquisite knowledge, and faith, they are to be esteemed but as little children that are to bee fed with milk, and cannot digest strong meate. Now as it is in vain, to offer strong meat to new born babes; even so, to as little purpose is it, to preach the higher, and harder Doctrine of the gospel unto such, who in the degrees of christianity, are not grown past the Principles, and first grounds of Religion. Which, as it worthily tendeth to the reproof of all such in the ministery, as neglect a constant, and conscionable discharge of this duty, and either teach not at all, or account it sufficient onely to preach: so for the love of your salvation, and to the end you might either bee builded up towards Gods kingdom, by such degrees as he hath sanctified, or utterly made without excuse, and not be able to pled( when ye appear before God, and are called to an account,) that you would haue learned, if you might haue been taught. As I haue been accustomend many yeeres together, and for some part of the evening exercise to handle one, or some of them: So, for your instruction in the mysteries of salvation, and better preparation to the Lords Supper,( which is shortly to bee celebrated, and whereof ye make reckoning, for the most part, to be partakers:) My purpose is,( through Gods assistance) to begin now, a brief and plain exposition of these few points, which( from among the rest) I haue chosen heretofore, and for the most part of them, given you in writing, for that end and purpose. Only craving at your hands, a religious attention and regard, that when you come to give an account of your faith, and how well you haue profited: You speak not as Parrots, but with soundness of iudgement, and understanding. As the Minister, as a wise and faithful Steward, Luke 12.42 1. Cor. 3.1, 2 2. Tim. 4.2. ought to give to every one his portion, and that in due season; milk to the younglings, and strong meat to them that are of age, to instruct the ignorant, to comfort the feeble-minded, to admonish the unruly, to exhort with the sweet promises of Gods grace, and mercy in Christ Iesus, and to terrify with the threatenings of his judgements, according to the diuers occasions that are offered, and that measure of gifts which he hath received: even so is this a duty required also, and that after a special manner; of Parents, and Masters of Families. For it is not enough for them to provide for the bodies of their children, and seruants; but they ought to bee chiefly careful for the good of their souls. Many think that if they find their Seruants sufficient meat and drink, and pay them their wag●s, they haue sufficiently discharged themselves, but they are greatly deceived. For what do they more herein, then the very Turkes and Infidels, that know not God? again, if men think themselves discharged by providing for their children,& by leaving them a temporal patrimony, and in the mean season never regard by the ordinary means which God hath appointed, to make them heires and inheritors of the kingdom of heaven: What do they more, then the very Iewes and Gentiles? To leave them rich in the world, and poor in God; to lay up for them treasures on earth, and to neglect the treasures of heaven, which are the true and everlasting substance? What will this avail them in the end? The dwelling houses of us Christians in this time of the gospel, should be as so many little Churches, using prayer to God in them, sometimes together with our Families, and sometimes more privately by ourselves; catechizing our youth, teaching the ignorant, reading the Scriptures, singing of psalms, examining our Children, and Seruants, how they profit by the public ministry, what Doctrines haue been taught, and exhortations delivered, encouraging the towardly, and rebuking the other. every Master of a Family( in this flourishing time of the gospel) should be able to say with Ioshua, chapter 24. josh. 24.15. I and my House will serve the LORD. And every Mistris and Dame should bee as queen Hester, easter 4.16. who answered Mordecai; I and my Maids will do likewise. Herein haue we also the notable example of david, as psalm 101. Psal. 101.2, 3. Rom. 16.3, 5.14, 15. Phil. 2. And such little Churches were the houses of Philemon, of Priscilla, and Aquila,& of many others that might be remembered. And thus shall we give ourselves, and those that depend vpon us, a passage, and entrance into Gods kingdom. But alack, if we examine the matter, how far are the greatest part of our houses, from being( as it were) such little Churches? Men and women in most of our Families, so unable to teach, and instruct their Children, and Seruants, in the doctrine of salvation: that they haue continual need to be taught, and instructed themselves. So far from praying with, and for their Families, that very seldom they pray for themselves. And then too, how coldly and carelessly? how without sound knowledge, sense, or consideration, either of their own wants, and necessities, or of Gods mercy, and favour in Christ Iesus? It is too apparent. But I pass to a third use. As to the being of an house, there must not onely a foundation be laid, but the rest of the building in order ensue: so to the being of a sound and absolute Christian, there must not onely be a true knowledge and understanding of the first grounds, and principles of Religion, but a zealous, and religious profiting also, in the rest of the Doctrines, which the Lord hath revealed in his Word. It being in very dead, an unseemly thing, for such as haue the preaching of the gospel among them, to be always sticking in the first grounds of Religion; yea, even as monstrous, as it is to remain always a child, and not to grow from the degrees of infancy, having fit means, and nourishment orderly applied. We haue heard the Principles of Religion, with other Doctrines of the gospel, plainly, and familiarly taught: we haue had liberty, and opportunity, many dayes and yeeres together, to meditate vpon them, and to exercise ourselves in them. Is it not then a very great shane, and an intolerable vnthankefulnesse, that wee should continue to bee herein but as little children, that know not the right hand from the left? If we should be asked any question touching our worldly affairs, we can( for the most part) give a ready answer, and render a sound reason of that we say: but if we be asked any question, touching our estate before God, and how the case standeth with us concerning Faith, repentance, peace of Conscience, and other like graces of Sanctification: wee will many of us be found mute, and know not what to say; yea, and which is most of all lamentable to consider, nothing at all are we ashamed for the most part, to consider our ignorance, in this behalf: This old Popish poison hath so infected mens hearts, that ignorance is the mother of devotion; And that if they can say the Lords Prayer, &c. If they come to the Church, and go under the names of Christians, and Protestants, it is sufficient. And more preciseness then necessary, to labour for further perfection: wherein they wretchedly deceive themselves. But to help and remedy this( as much as is possible) remember always( I beseech you, Brethren) and keep this in mind, that the best Christians, and such as be endued with greatest graces, are very far from being thus conceited of themselves. They, even they( I say) seeing just cause to complain, and find fault with their own ignorance, and slackness in holy duties; and to bee more grieved with that which they want, for the enriching and furnishing of their souls; then joyous in that which they haue attained. And that he on the other side, which thinketh of himself, either that he is already forward enough; or that a little more knowledge, zeal, or holinesse will serve the turn: Such a man hath undoubtedly no true zeal, no true holinesse, no sound knowledge or Religion at all. For it is but a seeming,& show of Religion, where there is no care of increasing it. Many there are at this day( the Lord knoweth) of whom it may truly be said, that they are grown to be old and ancient men and women in yeeres; but yet remain very children in knowledge and understanding of heavenly matters: near unto death, and so to the salvation of their souls,( as a man would think▪) when their age is considered, but very far from the same, do they plainly show themselves to be, when their Religion, and godliness, and the fruits of their love to the Preachers, and professors of the gospel, bee duly examined, and regarded. And which is most lamentable to consider, as none commonly are more ignorant, then the elder sort of men and women: so, none more careless of instruction, nor any more unapt, or unwilling to be taught. I haue known many in this Congregation, even from their childhood; and among the rest, some of them twenty yeeres, some ten, some more, and some less: In all which space, as they cannot deny but that they haue had sufficient time: So may I boldly, and with good conscience( I praise God) affirm, that they haue had means in some good measure to be nourished in the way of salvation, and to be builded up towards Gods kingdom, in the sanctifying graces of his blessed Spirit. But can it bee said withall, that they haue received this nourishment, and are so builded up? It were surely a blessed and comfortable thing, if this might truly be so verified, and affirmed: And that the contrary were not rather too apparent, to our worthy shane, and reproof. Many of us are grown in wealth, but not in Religion; grown in yeeres, but not in grace. Nothing at all nearer, but rather much further from salvation, then so long ago; yea, I say, then ten, or twenty yeeres since. Stepping a foot forward( as it were) some Sabbath dayes when they list to come to the Church, and to lend an ear to the hearing of Gods Word: but running much faster from it, even the greatest part of those very daies, besides all the other dayes of the weekes following: It being out of doubt, that one little sleep, or sluggish fit, in the time of preaching, and Prayer; one vain Oath, the cherishing of one corrupt affection, be it either to anger, malice, incontinency, oppression, &c. the exercise of the tongue in one vain word, bee it in swearing, lying, mocking, slandering, and the like: Any one of these( I say) or any such like, set a man much further back in the way of salvation, then all the labour and pains that a Minister of Christ can take in preaching, exhortation, and doctrine will be able to help him forward again in many dayes. The way to heaven is an ascent, and a going upwards; but this is a declining and a going downwards. And easily( as wee know) may a man go much further down a steep Hill in the space of one hour, then he shall be able to recover again in many houres, though he sweat, and take never so much pains to do it. But now to make an end of this point. As the Papists are evidently discovered to haue hard hearts, and to bee deadly enemies to the salvation of Gods people, in denying them the Bread of Life, without which, there can be nothing but fearful death. And as this which hath been spoken, bewrayeth the wretched, and miserable condition of all the rest: So, it teacheth us, not onely to glorify God, and to praise his Name, for vouchsafing us the pure preaching, and free passage of his Word, with freedom to hear it, to learn it, and to make profession of it: but also to pray, and beseech him, for the gracious assistance of his blessed Spirit, together with the ministery and preaching of it, that so wee may not enjoy so great a grace in vain, but take the opportunity( whiles he in mercy doth vouchsafe it) to bee builded up from one degree of holinesse to another, even until we become perfect members of Iesus Christ, and enjoy eternal life. Quest. 2. What is Christian Religion? Answ. Christian Religion consisteth in a true,& sincere acknowledging of that truth, which is according to godliness, Tit. 1.1.2. Pet. 1.3. 1. Tim. 6.3. EXPOSITION. THis term, or phrase of speech, Religion, is derived from a word which signifieth to forsake, or leave off, because thereby wee leave and forsake false gods, all errors, and earthly desires, and seek after the True God, after truth, and heavenly things. It signifieth a friendship, a knitting, a unity or league, with the true, and everlasting God. And sometimes it is set forth also by the name of Marriage, or wedlock. For as they that are confederate, are united together, and made one by a League, or covenant: so God and Man are knit together by Religion. And as by marriage, the Husband, and the Wife, are made one body: so by Religion we are knit into a spiritual body with God, and with the son of God, as with our bridegroom, and Head. Whereupon it followeth, that whosoever are not truly religious, they haue no fellowship at all with God; they are no members of Iesus Christ; they are not sealed to eternal life, but Truce-breakers, disloyal, and infamous before the face of God. Secondly, when wee speak of Christian Religion, wee mean the Religion of Iesus Christ. For the word Christian, is derived from Christ, of whom wee haue the name of Christians, being unseparably knit unto him, by true Faith, and being members of that body, whereof he is the Head. But to pass from the meaning of the words, unto the matter. Christian Religion consisteth in a true, and sincere acknowledging of that truth, &c. In these words where it is said not simply, that Christian Religion consisteth in the knowledge, but in the acknowledging, or confession of the Truth: And not in a bare, or verbal, but in such a confession, or acknowledging as is sincere, and true: these two points are especially offered to our consideration. First, what every true Christian must aclowledge, and make profession of: and secondly, how and after what manner the famed must be done. As touching the first; every tongue ought to confess to the glory of God, as the whole truth which he hath revealed in his Word: so especially the faith, and hope, which we haue in Christ Iesus to eternal life: yea, even the whole doctrine of that our faith and Religion, boldly, and publicly, as occasion is offered. In this sense doth the Apostle writing to the Hebrewes, chapter 3. call Christ Iesus the High Priest of our profession. Heb. 3.1. Heb. 10.23 & cha. 13, 15. And after, chapter 10. Let us hold fast the profession of our Faith without wavering. And chap. 13. Let us by him offer the sacrifice of praise always to God, that is, the fruit of the lips which confess his Name. Herein we haue the examples of the Apostles, Act. 4.8, 9. &c. chap. 5.30. Act. 24.14, 15. 1. Tim. 6.12, 13. Acts 4. and of Paul before Felix, chapter 24. Of Timothy, as is testified to his commendation, 1. Tim. 6. Yea, even of our Lord Iesus Christ himself, who under Pontius Pilate witnessed a good confession. Now although all these, as a cloud of Witnesses may seem suffcient to confirm us in the truth of this point; yet being( as it is) a matter of great importance. and most necessary for our times, to be thoroughly considered,& urged to mens consciences: ● will labour to make it yet more apparent, by some special reasons. First, the confession of our Faith, and hope in Christ Iesus, hath a great promise of a rich reward, joined with it, and added unto it; whereas the starting back from it, hath on the contrary a grievous curse. As both parts hereof are plain, in the words of our saviour, Math. 10. Math. 10.32, 33. whosoever shall confess me before men, him will I also confess before my Father which is in heaven; and whosoever shall deny me before men, him will I also deny before my Father which is in heaven. And to be denied of Christ, before his Father: what is it else, but to bee utterly cast out of his presence, and from all partaking of his grace, and favour. Secondly, this confession is a necessary fruit, and consequence of Faith. For where true Faith is in the heart, there will follow confession with the mouth, as 2. Cor. 4. 2. Cor. 4.13. Because( saith the Apostle) wee haue the same Spirit of Faith, according as it is written; I believed, and therefore haue I spoken: We also beleeue, and therefore speak. he that is either afraid, or ashamed to confess Christ and his gospel with the mouth: such a one undoubtedly, hath not the true Faith of Christ in his heart. If thou shalt confess the Lord Iesus with thy mouth,( saith the Apostle, Rom. 10 Rom. 10.9, 10. ) and beleeue in thy heart, that God raised him from the dead, thou shalt be saved. For with the heart, man believeth unto righteousness; and with the mouth, man confesseth to salvation. again, how acceptable a thing it is in the sight of God; what an excellent branch of true Christianity; how necessary for the sealing and assurance of our salvation, to adjoin a sincere confession of the mouth, with a faithful believing of the heart. It is further confirmed, Psal. 116. Psal. 116.10. I believed( saith the Prophet) and therefore did I speak; meaning in way of confession, to the glory and praise of GOD. Hereunto belong also the notable confessions of Nathaniel, joh. 1. joh. 1.49. Rabbi, thou art the son of GOD, thou art that King of Israel. Of Peter, matthew 16. Mat. 16.16 in the name of all the Disciples, Thou art the Christ, that Son of the living God. And joh. 6. Joh. 6 68, 69. Lord, to whom shall we go? Thou hast the words of eternal life. 1. joh. 4.15. And we beleeue,& know, that thou art that Christ, that son of the living God, 1. joh. 4. And whosoever confesseth, that Iesus is the Son of God, in him dwelleth God,& he in God. Thus you see some reasons, wherefore every true Christian must confess,& aclowledge that truth, which is according to godliness: Yea, and how plentiful the Scripture is, in describing& setting forth the notable confessions of the Saints and seruants of God, after their Calling, and conversation to the Faith of Christ. Whereby the truth of this point is clearly confirmed, that herein we haue a notable argument, that wee are true Christians indeed, and do undoubtedly belong to eternal life: if we haue so profited by the preaching of the gospel, as that together with the planting, and establishing of a true,& lively faith in Christ Iesus, to the free, and particular forgiveness of our sins, to our justification, and salvation: We find ourselves able in some acceptable measure, and zealous, and willing according to our measure, to make profession hereof, without wavering, and without being ashamed of the same. Whereas on the contrary, how great a fault, and how untolerable an vnthankefulnesse it is, either not to know how to make this confession, or to deny it, or to be ashamed of it: besides the express words of our saviour himself, Math. 10. which I alleged before: This is further manifest, 2. Tim. 2. 2. Tim. 2.12. If we deny him, he will also deny vs. Now let us consider what profitable uses may be made of this. First, wee may see by that which hath been spoken, that wee are not left at our own liberty, whether wee will make a solemn, and sound profession of the gospel, and Religion of Christ, or no, no more then it is at our own choice, whether wee will beleeue, or no; or whether wee will bee saved, or not. They that think the confession of the truth of the gospel, and Religion of Iesus Christ, to be of no absolute necessity, but a thing indifferent, whether it be done or no; such are no better then very Libertines, that would live as they lust, and who indeed make no conscience of any Religion at all. Secondly, we see that it is not enough for us not to deny Christ,& the gospel, but it is required of us, that wee confess him and his truth, even before men. Let us know, that confession, and salvation, must go together: If we wait for the one, we must express the other. If confession go before, we may build surely, and ground ourselves strongly vpon the promise of Christ, that the salvation of our souls shall follow after, and that no man shall bee able to take it from vs. This made the Apostle say, 2. Tim. 1. 2. Tim. 1.12 For this cause I suffer those things, but I am not ashamed, for I know whom I haue believed: and I am persuaded he is able to keep that which I haue committed unto him against that day. Thirdly, it is required of us, that we show ourselves ready, and absolute, to give a reckoning of our Faith, and hope; of our profession, and Religion, whensoever we shall be thereunto required. For it is greatly to the honour of God, when his seruants prepare themselves to set forth his truth, and are not afraid of the threatenings of such as are the enemies thereof. And this is that which the Apostle Peter teacheth, 1. Epist. 3. 1. Pet. 3.15. sanctify the Lord in your hearts, and bee ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness, and reverence. Fourthly: if it be a duty that lieth vpon us, to make profession of our Faith& Religion: It is then of necessity that we labour to know the doctrine of Faith, and the truth of Religion. For profession of the Faith, presupposeth a knowledge of the faith. For how can we confess that which wee know not? or manifest that to others, whereof wee are ignorant ourselves? And lastly: seeing it is a duty to open our mouths for the confession of his Name, who hath called us to the knowledge of his truth: it standeth us vpon to pray for the Spirit of strength& courage, that wee may be able to stand in the time of danger. For it is not in all that know, and aclowledge the truth in their hearts, to avouch it,& to maintain it, to confess it, and to stand to it: but this is onely in such as haue received, the strengthening power, and grace of Christ. And therefore notably saith the Apostle of himself, Phil. 4. Phil. 4.13. I am able to do all things through the help of Christ who strengtheneth me. And so prayeth he for the Colossians, chapter 1. Col. 1.11. that they might bee strengthened through the glorious power of Christ. This may suffice to bee spoken in this place concerning confession, or acknowledging of the truth. In the handling whereof I haue been the more large; not onely because it is an excellent branch of true Christianity, a notable argument of election, and a principal part of that obedience which the Lord requireth at our hands: but also in that, whereas at this day, it should of every one bee taken up, and that with earnestness, and delight: It is of the greatest part, either neglected,& even rejected, as a matter of no weight, or as a thing too base for mens estate, and countenance in the world: or else contemned, scorned, and derided, as a matter most odious, foolish, and vain. Such ignorant Atheists, and godless persons, there are too many at this day,( notwithstanding the clear light of the glorious gospel of Iesus Christ shining amongst us,) that will not stick to condemn that with the reproachful terms of new-fanglenesse, preciseness, &c. and to make a by-word,& a scoffing term of that, which the Lord so highly commendeth; yea, and earnestly requireth( under the pain of condemnation) of every one that belongeth unto him. Deadly also to hate, disgrace, and despite those( to the uttermost they may) that profess Christ, and his gospel; yea, even in regard of their profession. For which( if they had any grace in their hearts) they would think the better of them, glorify, and praise God for them, and settle themselves to join together with them, in a sweet harmony, and sound consent. But as all such do hereby plainly discover of what spirit they are: and that being( by their own confession) no professors themselves of Christs gospel; it is not the Spirit of Christ, but the spirit of Satan, that ruleth and reigneth in their hearts, and causeth them to utter such blasphemy with their mouths: So, must we learn hereby, not to bee discouraged, but to hold fast the profession of the glorious Gospel of Iesus Christ, without wavering: Patiently in regard thereof passing through honour, and dishonour, through evil report, and good report, not being dismayed, how odious and contemptible soever it bee in the world: and what trouble, afflictions, or persecutions, may come vpon us, for well discharging our consciences in this behalf: Saying every one with the Apostle, Rom. 1. Rom. 1.16. I am not ashamed of the gospel of Christ: it is the power of God to salvation. And with the Prophet david, psalm 119. Psa. 119.46 I will testify of thy Statutes, even before Kings, and will not be ashamed. The second Branch. having spoken at large, of the acknowledging, or confession of the truth: Now, as touching the second part of this definition, and to make it also as plain, that Christian Religion consisteth not in a verbal, but in a true, and sincere confession, or acknowledging of the truth: That is is not enough to profess Christ, and his gospel, and to be sound, and resolute in the matter but that the manner also must be duly respected, that it bee sincere, upright, unfeigned, and free from all hypocrisy, and dissimulation: Let us observe, and know, that such professors only haue evermore been accepted, and approved of God. There haue always been two sorts of such, as haue made profession of the truth: the profession of the one sort, consisting onely in words, and outward shows: but the profession of the other, not onely outward, but proceeding from a faithful, and sincere affection. Of both these sorts, had our Lord Iesus Christ experience, John 6. Some of the Iewes followed him from place to place, with honest, and good hearts, vnfainedly desiring to be taught, and instructed by him in the way of salvation; not murmuring when they heard any thing delivered which they understood not; nor taking any occasion to be so offended, as to forsake, and give him over: but they constantly cleaved unto him, and continued with him, as with the son of God, and the onely Lord of life, and salvation. But another sort, and as it is very probable, the greater part followed him, with more regard of their bellies, then of their souls, hoping, that he would haue always fed them to the full, and plentifully furnished them with all manner of earthly good things, without any care, or pains on their behalf. But when they saw their expectation deceived, joh. 6.26, 27, &c. & heard Christ reprove such carnal affections, and exhort them to labour, not for the meat which perisheth, but for the meat which endureth to eternal life: then they began to murmur and grudge, and to bee so highly offended at him, and with his doctrine, as in great displeasure, and despite, utterly to forsake, and give him ever. In Gen. 4. Gen. 4.4. it is plainly recorded, that when there were but four persons, which worshipped the True God, externally witnessing their Religion, in offering the first fruits of the sheep, and of the ground: yet one of them, namely Cain, was a very hypocrite: his profession of Religion, and worship, was onely outward, and therefore rejected of the Lord: but Abel his sacrifice and service, was not onely outward, but proceeding from a faithful, and sincere heart. According as Heb. 11. Heb. 11.4. the Holy Ghost thus testifieth to his notable commendation: By faith Abel offered unto God, a greater sacrifice then Cain, by the which faith he obtained witness that he was righteous. In the Families of Abraham, and Isaac; Isaac and ishmael; jacob and Esau received circumcision alike, which was then the external sign of their profession; by reason whereof, they were all accounted the worshippers, and seruants of God: but yet onely Isaac and jacob were true worshippers, and faithful seruants, as Heb. 11.& 12. Heb. 11.18. cha. 12.16. In psalm 50. the Lord himself expostulateth the matter,& with great authority reasoneth with such, whose religion is only in words, and outward shows, Psa. 50.16, 17.23. saying, What hast thou to do, to declare mine Ordinance, that thou shouldst take my covenant in thy mouth, seeing thou hatest to be reformed, and hast cast my words behind thee? But unto the other, he speaketh thus, he that offereth praise, shall glorify me: and to him that disposeth his way aright, will I show the salvation of God. For the further description also of both these sorts of professors, belong the Parables which Christ useth in the gospel, of the Field, floor,& of the Net: as Mat. 13. Mat. 13.24 &c. &c. For as in a Field that is sown, there comes up not onely good corn, but Thistles, and other weeds: and in a threshing floor there is not onely pure wheat, but also chaff: and as in a Net, that is cast into the water, there comes up not onely good things, but also bad: So in the visible Church, among such as profess the gospel, there are not onely such as are sincere,& faithful, but hypocrites also, and faithless worshippers, and servers of God: Not onely such as with good consciences, pure hearts, and faith unfeigned, do serve and obey the Lord: but such also, as are even Reprobate to every good work, and whose end is to bee cast eternally from the presence of God, and to be burnt as chaff in the fearful furnace of his indignation and wrath. Thus it being manifest, that there haue always been these two sorts of professors: Now let us more particularly examine their several properties; and how herein they differ one from another. The first sort do profess Christ, and his gospel, but not in truth and sin●erity: They haue onely a show of true Religion and godliness, being voided of al faithful obedience towards God. But the Religion of the other sort is in all goodness, righteousness, and truth, they still endeavouring to practise, and perform in the whole course of their conversation, whatsoever they know and profess, according to the will and Word of God. They content not themselves in saying, Lord, Lord: we are Christians; wee are Protestants; and we profess the Gospel: but they haue a care, and conscience to amend their lives, and to bee reformed in that which is amiss: Whose knowledge is not fruitless, nor their faith dead, but they are zealously inflamed to walk according to their knowledge, and to approve their faith to be lively, with the lively fruits of holinesse, and righteousness. As the Hypocrites greatest care is to be well esteemed of among men: So, the true Christian, how he may be well approved of in the sight of God. As the one sort work their salvation securely, coldly, and carelessly: So, the other in fear and trembling, as they are taught by the Apostle, Phil. 2. Phil. 2.12. & cha. 3.13, 14. striving against the corrupt lusts, and motions of their hearts; and with the Apostle, chapter 3. forgetting that which is behind, and endeavouring themselves unto that which is before, yea, following hard towards for the price of the high Calling of God in Iesus Christ. again, as the Hypocrite hath no settled resolution, in life and death to obey the truth, and will of God; but is mutable, wavering, and unconstant in all his ways: the other clean contrariwise, with full purpose of heart, according to the exhortation of Paul, and Barnabas, Acts 11. Act. 11.23. do cleave unto the Lord. The Hypocrite will oftentimes abstain from the grossest sins,& speak against such as are defiled with them: but then never are so touched with the sight and feeling of their own sins, as to cry out with the Apostle, Rom. 7. Rom. 7.24 O wretched man that I am, who shall deliver me from this body of death? They will not stick sometimes to do that which is necessary, and commendable; but they never do any thing with such affections as Gods Children do, who are alured with the mercy of God, and love of Christ: as Psal. 130. Psal. 130.4. But mercy is with thee, that thou mayst be feared. And as the Apostle saith of himself, and of all the rest of the faithful, 2. Cor. 9. 2. Cor. 9.14. The love of Christ constraineth us, &c. Many more particulars might bee remembered to manifest this difference betwixt the true-hearted Christian, and the carnal gospeler, or counterfeit Professor. But by this we may clearly see, and discern, that it is no sufficient argument to prove any man to bee a good Christian, and in the state of grace, and salvation, because he comes to the Church, hears the Word, receives the Sacrament, and will say that he is no Papist, &c. For all this, and much more, did the Iewes in time past, and yet, as the Apostle teacheth, Rom. 2. Rom. 2.28. were but Iewes outward: And so, all this, and much more may wee do at this day, and yet be but Christians outward: we may come to the Church, hear the Word, receive the Sacraments, profess the Religion established, and yet bee but Hypocrites. And the Reasons are: First, because the promises of Gods grace, and mercy in Christ, are not tied to such outward circumstances, and observations, but belong onely to such as are elected, and humbled by Gods Spirit, to walk in the obedience of his good will. And secondly, because God abhorreth all halting in his service, and will not accept the hart by halves, nor be served by piecemeale, as Saul did, 1. Sam. 15. 1. Sam. 15.15, &c. but he will haue the whole heart to bee given unto him, as that which he especially respecteth, and aimeth at. And therefore Pro. 23. Pro. 23.26. My son, give me thy heart, and let thy eyes delight in my ways. And now to make some use of this. First we see by that which hath been spoken, that to approve ourselves good Christians, wee must not content ourselves with outward circumstances in Religion: but having a reverend fear of the Lords majesty imprinted in our hearts, and inwardly in our souls, respecting his blessed will, and faithfully remembering his unmeasurable love, and tender kindness towards us in Christ Iesus: Wee must perform all outward circumstances, in coming to the Church, in hearing the Word, &c. as fruits of our true, and inward zeal to Gods glory, and as testimonies of our obedience, and thankfulness to his majesty, in regard of his manifold mercies towards us, and then shall we be accepted in them, and in every of them. Whereas, if the heart and mind bee not sincere and sound, and do not directly aim at Gods glory, and at the obedience of his commandements, though we be never so forward in all outward respects: yet shall we in no measure be accepted, but utterly rejected of him. He will say unto us, as he said unto the Iewes, Esay 1. Esay 1.12. Who required this at your hands, to tread in my Courts? For as the Apostle saith of Circumcision, so it is true of Christian Religion, that it is especially within, in the heart and in the Spirit: the glory, and praise thereof being not of men, but of God, Rom. 2. Rom. 2.29. They that content themselves with a bare profession of Religion, having no care, nor conscience withall, to glorify God, and to s●ale the assurance of their own salvation in the sound fruits, and effects of it: All such are utterly unworthy the name, and Title of Christians; the Doctrine of the gospel cannot be said to haue taken root in their hearts: the fruits which proceed from them, are not the fruits thereof, planted in their hearts by Gods Spirit: but the fruits and effects of their infidelity and hardness of heart, engrafted in them by the spirit of Satan, as a sure seal of their just condemnation. According as of this difference, speaketh our Lord Iesus Christ himself, Math. 7. Math. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father, which is in heaven. And, Not the hearers of the Law( saith Saint Paul, Rom. 2. Rom 2.13. ) are just before God, but the doers of the Law shall be justified. And therefore, Iam. 1. Iam. 1.22. Bee ye doers of the Word, and not hearers onely, deceiving your own selves. Hereunto also appertain the words of our Lord Iesus Christ unto his Disciple, Luke 6. Luke 6.46. Why call ye me Lord, Lord, and do not the things which I say? plainly thereby teaching, that such as profess themselves to be the seruants of Christ, must haue an holy desire and endeavour, to walk in the obedience of his Commandements; or else will he utterly disclaim, and disallow all their profession, and protestations of religion, and doing him service, as but mere hypocrisy, and words of lies. And trust not in lying words( saith the Lord, jer. 7. jer. 7.4. ) saying, The Temple of the Lord, The Temple of the Lord; this is the Temple of the Lord. Seeing the heart in truth and sincerity, must bee joined with the mouth, in word, and profession: it highly standeth us vpon to pray unto God, for a right reformation of our hearts. For, even as the water that floweth out of a corrupt fountain, must of necessity be vnsauoury, and unwholesome: so as long as the heart and mind, from whence all the actions of mans life proceed, doth remain corrupt, and unsound, it is utterly unpossible to perform any thing that is holy and pure before the Lord. Rightly therefore doth the Apostle, Ro. 12. exhort the faithful, that to the end they may offer their bodies a living sacrifice, Ro. 12.1, 2. holy, and acceptable unto GOD, they should begin at the change of their mind: Be ye changed( saith he) by the renewing of your mind. For as when a man intendeth to haue a fruitful increase, either of corn, or of any other commodity: he will first apply himself, to clear, and roote out of his Land, all evil Weeds, Brambles, and briars, that may hinder the growth of it: so, to the end wee may bear fruit unto God, in such an holy, and religious conversation, both concerning his majesty, and concerning one another, as his name may be effectually glorified in these our mortal bodies: We must first be cleansed of all corrupt, and naughty affections, inclinations, and lusts, which are as so many brambles, and hurtful weeds in our hearts, and minds; and which, unless they be plucked up by the roots, will so hinder, and choke all the motions of Gods grace,& so 'allure us to the vanities of this world, that we shal never be able to perform any holy obedience unto the Lord. This doth our Lord Iesus Christ confirm, Math. 6. Math. 6. 2●. If the light that is in thee, bee darkness, how great is that darkness? The heart, the mind, and understanding of man, ought to be light, and shining, even as at the first it was so created; but by original sin, it is become the seat, cause, and fountain of all darkness,& of all manner of sins that are continually committed against both God, and Man. And now, if the heart, and mind, which as a light and bright burning Candle, should direct, and govern all our actions, and enterprises: if that be darkness: if that bee corrupt, defiled, and disordered: how great( as Christ saith) is that darkness? No marvell is it then, though men do most licentiously wallow in all kind of ungodliness and sensuality. For this cause most notably, Ephes. 4. Ephes. 4.18, 22. &c. doth the Apostle exhort the faithful, to cast off, concerning the conversation in time past, the old man: and put on the new man, which after God is created in righteousness, and true holinesse. Whereby he plainly sheweth, that it is of necessity, that wee haue the affections, and dispositions of our hearts and mindes clean altered, and transformed; to will, to desire, and do that which is good and holy in the sight of God; or else it is utterly unpossible, to haue any comfortable assurance that we belong to eternal life. But now, this so great a change and alteration in the heart and mind, is no work of nature: 1. Cor. 2.14. For the natural man perceiveth not the things that are of Gods Spirit: but it is a special work of Gods grace, and therefore by faithful and fervent prayer, to bee sought at his hands. For unless he change our hearts, wash the filthiness of our souls, renew our minds, regen●rate our affections, sanctify us unto holinesse, and of carnal men, make us spiritually minded; we shall always remain corrupt, profane, unclean, and abominable: And no unclean, or abominable thing, shall enter into the kingdom of God; as it is expressly pronounced, Reu. 21. Reu. 21.27. queen. 3. What doth that truth teach us? Answ. What wee are to know, and beleeue concerning God; and what to know, and beleeue, concerning ourselves, jer. 9.23, 24. jo. 17.3. Col. 2.13, 14, 15. ALthough very high, and exquisite is the true knowledge,& very many the points and principal branches of our Christian Religion, wherein, every one that looketh to be saved by the Death of Christ, ought soundly to bee grounded, and established: yet may they all be comprehended, and knit up in these two: to know God, and to know ourselves. Insomuch, that if we know God truly, and as he ought to be known: and on the other side know ourselves, as wee ought to know ourselves: then haue we attained to an excellent measure of true Christian knowledge: whereas contrariwise, if wee be without this knowledge of God, and of ourselves, what show soever we make in the world, and what opinion soever we haue of ourselves: yet can wee haue no true peace of conscience, nor sound ioy in the holy Ghost: wee can haue no assurance that wee are right Christians, but even strangers from the covenant of Grace, who haue no inheritance among the Saints. But if any, at the hearing of this, be ready to imagine that this is an easy knowledge, and may soon be attained: let not such deceive themselves, but seriously consider, and understand, that whereas our Christian Religion is said to consist in the true knowledge of God, and of ourselves: the meaning is not, that it is sufficient for a Christian man to know, that there is a God; but( as the Prophet jeremy saith, he must know, and understand, that the Lord is God: that he sheweth mercy; and how, for what cause, and to whom he sheweth mercy: that he worketh righteousness, and executeth iudgement: and how, and for what cause, he doth these things in the earth. We must know him to be our onely True God and Iesus Christ whom he hath sent, to be our alone saviour, and Redeemer. Again, concerning ourselves, it is not enough to know, that wee are creatures created by God, but wee must know, how, by what means, and so what end we were created, in what estate wee remain, and in what estate we shall continue, in respect of salvation, before God. It is not then so easy a matter to haue this knowledge in substance and truth, as many are apt to think, the whole sum of true wisdom, and godliness, being comprehended in it. We that are the Ministers, and preachers of the gospel, apply all our study about this knowledge, and yet are never able to attain the height, and fullness of it. 1. Cor 13.9. When we haue done all we can, yet wee still know but in part, and prophesy but in part: And therfore how far the common and general multitude, which little, or never study vpon she matter, and little profit by that which is taught them: how far( I say) they must of necessity be, from a full, and sufficient measure of understanding herein, every mans conscience cannot but assure him. When wee think vpon God, we see, that infinite are the things, which may sooner be sought, and enquired, concerning the knowledge of him, then either found out, or plainly expounded. For which cause, we must never speak, nor think of him, without great reverence, and Religion. And to the end we may do so, wee must always consider on the one side, how great, and unsearchable his majesty is; and what worship, fear, and service is due unto him. And on the other side, how vile, and abject our own estate and condition is; how weak, or rather how corrupt, and perverse iudgement we are, especially in those things that do concern divine and spiritual understanding. For this is the right way to true Christian wisdom, and knowledge. And these two parts of it are so linked and knit together with a mutual knot, that which of them goeth before, or engendereth the other, it is a hard matter to discuss. For whosoever knoweth not God, he cannot possibly know himself; And whosoever knoweth not himself, he cannot possibly know God. And such a one, as is ignorant both of the knowledge of God, and of himself, he is ignorant of all happiness, that may any way concern himself; his estate is most miserable, what show so ever to the contrary, he may carry in the world, to blear the eyes of men. again, as every one is by the knowledge of himself, and his own misery, not onely pricked forward to seek God, but lead, as it were, by the hand, to find him out: so is it also certain, that a man never cometh to the knowledge of himself, unless he hath first beholded the face of God, and from the beholding thereof, do descend to the consideration of himself. For such is the pride, that is naturally planted in us, that wee always think ourselves to bee righteous, wise, and holy enough, until such time, as wee be manifestly convinced of our own unrighteousness, filthiness, and uncleanness: the which is done, not by looking vpon ourselves onely; but vpon the purity also, and holinesse that is in God, which is the rule, whereby this iudgement is to be tried. For in as much as we are naturally inclined to hypocrisy, a certain vain resemblance of righteousness doth sufficiently content us, in stead of true righteousness indeed. So long as we look no further then the earth, we wonderfully please, and sweetly flatter ourselves, in our own wisdom, power,& strength; but if wee once begin to raise up our thoughts to God, and to consider what a one he is, and how exact is the perfection of his righteousness, wisdom,& power, after the rule whereof we ought to be framed: then, that which before did please us in ourselves with a false pretence of righteousness, shall become loathsome unto us, as very heinous wickedness: that which did marvelously deceive us under the colour of wisdom, shall then stink before us as extreme folly: that which did bear the face of strength, shall be proved to be most miserable weakness: So slenderly doth that which is good in our eyes, answer in proportion, the excellent pureness that is in God. Much more might be added to amplify this: but we shal haue occasion to consider further of it, in the next point. In the mean season, you may see by this already delivered, how rightly the sum of Christian Religion, is said to consist in the knowledge of God, and of ourselves. For as the true knowledge of God doth rightly bring saving health; and as the same abundantly sufficeth to sanctification, and salvation to all faithful Christians: And again, as without this knowledge, all other knowledge is nothing worth. It being even eternal life, as Christ himself affirmeth, thus to know God: even so the knowledge of ourselves, and of our own miseries, is necessary to the obtaining of inestimable comfort and consolation. And as to bee ignorant of God, is a damnable ignorance: so also not to know our own wretchedness, is a blindness most miserable. Let us therefore bee zealous in prayer continually unto God, that through his grace, wee may attain to the true knowledge of both these points: And let us willingly suffer ourselves to be instructed in them, by the diligent hearing of the Word of God preached, by reading the Scriptures, with such godly and learned Expositions, as are made thereof: as also by often conference with the Minister, and such others as may be able to inform and help vs. For if wee know not our own misery, and the greatness thereof, wee cannot know the greatness of Gods mercy, neither can we desire him to deliver us from the greatness of our sins. And if we do not desire deliverance from our wretchedness, it is not possible that we should obtain it, because God hath promised it, onely to them that seek it: As Mat. 7. Math. 7.7. ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Also before chap. 5. Chap. 5.6. Blessed are they, that hunger and thirst after righteousness; for they shall bee satisfied. And again, chapter 11. Cha. 11.28. Come unto me, all ye that are weary, and laden, and I will ease you. Quest. 4. What is God? Answ. God is a Spirit, which is most simplo, most holy, eternal, infinite, of inestimable glory, majesty, and power, all-sufficient, onely wise, onely good, most just, most merciful, and therefore one. EXPOSITION. BEfore I enter into the particular branches of the description: seeing that not onely the natural man,( as the Apostle teacheth, 1. Cor. 2. 1. Cor. 2.14. ) but even he also that is most spiritual, and hath attained to a most exquisite measure of perfection, neither hath, nor can comprehend those things with a clear and absolute knowledge, that do concern the divine majesty, which is so clothed with such an incomprehensible brightness, and glory, as cannot be expressed with all mans wisdom. And yet, notwithstanding, such is our estate and condition, who are mortal men living in this world, that wee can bee ignorant of nothing, with greater danger: forasmuch as to this end we were created, and are called to heavenly grace; that we should know, aclowledge, worship, fear, serve, and glorify him. For this cause, not grounding any opinion vpon mens determinations, or weak definitions,( lest wee worship the inventions of our own hearts, and follow the toys of foolish brains:) but that we may speak rightly, judge truly, and to the honour of his high and heavenly majesty: Let this always stand with us for a perpetual rule, that God cannot bee rightly known, but by his Word; and that if wee curiously search, and inquire further of him then the Scriptures do teach, we are worthy to be blinded, and punished for overgreat presumption. We may read, Exod. 19. Exod. 19.9.12. how that before that singular and notable communication wherein the Lord God in the Mount of Sinai talked with Moses, in the hearing of the people of Israel; he said unto him: Thou shalt set marks unto the people round about the Mount, saying, Take heed to yourselves, that ye go not up to the mountain, nor touch the border of it: whosoever toucheth the Mount, shall surely die, &c. So, wee see, that it was present death to pass the bounds, and limits which were prescribed. It is evident also in the Scripture, that the most entire, and dearest friends of God stood amazed, and trembling, as often as God in any outward show, of his own accord, did offer himself unto their sight. Examples of such dismaying wee haue, Iudges 13. Iudges 13.22. and Esay 6. Esay 6.5. and in diuers other places, as wee shall see further hereafter. In some of which, this was a common saying, Wee shall die, because the Lord hath appeared unto vs. And therfore the History of job, to throw men down, with the knowledge of their own folly, weakness, and uncleanness, bringeth always the principal proof to convince them, from the description of Gods wisdom, strength, and pureness. And that not without cause: For we see, Gen. 18. Gen. 18.27. how Abraham, the nearer that he came to behold the glory of God, the better did he aclowledge himself to be dust and ashes. We may see also, 1. Kings 19. 1. Reg. 19.13. how Elias could not abide his coming unto him with vncouered face: and which we also read of Moses, Exod. 3. Exod. 3.6. So terrible is the beholding of his majesty. And this is that which the Prophet Esay speaketh of, chapter 24. Esay 24.23. The sun shall blushy, and the moon shall bee abashed, when the Lord of Hosts shall reign: that is to say, when he displayeth his brightness, and bringeth it to our sight, in comparison thereof, the most brightest thing of all shall be darkened. Many more examples and testimonies might be alleged: but this must always stand firm, and certain, that concerning God, those things that are of him, and in him, neither is the mind of man able to conceive what they be; how great they be, nor of what fashion they are, neither can the eloquence of any mans mouth utter words answerable to so great a majesty. For if it could be conceived in the mind, or uttered with the tongue; then would it be found less then the speech, and mind of man, wherein it is comprehended. Though we say all of him whatsoever we can, yet shall wee still rather name something of his, then himself. For as at the seeing of the brightness of the sun, the sight of our eyes doth so dazzle, and wax dim, that we cannot behold it clearly: even so is it with the sight of our mindes, in all our thoughts concerning God. Look how much wee endeavour ourselves to comprehend the things of God: by so much are wee blinded in the light of our cogitations. For what( I say again) can fully or sufficiently be thought or spoken of him, that is above all loftiness, higher then all height; deeper then all depth; lighter then all light; clearer then all clearness; stronger then all strength; mightier then all might; wiser then all wisdom; and more better, juster, and gentler, then all goodness, iustice, and gentleness? All kind of virtues must needs be less then he, that is the Father, and Fountain of them all. So that God may truly be said to be such a certain Being, as unto which nothing may be compared. Notwithstanding, forasmuch as the Scripture, which is the Word of God,( applying itself to our weakness, and imperfections) doth minister unto us means, by terms, and phrases of speech, to bring us to some such knowledge of God, as may suffice us whiles we live in this world: The Lord having therein so revealed himself, that we may know, how truly to fear, worship, and serve him, according to his will, and utterly withall, to expel and banish far from us, all idle, vain, and foolish fancies, and cogitations of God, which are very ready to enter into the heads and hearts of natural men. Wee will therefore,( as with fear and trembling, in regard of his high and excellent majesty: so with boldness, and confidence, through his assistance, and in regard of this warrant and revelation:) proceed now to the particular branches of that description, which I haue propounded: The Scripture affording sufficient testimony for the proof of every of them, as I haue partly shewed before, and as shall more fully appear( God willing) in that which followeth. God is a Spirit, joh. 4.24. 2. Cor. 3.17. Exposition. The word Spirit, is many ways taken in the Scripture: but by this description, is the Lord God distinguished from all other Spirits. And the meaning of the word is, not onely that God is invisible, according as it is said, joh. 1. joh. 1.18. No man hath seen God at any time: And 1. Tim. 6. 1. Tim. 6.16 that he onely hath immortality, and dwelleth in the light that none can attain unto, whom never man saw, neither can see: but also that by his nature, and substance, he is without a body; not like either man, or any other creature, in any shape, quality, or natural proportion: And therefore said our saviour, Luke 24. Luke 24.39 Handle me, and see: for a Spirit hath not flesh and bones, as ye see me haue. Whereupon follow these two notes: First, that he is to be worshipped in Spirit and Truth; as our Lord Iesus Christ himself teacheth, John 4. joh. 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and Truth. every thing affecteth that which is according to its natural inclination, and loatheth, and disliketh whatsoever is repugnant to the same. That which is earthly, delighteth in things earthly, and not in heavenly; and that which is heavenly, delighteth in things heavenly, and not in earthly. So, if the Lord God did consist of a bodily, and corporal substance, then would he be delighted with outward, and bodily worship and service: but seeing he is not bodily, but altogether spiritual, therefore neither doth he expect, neither can he possibly be pleased with external shows, the same being so contrary to his nature. The second note is, that he cannot be represented, or expressed, by any image or similitude whatsoever. For seeking he is of such a glorious, and incomprehensible majesty, as cannot be sufficiently described by any eloquent tongue of man or angel, how shall any thing made of gold, and silver, of wood or ston, possibly do it, having neither life nor moving, nor any other thing resembling the true, eternal, and everliving God? To whom will you liken God( saith the Prophet Esay, ch. 40. Esay 40.18. ) and what similitude will ye set up to him? And Deut 4. Deut. 4.15, 16, &c. Take therefore good heed to yourselves, for ye saw no image, in the day that the Lord spake unto you in Horeb, out of the mids of the fire, that you corrupt not yourselves to make you a graven image, or representation of any figure, whether it be male or female, &c. Wee may see also in diuers other places, how the Lord setteth his voice against all counterfeit shapes of him, denouncing them guilty of forsaking GOD, and of direct fighting against his glory, who covet to haue any visible form of him: For that his majesty is defiled, when he being without a body, is likened to a bodily matter; being invisible, to a visible image; being a Spirit, to a thing without life; and being incomprehensible, to a lump of wood or ston, or any other such like thing: as Esay 42.44, &c. Esay 42.8. Es●y 44.9, 10, 11. &c. Which is most simplo. Exod. 3.14. Ia. 1.17. Exposition. By this word, and term of speech, the eternal Essence of God is distinguished from all things that are, whether in heaven, or in earth: As if we should say, that God is such an eternal Essence, and Being, as is without all comparison, without all composition●, immutable, true, in all things like himself; I Am that I Am, said he to Moses, Exod. 3. Exod. 3.14. Also thou shalt say to the children of Israel, I Am hath sent me unto you. he is that Being, to whom nothing is lacking, which in all things, and unto all things, is sufficient to himself, who needeth no mans aid, yea, who alone hath all things that do belong to the perfect felicity both of this life, and of the life to come, and which only, and alone can fill, and suffice all his people, and all his creatures. Most holy, 1. Sam. 2.2. Leuit. 19.2. revel. 15.4. He is rightly said to be most holy, Exposition. not onely because naturally, and substantially he is so, and unto whose Holinesse no Angels or Saints may bee compared in any measure at all, a God so holy, and pure, that he cannot abide the least spark of iniquity, neither can any uncleanness or unrighteousness haue place with him, as Psal. 5. Psal. 5.4, 5. Thou art not a God that loveth wickedness, neither shall evil dwell with thee: the unjust shall not stand in thy sight, thou hatest all them that work iniquity: And 1. Sam. 2. There is none holy as the Lord: but also, because he is the fountain of all holinesse, sanctifying, purging, and consecrating us to himself, by his holy Spirit, and separating us from all uncleanness, that wee might serve him in holinesse and righteousness, all the dayes of our life. eternal. Psal. 90.1, 2. Rom. 16.26. Exposition. That is to say, of such a Being, as is without beginning, and without ending, as Psalm. 90. Psal. 90.2, 4 Before the mountaines were made, and before thou hadst formed the earth, and the world: even from everlasting to everlasting thou art our God. And a little after, A thousand yeeres in thy sight, are as yesterday when it is past, and as a watch in the night. Also Psal. 102. Psal. 102.12, 26, 27. where he saith, that the heauens, and the earth shall perish, but the Lord God shall endure, they all shall wax old as a garment, and as a vesture shalt thou change them, and they shall be changed, but thou art the same, and thy yeeres shall not fail. And before, But thou, O Lord, dost remain for ever, and thy remembrance, from generation to generation. he is the same, that always he hath been, not weakened by age, nor made feeble by length of yeeres, but is at this present, and shall be for ever, of the same glory, and majesty, power, and sufficiency, for the effecting of whatsoever pleaseth him, as he was at the first. As again, Esay 41. Esa. 41.4. I the Lord am the first, and with the last I am the same. And Chap. 44. Chap. 44.6. I am the first, and the last, and without me there is no God. To this effect also Dan. 6. Dan. 6.26 and in many other places that might bee remembered. Let the dayes be never so many, that we can call to an account, and let us multiply yeeres into the longest continuance, that in our thoughts wee may possibly comprehend, so as thousand thousands be before us, and ten thousand thousands in our mind, yet is all this nothing in comparison of God, with whom, as the Apostle Peter saith, 2. 2. Pet. 3.8. Epist. One day is as a thousand yeeres, and a thousand yeeres, as one day. And now, as the Lord as touching his Essence, and Being, is after this manner, eternal, and everlasting, and so as neither by dayes, nor times, he is to be measured, and comprehended: so is the very same consideration to be had, of all the essential qualities, and properties of his nature, as his wisdom, power, righteousness, truth, goodness and mercy, as besides the manifold testimonies, and authorities of the Scripture: this is very clear, in the sensible feeling, and continual experience, and in the preservation and government of all the creatures vpon the face of the earth, to the very same end, for which at the first he created them. As also in the calling, and sanctifying of his Elect, and in his judgements vpon the wicked, with infinite other particulars that might be remembered. every one plainly approving, that the God that now is, is the same that was, and of whom there shall never be any end. As revel. 1. revel. 1.8. I am Alpha, and Omega, the beginning, and the ending, which is, and which was, and which is to come, even the Almighty. Infinite. job 11.7. Psalm. 139.7, &c. jer. 23.23.24. Exposition. That is to say, comprehending all things, and cannot possibly be comprehended. A God, that is present at all times, and in all places, and filleth with the presence of his glorious majesty, both heaven, earth, and hell, and all at one instant The Apostle Paul was a man endowed with excellent gifts, and graces of Gods Spirit, preferred above the rest, to the hearing& understanding, of the deep secrets of Gods wisdom, and counsel, as 2. Cor. 12. 2. Cor. 3.2, 3, 4. where he testifieth of himself, that he was taken up into the third heaven, yea even into Paradise, and heard words which cannot be spoken, which are not possible for man to utter. And yet durst he not take vpon him to give a reason of all the ways, and actions of GOD, but being highly astonished at his infinite wisdom, satisfieth himself, and cutteth off all objections, with an exclamation, and wondering at the same, saying, Rom. 11. Rom. 11.33 O the depth of the riches, both of the wisdom, and knowledge of God: how unsearchable are his judgements, and his ways past finding out! This confirmeth the Prophet david also, Psal. 36, Psal. 36.6. where he saith, That the righteousness of GOD is like to a mighty mountain, and his judgements are like a great deep. And hereupon also doth Zophar demand of job, chap. 11. job 11.7. Canst thou by searching find out God? canst thou find out the Almighty to his perfection? plainly giuing to understand, that so infinite, and incomprehensible is God, that the depth of his counsels cannot be attained unto; and therefore a vain, and an intolerable presumption, to seek further after it, then it hath pleased him to reveal, and manifest the same in his holy Word. The secret things( saith Moses, Deut. 29. Deu. 29.29. ) belong to the Lord our God, but the things revealed, belong to us, and to our children for ever. Of inestimable glory, majesty, Exod. 4.34, 35. chap. 33.20. Exposition. Of this, much hath been spoken before●. And it may further be considered in the example of Moses; who, as we read, Exod. 33. was fain to be put into the cleft of a rock, and to be covered in the same with the hand of God, because he was not able to behold the glory of the Lord, as the same passed by him. The Story is this, Moses having trial of the gentleness and goodness of the Lord, so as there was nothing which he obtained not at the hands of God: he thereupon becometh bold to desire, that he might see him in his glory, and majesty: I beseech thee( saith he) show me thy glory. Whereunto the Lord answered, I will make all my good go before thee, Exod. 33.18, 19, &c. and I will proclaim the name of the Lord before thee, &c. And a little after, Thou canst not see my face, that is, haue a full sight of my substance, the beholding of that belonging only to the blessed Spirits that are already glorified in eternal felicity. But there is a place by me( saith God) and thou shalt stand vpon the rock, and while my glory passeth by, I will put thee in a cleft of the rock, and I will cover thee with my hand, that is, with a cloud, or some such thing. After, I will take away my hand, and thou shalt see my back parts, some imperfect image of my glory, but my face, that is, the glory of my majesty itself, shall not be seen. Such is our weakness, and corruption through sin, that wee cannot abide the beholding of the Lords wonderful majesty, according as hereof wee haue another example in the people of Israel, at his appearing unto them at Mount Sinai, Exodus 20. and Deut. 5. Exo. 20 19. Deut 5.27, 28, 29. it being there recorded, that why- the Lord stood vpon the Mount, not without glory, and majesty, and uttered with his own mouth, a brief sum of his Law, and Religion, the people being astonied, and almost utterly confounded with his excellent glory, said to Moses, talk thou with us, and we will hear, but let not God talk with us, lest we die. And God receiving their offer, said unto Moses, I haue heard the voice of the words of this people which they haue spoken unto thee: they haue well spoken, all that they haue said: O that there were such an heart in them to fear me, &c. And power, Esay 40.10. Exposition. The general necessity of faith must evermore haue this special included in it, to beleeue, that God is of sufficient might and power to effect, and accomplish whatsoever pleaseth him, as Math. 19. Mat. 19. ●6 With God all things are possible. This special was included in the general faith of Abraham, without which he could never haue believed the promises of God. Without a firm faith, Gen. 15. ● Chap. 22.17 I say, in Gods omnipo●encie, and Almighty power, how could Ab●●ham possibly haue believed, that his seed should be as the dust of the earth, and as the Stars of the heaven in multitude, and that in his seed all the Nations of the earth should be blessed, when as he himself was already old, and his wife not only old, but also barren? This in the iudgement of flesh and bleed, was altogether unlikely, and unpossible, Rom 4.19.20, 21. but yet Abraham knowing that there was nothing unpossible with God, considered not his own body, as the Apostle saith, Rom. 4. nor yet the deadness of Saraes womb: he staggered not at the promise of God through unbelief, but was strong in the faith, giuing glory to God: and being fully persuaded, that what he had promised, he was able to perform. The like faith and resolution in Gods Almighty power, was also in the virgin Mary, believing that shee should conceive, and bring forth a Son, Luke 1.38. although she had never knowledge of any man, because God who had said it, was able to effect it. There is to no man given full, and perfect strength: but to one man is given to do this, and to another that: but the might and power of God is not particular, but universal: it can haue no determination, limitation, or restraint, but it is utterly free, full, and absolute, so that he can do what be will, when, as far forth, and howsoever it pleaseth him. The mighty of this world be terrible, because they can kill the bodies of men, but that might of theirs, is so limited, that they cannot kill the soul, Mat. 10.28. but after they haue slain the body, their power is at an end. But God, when he lusteth, can cast both body and soul into hell fire. His almightiness is also continual, unchangeable, and everlasting: not determinable by any process of time, but as long as God himself endureth,( who hath neither beginning, nor end of dayes.) so long his power endureth, without being subject to any passions, impediment, or incommodity, and therefore most notably, Psal 115. Psal. 115.3. Our God is in heaven, he doth whatsoever he will. All-sufficient, Gen. 17.1. Exposition. That is, he is able of himself( without the help of any) to perform, and bring to pass whatsoever he hath decreed, and whatsoever pleaseth him. For this cause, job 8.3. doth the Scripture call him the Almighty God, because by his might he can do all things, because he is Lord of all, and hath all things subject to his command. Rom 9.29, 19. he is called also the Lord of hosts, in the power of which most high, and mighty God, is heaven, and earth, and whatsoever is contained in them, above, or under them. whatsoever he commandeth, that must of necessity bee done, nothing is able to withstand his will, there is nothing but he can, and will do it, if it stand with his good will and pleasure, and if his iustice, and mans salvation do require it. I am God all-sufficient, said the Lord to Abraham, Gen. 17. Gen. 17.1. which is as much in effect, as if he had said, that he was strong,& mighty enough to protect him. For our faith cannot otherwise stand, unless( being certainly persuaded, that the onely guard, and protection of God is sufficient for us:) wee boldly despise, whatsoever in the world is against our salvation. Onely wise, Rom. 16.27. The Lord God alone, Exposition. and none but God, may truly and properly be said to be wise& prudent: as Rom. 16. Rom. 16.27 To God only wise. And 1. Tim. 1. 1. Tim. 1.17 in a like conclusion of thanksgiving, unto God onely wise( saith he) be honour and glory, for ever and ever, Amen. If a man should dispute with God, saith job, Chap. 9. job 9.3, 4. he could not answer him one of a thousand, he is wise in heart. And again, Chap. 12. job 12.13. with him is wisdom, and strength, he hath counsel and understanding. In another place also doth he make a difference between the wisdom that remaineth with God, and that measure of wisdom, which he hath appointed for men. For after he hath spoken of the secrets of nature, he concludeth, Chap. 28. that wisdom is to be found in God onely, and hide from the eyes of all living creatures. job 28 12, 13, 14, 15, 23. Where is wisdom found, saith he, and where is the place of understanding? Man knoweth not the price thereof, for it is not found in the land of the living. The depth saith, It is not in me: the Sea also saith, It is not in me. Gold shall not be given for it, neither shall silver be weighed for the price thereof, &c. And a little after, But God understandeth the way thereof, and he knoweth the place thereof. Infinite arguments& experiences haue there been from time to time, and continually are of his excellent wisdom, as in the creation of heaven and earth, according to that of the Prophet, jer. Chap. 51. jer. 51.15. He hath established the world by his wisdom, and stretched out the heauens by his discretion. In the creation also of man, and in the wonderful disposition of all the members of his body; in the gifts of his mind, and in the government also and direction of all his creatures, from the least, to the greatest, to the very same end, for which he at the first ordained them. Notable wisdom, and discretion, are many of the sons and daughters of men endowed withall, some after one manner, and some after another, as is daily seen by infinite Presidents, and examples. All which in every degree, forasmuch as it floweth, and proceedeth from God: it must needs be concluded, that his wisdom is infinite, as the Prophet speaketh, Psal. 147. Psal. 147.5. Onely good, Math. 19.17. There is none good, but God alone, Exposition. neither any thing that truly deserveth to be accounted good, but what proceedeth onely from him. So that whensoever we attribute any good, either unto man, or to any other creature, and call them good,( as we usually so call many things) wee must take heed that wee respect them not as they are in themselves, but aclowledge, that all the praise, honour, and glory, belongeth unto the Lord, who onely, and alone, is good, G n. 1.31. and the fountain of all goodness, and righteousness. The works of the first creation do witness this truth, all which as they were very good, so do they show forth the goodness of the Maker, as good fruits prove the three to be good, from which they are gathered. Secondly, who can rehearse the thousand part of those things, which be daily bestowed by Gods goodness, Math. 5.45 not onely vpon the godly, but even also vpon the wicked, whom in iustice and righteousness he might destroy? And if wee seek the Scripture, Psal. 73.1. Psal. 118.1. Jam. 3.15. the testimonies of Gods goodness therein, are exceeding many. But I need not stand much vpon this, wherein there is neither difficulty, nor doubt, but all things as manifest, anb as clear as the sun. And surely in the nature of God, there is nothing which a true Christian man can receive greater comfort of, nor which he should honour with more admiration, then his endless and infinite goodness. Most just, Deut. 32.4. Psal. 145.17. Exposition. As the Lord God is righteous in all his ways, and holy in all his works, as the Prophet pronounceth, Psal. 145. Psal. 145.17. even so doth he so justly, and uprightly proceed in every circumstance, and respect, as that there is no cause at all for any to complain of wrong, or partiality, in the least measure that is. This doth the Apostle teach and confirm, Rom. 2. Ro. 2.2.5, 6. where he saith, that the iudgement of God is just, and according to truth. He offereth wrong to no man, neither when he punisheth sin, nor when he spareth sinners, although he show mercy but to a few, and throw down great multitudes into eternal condemnation: but as the Apostle addeth,& as it is his very property, he rendereth to every man according to his works. Men oftentimes in the pronouncing of their censures, and sentences, greatly err, and judge amiss: Sometimes for favour; sometimes at the entreaty of friends; sometimes for fear of displeasure; sometimes through corruption of bribes, and hope of gain; sometimes through the instigation of false witnesses; sometimes vpon malice, and sometimes through ignorance, and want of sound wisdom to discerue, acquitting those as guiltless, who deserve to bee punished, and condemning those as guilty, who haue not offended: but as the Apostle speaketh, Act. 17. Act. 17.31. He will judge the world in righteousness, by that man whom he hath appointed. Before his iudgement seat, there neither is, nor shall be any daubing, or salving up of bad matters, no inducement by gifts; no affection, or partiality, in respect of persons; no favouring of the cause for the sake of friends, for fear of foes, or any displeasure: no cunning shifts can there take place, to blind the eyes, or to pervert the iudgement, but every person shall receive an eternal sentence of every cause, according to the truth and equity of it. And thus is the judge of the world approved most just. Most merciful, Psal. 36.5, 7. Exposition. God is merciful, not to all that haue need of his mercy; for such mercy should not stand with his iustice: but he is merciful to all them that crave mercy at his hands, in the name and mediation of Iesus Christ, and with a true faith in his righteousness and Redemption. he is merciful to all such as are truly humbled with the heavy load and burden of their sins, and are touched with godly sorrow, and remorse of conscience, in regard of their transgressions. For to show mercy unto such, is no derogation to the Iustice of God: forasmuch as our Lord Iesus Christ by the shedding of his blood hath made satisfaction for them. Infinite are the particular proofs, and experiences of the mercy and goodness of God, which might bee remembered both concerning soul and body, this life, and that which is to come: he being the Author and fountain of all good things, generally and without exception, which wee either do, or can possibly enjoy, and haue imparted unto us; as Iam. 1. Iam. 1.17. every good g●uing, and every perfect gift is from above, and cometh from the Father of lights. But yet t● the reconciliation of the world unto himself, by Iesus Christ, and in stretching out the arms of his loving kindness to the salvation of all such as truly fear him, and embrace his promises, whether Iewes, or Gentiles, is it most of all apparent, and very wonderful: Yea surely, so surpassing excellent is this mercy of God above all his works, and all other his mercies that can possibly bee remembered, that if we should do nothing else, but continually laud and glorify his majesty for the same, yet should our praises come far behind the highnesse and excellency of his grace and favour. None can sufficiently extol and magnify this wonderful mercy. Rightly may wee say hereof with the Prophet, Psa. 36. Psal. 36.5. That it reacheth unto the Heauens. And sufficient cause haue we in regard hereof, to confess with the same Prophet again, Psal. 103. Psal. 103.8. That the Lord is full of compassion and mercy. In that( I say) whereas wee are by nature the children of wrath as well as others; aliens from the commonwealth of Israel, strangers from the covenants of Promise, and had no hope, and were without God in the world, as the Apostle speaketh, Ephes. 2. Ephe. 2.3.12. Chap. 4.18. having our cogitations darkened, &c. as Ephes. 4 and being full of all unrighteousness, &c. as Rom. 1. Rom. 1.29. He hath vouchsafed to receive us unto mercy, and freely in Christ Iesus to forgive our sins: Yea, so to accept us through the free imputation of his righteousness, and obedience, as if in ourselves wee were holy and righteous. And therefore one, Deut. 6.4. Psal. 18.31. 1. Cor. 8.6. necessary doth it follow, Exposition. vpon that which goeth before, that God is one. Not one of these divine Attributes, which haue been remembered; agreeing, or being to be applied to any other, but to one only true God. This always herewith, being religiously observed, and understood, that these are essential properties of the Deity, and so attributed unto him, that they place nothing in him that is compound, or diverse from his substance; but look whatsoever they point him out to be, the very same he is in his own nature. We must know( I say) that there is nothing in God, which is not God himself. So that when it is said that God is holy, just, good, merciful, &c. it is to be understood, as if he were said in plain terms, to be holinesse, iustice, goodness, and mercy itself. To prove that there is but one true, eternal, and everliving God, who only, and alone, is to be believed in, called vpon, worshipped, loved, feared, served, and obeied, the Scripture affordeth plentiful testimony. As first, Mar. 12. in the answer of our Lord Iesus Christ unto a certain Scribe, who demanding of him which is the first commandement of all? Mar. 12.28, 29, &c. Exod. 20.2. Deut. 6.4. Deu. 32.39. He answered out of Exodus 20. and Deut. 6. The first of all the commandements is, hear, Israel, The Lord our God, is the onely Lord, &c. Whereunto the Scribe replied, saying, Well, Master, thou hast said the truth, that there is one God, and that there is none but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, &c. is more then all burnt offerings, and sacrifices. Moses in the end of his Song, Deut. 32. bringeth in God thus speaking of himself: Behold now, for I am he, and there is no gods with me: I kill, and give life; I wound, and I make whole, neither is there any that can deliver out of my hand. But this being a truth, which is not denied, but believed, and confessed among the very Iewes, and Turkes, who glory much in the acknowledging of one onely God: I will therefore pass from it, and proceed to show, in as few words as I can, how this onely True God doth offer himself to be considered of us, in a trinity of persons. There are three eternal, and equal persons of the Godhead, distinguished by their proper difference, and yet not separated one from another. The Father, the son, and the Holy Ghost. That there are these three distinct persons; and yet in Essence, Exposition. but one onely eternal, Almighty, and incomprehensible God: I will allege for proof, two or three special Testimonies of the Scripture, among many other that might be remembered. There are three( saith S. John 1. Epist. 5. 1. joh. 5.7. ) that bear Record in heaven; the Father, the Word, and the Holy Ghost, and these three are one. In matthew 28. Math. 28.18, 19. All power is given unto me( saith Christ) both in heaven, and in Earth. Go therefore teach all Nations, baptizing them, in the name of the Father, the son, and the Holy Ghost. Also joh. 15. and 16. joh. 15.26. cha. 16.13. &c. he hath these words, When the Comforter is come, whom I will sand unto you from the Father, even the Spirit of Truth, he shall lead you into all truth, &c. here haue we express mention of the person of the Father, from whom the Spirit is sent: secondly, of the person of the Son which sendeth him: and thirdly, of the person of the Holy Ghost, or blessed Spirit which is sent unto vs. Hereunto belong also the testimonies of John the Baptist, joh. 1. chap. 3. joh. 1.32, 33.34. cha. 3.34, 35, 36 And what can be spoken more clearly, for the proof of the distinction and properties of the three Persons in the Trinity: then this Luke 1. Luke 1.35. where the angel Gabriel declaring the mystery of the Lords Incarnation; speaketh after this manner to the blessed Virgin Mary: The Holy Ghost( saith he) shall come vpon thee, and the power of the most Highest shall ouershaddow thee; therefore also that holy thing that shall be born, shall be called the son of God. here wee haue the person of the Highest, which is the Father; the persons of the son, and of the Holy Ghost, are expressed with their properties; being neither mingled, nor confounded. These places are sufficient to prove the truth of this point; as that wee must so beleeue in God, that wee refer one, and the same glorification to every Person. For there is no difference of Faith in this respect. We must not haue a greater Faith in the Father, then in the son, and in the Holy Ghost: but the measure, and maner of it, must be one, and the same, equally consisting in each of the three Persons: so as by this means, we may confess a unity of Nature, in the trinity of Persons. These three persons are distinguished( I say) by their proper difference, insomuch, that to the Father wee must attribute the beginning of working, and creating, we must hold him for the fountain, and spring of all good things; to the Son, we must attribute the wisdom, and government of the things that are made; and to the holy Ghost, the power and efficacy of working and executing. And although the eternity of the Father, is also the eternity of the son, and of the holy Ghost,( for God can never be without his wisdom, and power; and in the eternity, neither first, nor last is to be sought) yet is it most requisite to observe this order in the blessed Trinity, to set the Father in the first place: in the second place the son which cometh of him; and in the third place the Holy Ghost, which proceedeth from them both. The mind of every one inclining to consider, first God. afterward his wisdom which springeth from him; and finally the power, whereby he executeth the Ordinances, and decrees of his counsel. For some use of this point, wee must learn from hence, so to beleeue in God, that we never confounded the several properties of the Godhead, which in respect of our weak capacity, are thus termed the persons of the Trinity; but that wee confess, that they always remain distinct one from another, and yet without any manner of separation. It is but one sun that shineth in the Firmament, although three distinct things be perceived in it: Light, brightness,& Heat. For these three, as they rise all together, so they cease all at once. The light goeth not before the brightness, nor the brightness before the heat. And although one thing be attributed to the light, another thing to the brightness, and a third thing to the heat; yet they work all together inseparably: even so, as I said, are the three properties, or persons of the Godhead to be considered, so as they may be acknowledged both distinct,& coeternal, but yet unseparable. This Doctrine of the Trinity is necessary to bee learned, and understood of all true Christians, and that in respect of Gods glory, and of our own salvation. For no man shall bee saved without the knowledge of the Father: Mat. 11.27. but the Father is not known without the son; whosoever therefore denieth the son, he hath not the Father, as 1. joh. 2. 1. joh. 2.23. again, No man is saved without faith in Christ the son, as joh. 3. joh. 3.36. And how shall any man beleeue in him, of whom he hath not heard? as Rom. 10. Rom. 10.14. It highly therefore standeth us vpon, to haue the knowledge of the son of God, that wee may beleeue in him to eternal life. In like manner; No man is saved without the knowledge of the Holy Ghost: For if any man haue not the Spirit of Christ, he is none of his, as Rom. 8. Rom. 8.9. but no man can receive the Spirit, without he know him: whosoever therefore knoweth not the Holy Ghost, cannot be saved: according to that of our saviour, joh. 14. joh. 14. that the world cannot receive the Spirit of Truth, because it seeth him not, neither knoweth him. Quest. 5. What are wee to know, concerning ourselves? Answ. What we are by Nature, and what by Grace. Quest. 6. What are we by Nature? Answ. We are by Nature the children of wrath, full of sin and corruption, and heires of Hell, and condemnation. Ephes. 2.3. Rom. 7.18, &c. EXPOSITION. THis is not to bee understood of mans nature, as he was in his first estate, and before his fall. For the nature of man by Creation, and in his first being, was without sin: yea, even after the very image and likeness of God, as Gen. 1. Gen, 1.26.27. Let us make Man in our own Image( saith God) according to our likeness. Also, Thus God created Man in his Image, in the Image of God created he him: that is to say, in righteousness, and true holinesse, as the Apostle expounds it, Ephes. 4. Ephes. 4.24. He gave unto man, not onely a mind to know, and aclowledge rightly the Nature, the Will, and the works of God: but also a will freely to obey God, and to apply all his desires, inclinations, and doings, according to the will of God. As his body, in respect of the outward form, and proportion, was majestical, beautiful, gracious, purchasing fear, and reverence of the inferior creatures, and favour even in the sight of God: immortal also, whereof there can be no question, seeing death came in by reason of sin, as Rom. 5. Rom. 5.12. and 1. Cor. 15. 1. Cor. 15.56. So, the happiness of Adam in like maner, as touching his soul, was exceeding great, he having a mind, not onely illuminated with the true knowledge of God, and of all other things which did any way belong unto him: but his will and affections were also free from all immoderate desires, and grievous passions, which might any way molest or trouble him. His whole person was adorned with this crown of glory, that he had the Lordship and dominion of the inferior creatures given unto him. And to conclude all in a word; in the presence of God did he live most happily, and with him he had most loving and familiar conversation. God many ways revealing himself unto him, especially in the Garden, wherein he had placed him And this may rightly be called perfect felicity: For he who hath God, who is the fountain of all blessedness, ioy, and pleasure, hath all things belonging to perfect happiness: as Psal. 16. Psal. 16.11. Thou wilt show me the path of life. In thy presence is the fullness of ioy, and at thy right hand there are pleasures for evermore. Whereas therefore it is said, that wee are by nature the children of wrath, &c. it must be understood of our nature, as it is now degenerate, and corrupted. For such a fearful exchange haue wee made by sin Man by his sin, and disobedience, in eating the fruit, whereof the Lord had said unto him, Thou shalt not eat of it, did separate himself from God, lost the coniunction which he had with him; yea, all holinesse, and happiness, both spiritual, and personal, and was cast out of the presence of GOD, and out of Paradise, wherein God did reveal himself, and his glory to man after a special manner; and so he losing the fountain of happiness, did withall lose all the streams that flowed from thence, belonging either to soul or body. Thus, you see, how we are become by nature the children of wrath, &c. For whatsoever gifts it pleased the Lord to bestow vpon the nature of man, he left the same with Adam: and therefore when Adam lost them, after he had received them, he lost them not onely from himself, but from all his posterity. The History of the fall of Man, is expressly recorded, Gen. 2. Gen. 2.15, &c. In which it appeareth, that the free liberty of choice, which God permitted to the will of man, he so abused, that he kept not the Law of his Iustice, but swerved therefrom, and most wretchedly transgressed the Commandement of God, by obeying the divell, and in giuing credit to his lying speeches, performing thereby unto the divell such faith, and obedience, as was due to God alone; whereby he stripped and bereaved himself, and his posterity of the state of perfection, and goodness of nature, and the grace of God, and those good gifts of righteousness, and the Image of God, which in his cre●tion were engrafted in him; he partly lost them, and partly corrupted, and defiled them: by this means casting headlong both himself, and all his off-spring, into sin, death, and all kind of miseries in this life, and into eternal punishment in the life to come. Of this wretched and miserable estate,( thus become natural, as naturally descended from our first Parents; and so infecting, and corrupting all the parts and faculties of soul and body, as that by nature, we haue now no power so much as to think a good thought, to desire, or to perform any thing, purely, and holily before the Lord: but are all without exception, spiritually dead in trespasses and sins:) the holy Scripture witnesseth in diuers places: as joh. 5. joh. 5.21.25 where our Lord Iesus Christ termeth them even dead, that are the very elect of God. Not having relation to the death of the body, nor speaking of such as lie in the graues; but unto the power and dominion, that sin, and natural corruption hath over all men, and wherewith they are so miserable entangled, and overwhelmed, as that there is no more power in man by nature, to recover the spiritual life lost, then there is in a dead carcase to restore itself to a natural life. In this sense so speaketh the Apostle of the faithful, Ephes. 2. Ephes. 2.1.5 and Col. 2. Col. 2.13. plainly; signifying, that as dead men are destitute of all strength,& are able to do nothing to execute the functions of this life: so by nature standeth the case with all, until such time as they be regenerate, and born anew. The Lord( saith Moses, Gen. 6. and 8. Gen. 6.5. cha. 8.21. ) saw that the wickedness of man was great, and that all the imaginations of the thoughts of his heart are onely evil continually even from his youth. Hereupon also saith the Prophet jer. cha. 17. Jer. 17.9. The heart of man is deceitful, and wicked above all things, who can know it? And in this regard job 15. job 15.16. is man called Abominable and filthy, which drinketh iniquity like water. Also Psalm. 51. Psal. 51.5. Behold, I was born in iniquity, and in sin hath my mother conceived me: and jo. 3. jo. 3.6. That which is born of the flesh( saith Christ) is flesh. And Rom. 8. Rom. 8.6. to be carnally minded, is death. And jo. 8. jo. 8.34. whosoever committeth sin, is the seruant of sin. And hereunto also belongeth that, which the Apostle beateth vpon out of the psalm, there is none righteous, Rom. 3.10, 11, 12. Psa. 14.1, 3. no not one, There is none that understandeth, there is none that seeketh GOD: they haue all gone out of the way, they haue been made altogether unprofitable, there is none that doth good, no not one. every of these testimonies plainly proving, not onely, that as our Father Adam was himself corrupt, depraved, and full of sin, so hath he begotten all us his children corrupt, depraved, and full of sin, and wretchedness, it being unpossible, that flesh should bring forth any thing, but that which is fleshly, and corrupt. And therefore Gen. 5. Gen. 5.3. it is said, that Adam begot a child in his own likeness, after his image, that is to say, corrupt, and sinful, as himself was: but also, that so long as we remain mere natural men, we do not only delight, and please ourselves, to will, to desire, and to perform whatsoever is according to the lusts of our own hearts, but whatsoever also we do but muse, and think vpon, it is corrupt, and whatsoever we do, in the whole course of our life, it is even abominable, and guilty of eternal death before the Lord. If our Father Adam had continued in his innocency, then as the bodies of his posterity should haue been majestical, and exceeding comely in every part, so should their souls haue been also without inordinate appetites, and unlawful lusts, all their thoughts, words, and actions, should haue been pure, holy, sound, and good. But by reason of his transgression, as he begot a Son in his own likeness: even so do all his posterity beget sons and Daughters like themselves, in all manner of corruption and profaneness. And whereas many Fathers, being afterward regenerate, and born themselves anew, through the mighty work of Gods grace, do beget such children, as are, in like manner, godly, and well affencted: this is not by any natural act of theirs, but through the special work of the holy Ghost; The grace of God goeth not by descent; A godly Father cannot with all his own godliness, and skill, enfeoff it in his son, but as our saviour speaketh, jo. 3. joh. 3.8. The wind bloweth where it listeth. According, as besides the testimonies of the Scripture, in Adam, who had Cain, as well as Abel, in Abraham who had Ishmael, as well as Isaac, &c. this is manifest by experience. Many good and godly Preachers, having lewd and ungracious children: And many other godly and religious Christians, whose sons and children do serve as far from the steps of their Fathers, and prove as unlike unto them in all kind of virtue, and godliness, as if they had never heard from them any godly exhortation, nor seen any good example, to induce them thereunto. All which proveth the great corruption of our nature, and not, if the Father be a good and godly man, the Son of necessity must be so too: but that whatsoever goodness be either in Father, or in the son, it cometh wholly from the special grace, and free gift of God. And surely not without just and good reasons, is the nature of man thus degenerate, and he become the child of wrath, and a worthy inheritor of hell, and condemnation. For all manner of sin is so filthy, and noisome, that it doth not onely defile those that commit it, but even all their actions of greatest devotion: as Leuit. 18. lieu. 18.24. and Ezech. 20. Ezech. 20.30, 31. where they that commit it, are expressly said to be defiled with it. As also Hag. 2. Hag. 2.14, 15. where it is said, that as the touching of holy flesh by a polluted person, doth make it unclean: So is this people, and so is this Nation before me, saith the Lord, and so are all the works of their hands, and that which they offer here, is unclean. Secondly, as the Lord God hateth all them that work iniquity, as the Prophet saith, Psal. 5. Psal. 5.4, 5. so, he cannot in his iustice but also punish them, as being in his account, and in very deed, his utter enemies. And what he threateneth, and thundereth out against his enemies, wee may see among other places, Psalm. 92. Psal. 92.9. For lo, thine enemies, O Lord,( saith david) for lo, thine enemies shall perish, and all the workers of iniquity shall bee destroyed. And if together with this, wee did also consider, in what measure the hatred of God is against sin, how far it proceedeth, in what bounds it is comprehended( if it haue any bounds or limits at all) we should run into an infinite discourse, the hatred of God against sin, being indeed infinite, altogether without measure, or limitation, no tongue of men, or Angels, being able to make it manifest, as it is in truth. But let us now consider, what use may be made of this. As hereby the Popish doctrine of Fréewill is evidently discovered, to be false, and blasphemous, they attributing that to the nature of man, which is the special work of Gods grace, and blessed Spirit. The which assertion of theirs, although we disclaim, yet do we not hold; neither doth it follow vpon that which hath now been spoken, that man by nature is no better then a ston, or stock, without any understanding, or will at all left, but that by sin he is spoyled of all ability, either to understand, to will, or to do any thing aright. He is spoyled( I say) not of his will, but of the soundness of his will; that which in his first nature was sound, and good, being become in quality evil, and nought. To will evil wee are able, but to will well, there is in us, no power, or ability at all. Secondly, wee may gather from that which hath been delivered, that it is a first step to Gods grace, when men truly know, and aclowledge themselves to be wretched, and miserable sinners, by nature the children of wrath, and in the state of condemnation. The knowledge of this being a knowledge of so great weight, and importance, that without a true feeling, and consideration thereof, there can be no true feeling, or consideration of the grace, and mercy of God in Christ Iesus, nor any fit matter for the same to work vpon. But yet, howsoever this be the natural condition of all without exception, yet few there be that truly know it, and fewer that do vnfainedly aclowledge it, Cain, Pharaoh, Esau, Ahab, Iudas, saw their several sins to be very great, and in some sort made confession of them, but they neither seriously considered their sin, as sin, nor vnfainedly made confession of them, but all they made show of, was in hypocrisy, and dissimulation, to blear the eyes of God, if it had been possible, and so to escape the fearful execution of his heavy wrath, which they saw likely to fall vpon them, as he was a just, and righteous judge. If wee diligently search, and examine ourselves, wee may find this corruption of nature, even in our best actions, and of greatest devotion. I will discover it in one, or two, that you may the better discern it in all the rest. When through the motion of Gods Spirit wee prepare ourselves to prayer; if we look into the corners of our hearts, wee shall find much unfitness for so holy an action, and no such cheerfulness as we ought to haue: and in the action itself of prayer, great weakness, many idle and wandring cogitations, and so, as very often, wee haue one thing in our mouths, and another thing in our mindes. Vpon examination, wee shall find our faith in God, and in Christ full of much infidelity, and distrust: That we seldom, or never come to the hearing of Gods word, so prepared as wee should do, and in the act of hearing, are so hindered from a religious attention, through by-thoughts, and wandring imaginations, arising from the corruption of nature, and cast in our way by Satan, the arch enemy of our salvation, that oftentimes we return home again, without reaping any profit, or comfort by that which is taught. And thus stands the case with us in all other actions, and duties of Gods worship and service, wee never coming to the Lord with all our heart, soul,& mind, a great part of every of them being entangled with the cogitations, or delights of earthly things. The third and last use then hereupon must be this, that seeing we are all naturally sinners, and the children of wrath, no man being able truly to say, that his heart is clean, Pro. 20.9. Iam. 3.2. but in many things( as Saint james saith) we sin all, that therefore wee be duly mindful, as wee tender the glory of God,& our own salvation, 1. joh. 1.8, &c. not onely with penitent hearts to aclowledge our wretched and miserable estate, by reason of this sin which cleaveth so fast unto us, with all other our open, and secret sins which spring from thence, our proneness to that which is evil, and our backwardness, and untowardness to that which is good: but also to pray and beseech the Lord, to draw and bring us out of this bondage of corruption and misery, into the glorious liberty of his adopted children, and to sanctify us to serve him in holinesse and righteousness, all the dayes of our life. Quest. 7. What is our estate by grace? Answ. By grace, wee are freed from the power and dominion of sin: of the children of wrath, wee are made children, and heires of God, yea coheirs with Christ, Eph. 2.1. jo. 1.12. 1. jo. 3.1. Rom. 8.17. ALthough all, without exception, Exposition. are by nature the children of wrath, full of sin, and corruption, and heires of hell and condemn●tion, yet such among them, as do belon● to eternal life, the Lord doth not always leave in that wretched and miserable estate, but in due and convenient time doth call and separate them from the rest, whom he doth not aclowledge for his own; vouchsafing unto them his holy Spirit, by whose regeneration and sanctification, their corrupt and carnal affections are reformed, and from whom they receive power, to subdue their lusts, to fight against the temptations of the world, the flesh, and the devill, and not onely to hunger and thirst after holinesse and righteousness, but to embrace, and put the same in practise. This teacheth the Apostle, Ephe. 2. Ephes. 2.1. where directing his speech unto the Elect of God, And you( saith he) hath he quickened, that were dead in trespasses and sins. And to the same effect, Col. 2. Col. 2.13. Also Ro. 8. Rom. 8.10. If Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness. plainly therein teaching, that the Spirit of God is never idle, nor unfruitful, in t●e hearts of those in whom it is: but as on the one side it doth mortify their sinful lusts, and corrupt affections, so as although sin be in them, yet it doth not reign in their mortal bodies, that they obey it in the lusts thereof, as the Apostle exhorteth, Rom. 6. Rom. 6.12, Though they walk in the flesh, yet do they not war after the flesh, as he speaketh again, 2. Cor. 10. 2. Cor. 10.3, 4, 5. even so on the other side, doth it quicken and inflame them, for the glorifying of God, and sealing of their own salvation, in the fruits of holinesse, and righteousness, according to their several places and callings, all the dayes of their life. And surely this is a notable effect of Gods grace, and blessed Spirit in the hearts of Gods children, and herein doth it appear to be mighty indeed, when as after this manner it casteth down holds, the imaginations also, and every high thing, which exalteth itself against the knowledge of God, and bringeth into captivity, every thought to the obedience of Christ, as the Apostle teacheth, 2. Cor. 10. 2. Cor. 4, 5. when it maketh a man being by nature the child of wrath, to be the child of God; being by nature vnclean, profane, abominable, and prove to all manner of evil, to be clean contrary to his natural disposition, zealous of Gods glory, holy and blameless in life and conversation. When as, although the substance of the body remaineth the same it was before: yet the heart, the mind, and the affections, are altered and transformed, to will, to desire, and to do that alone which is pleasing, and acceptable in the sight of God. This is that new birth that our saviour Christ speaks of, joh. 3. joh. 3.3. and without the which he plainly pronounceth, that no man can haue any entrance into the kingdom of heaven, saying, Except a man be born again, he cannot see the kingdom of God. plainly therein teaching, that the first birth of all men in Adam, is utterly corrupt, and subject to sin and death; And that unless it please the Lord, to make us new creatures, and to repair us according to his own image: wee can never be fit inheritors of the heavenly kingdom. This is the gift of regeneration, whereby a man, of a limb of the devill, is made a member of Christ, and of the child of Satan, the child of God. In regard of which effects, as our Lord Iesus Christ, in jo. 3. joh. 3.5. resembleth the Spirit of God to water, washing the sinful souls of Gods Elect, as it is the property of water, to cleanse and purify the filth of the body: So Math. 3. Math. 3.11. is he compared by John the Baptist unto fire. For as it is the property of fire, to warm the body that is benumbed, and frozen with could: so when a man is frozen( as it were) and even stark dead in sin, it is the property of the holy Ghost, to warm and quicken his heart, and to revive him again: yea to purge, and to eat the hidden corruption of sin, out of the rebellious heart of man, even as fire doth purge the dross from the good metal: There being no dross nor canker that hath so deeply festered into any metal, as sin hath done into the nature of man. Thus you see, how wee are freed from the power and dominion of sin, not by any work of flesh and blood, but by the grace of God, according to that of the Apostle, 1. Cor. 15. 1. Cor. 15.10. By the grace of God I am, that I am. And Rom. 7. Rom. 7.24, 25. after he hath uttered many grievous complaints against the flesh, and mass of corruption, remaining in him unregenerate, and at length burst forth into this pitiful exclamation, O wretched man that I am, who shall deliver me from the body of this death? he presently magnifyeth the grace of God, and comforteth himself, saying, I thank God through Iesus Christ our Lord. As if he said, God the Father, of his mere grace and mercy, hath already begun my deliverance, and will nor fail to effect it; for which cause, I yield unto his majesty most humble and hearty praise& thankes. So that this withall is necessary to be observed, that this freedom from the power and dominion of sin, this grace of regeneration, and new birth, is onely begun in the children of God in this life, through the grace and power of the Spirit of God, and never so fully perfected or finished whiles we are here, but that there remain many remnants of the flesh, which continually following corrupt affections, do so move war against the Spirit, and regenerate part, that wee cannot haue any motion that is pure and uncorrupt, neither can we perform any action so soundly and perfectly as we desire: As this confirmeth the Apostle, Gal. 5. Gal 5.17. where speaking of the dear Saints and seruants of God, saith, That the flesh lusteth against the spirit, and the spirit against the flesh, and that these are contrary one to the other, so that they cannot do what they would. Now among some other, there are these two especial reasons, wherefore the Lord doth onely begin, and not perfect our regeneration in this life. First, that finding ( so long as we are in this earthly Tabernacle) no end or stay of the conflict and combat betwixt the Spirit and the flesh, we might haue so much the more longing after the glory and blessedness of the heavenly kingdom, wherein wee shall appear before God, perfectly righteous, and perfectly holy. A second reason is, that the Lords power may be made perfect in our weakness, and that seeing we are saved by mere grace, 2. Cor. 12.9. Ephes. 2.8. jer. 9.23, 24 and not by works: our rejoicing might not be in ourselves, but onely in God, as the Prophet jer. exhorteth, Chap. 9. Concerning the work of redemption, in a further consideration, how we are redeemed from the guiltiness of sin, and from the slavery of Satan, and so, as the Apostle speaketh, Rom. 8. Rom. 8.1. There is now no condemnation to them that are in Christ Iesus. Wee shall haue fit occasion to remember it, when we come to the 10. and 11. questions. And therefore not now to enter into it, but to make some use of that which hath already been spoken. First, seeing God is the Author of this our freedom, from the power and dominion of sin, that therefore wee ascribe the honour and prerogative of so great a grace onely unto him, and feeling the same spiritual work of our new birth in any measure begun in us, let us yield unto his majesty unfeigned praise and thanks. Secondly, let us learn to know and understand the greatness and excellency of this grace of God, that wee may prise and esteem it according to the worth and worthiness thereof. For this is a principle and point of doctrine, which unto every natural man soundeth very harsh, and seemeth most strange, yea too nice and precise: Few there he that rightly understand what it meaneth, and fewer that embrace and entertain it, when they do understand it, with any liking, or delight. And surely no marvell. For what can be more contrary to such a one, who hath his heart and mind wholly set vpon the pleasures and commodities of this life, then to hear and consider, that he must be born again, be wholly cast( as it were) into a new mould, haue his heart clean changed, and his natural affections, and inclinations, quiter altered and transformed, or else he cannot bee saved? This maketh some to wonder( as Nicodemus did, jo. 3. joh. 3.4.9. ) This is strange learning, say they,& how is this possible? Can a man enter into his mothers womb, and be born again? And as it makes some to wonder, so othersome to waver, and doubt, as Pauls hearers did, Acts 17. Act. 17.32. nay, some to mock, give, and iest at it, as othersome of them did. None at all take pleasure in it, those few onely excepted, in whom this change is begun, through the mighty working of Gods Spirit. It is therefore undoubtedly to be accounted a special gift of Gods grace, if when we hear this truth of doctrine preached unto us, we perceive our eyes to be opened for a right conceiving, and understanding of it, and our hearts and mindes illuminated, and entertaining of it. For, a man can receive nothing, except it bee given him from heaven, as joh. 3. joh. 3.27. For a third use; let us take it to heart, and resolve vpon it, as a most certain and infallible truth, that there is no man living at this day, neither ever was there any from the beginning of the world,( our Lord Iesus Christ onely excepted) although he were never so learned, never so holy, and righteous, but he had great need of this new birth; of this freedom from the power and dominion of sin; yea, so great need, that without the same, it was utterly unpossible for him to be saved. Nicodemus, was a man, not only of the learnedst sort amongst the Iewes, but even also of the best affectioned to the fear of God: and yet we may see, joh 3. how our Lord Iesus Christ would not exempt him from this second birth, but tells him plainly that he must be born again, joh. 3 7. or else he could not possibly bee a fit member for Gods kingdom. And therefore marvell not( said he) that I say unto thee, ye must be born again. The Prophet david was an excellent, holy, and good man, according to Gods own heart, as the Scripture testifieth;& yet, in what high account he had this grace of regeneration, his earnest prayer to God for it, Psa. 51. Psa. 51.10, ●●. doth plainly approve. Create in me a clean heart, O God, and renew a right spirit within me, &c. The Apostle Paul was also an excellent and chosen vessel of the Lord, a notable instrument in the Church of Christ, for the conversion and salvation of infinite multitudes: and yet, what great need he had of his deliverance from the bondage of corruption, it appeareth plainly as in other places, so especially, Rom. 7. Rom. 7.14, 18. &c. Wee know( saith he) that the Law is spiritual, but I am carnal, sold under sin. And again, I know that in me, that is, in my flesh, there dwelleth no good thing. And therefore afterward crieth out, and relieth vpon Gods grace and mercy, as I noted before. And now, if the case thus stood with these holy and excellent men of God, let us take heed, that none of us take any conceit, either in regard of our outward estate in the world, or in respect of any learning, wisdom, knowledge, goodness, godliness, or uprightness, that wee may peradventure suppose to be in ourselves above other men, to flatter, and persuade our own hearts, as though wee had no need of this change, and alteration of our hearts, minds, and inclinations. For from whence( I pray you) springeth such neglect, and contempt of Gods Word, as is amongst us? How is it, that so many men and women are so often, and so easily stayed at home from the hearing of it; and so few profit by hearing, when they are present? That there is such vain swearing, and irreverent use of Gods name in the mouths of some? Such profaning of the Lords day? Such hatred, and heart-burning, malice, and envy? Such whoredom, drunkenness,& Alehouse-hunting? Such pride, and vanity? From whence is covetousness, oppression, deceit, lying, slandering, mocking, backbiting, and the like? Surely the fountain, and well-spring, from whence all these disorders and offences do slow and proceed, is no other but the heart and mind of man remaining in its natural estate, vnchanged, unregenerate, unsanctified. And therefore let men flatter themselves as they list, and persuade themselves as they think good, that they are sound within, and need not any change from their present condition; that they surely fear God well enough, and are in the state of grace and salvation as well as any other: yet so long as these and such like vnsauoury fruits& effects, are to be seen arising in them,& proceeding from them: it is as clear as the light, and as good as a thousand witnesses to convince them, that their hearts are not upright, neither before God, nor man: And that unless they be changed, and become new hearts, they are in the very high way to condemnation. Last of all, seeing it pleaseth not God, to give to his children an absolute perfection in this life, but reserveth the same until we be clearly rid of the burden of this mortality, according as besides the testimonies of the Scripture; this,( as I shewed in the former principle) every true Christian feeling heart, hath continual experience of, in the actions of al our life, nothing being performed in such sincerity and uprightness as it should be, no not the very duties of Gods worship, and service: but both in prayer, and in hearing Gods Word, we are oftentimes interrupted, with idle, vain, and wandring cogitations: that therefore wee be duly mindful, with true zeal, and fervency of spirit, to pray and beseech the Lord, that it would please him to go forward with this most excellent work of our regeneration, and new birth: so, that although it cannot be fully finished, whiles wee are here; yet at leastwise, wee may by his grace, attain to such perfection, as not onely to fight, but also to prevail against the corruption of our hearts, and notwithstanding all the temptations of the world, the flesh, and the divell, offer up our bodies, and souls, living, and holy sacrifices, acceptable unto God through Iesus Christ: According as such special grace hath the Lord promised, Ezech. 36. Ezech. 36.26. unto all such as are truly desirous of the same, saying, A new heart will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your body, and I will give you a heart of flesh. By grace we are not onely freed from the power and dominion of sin: but also made the children and heires of God; yea, coheirs with Christ. Exposition. Rightly are wee said to be the children of God by grace, because nothing else can be alleged, as any cause, or reason of our exaltation to so great honour and dignity, but onely the mere grace and free mercy of God, who so loved us, as S. John speaketh, 1. Epist. 3. 1. joh. 3.1. Behold, what love the Father hath given us( saith he) that wee should bee called the sons of God! Where the Apostle( as you see, setteth forth this love, with a note of admiration and attention, as a matter of no small moment, but religiously to bee admired, and regarded. For is it not( indeed) a wonderful and unspeakable love, that we being by nature the children of wrath, Ephes. 2.3. should yet be accounted, and be indeed the sons and daughters of God? that we being in ourselves, most wretched and miserable sinners, should be so highly advanced, as to be the brethren of Christ? And doth it not proceed from special grace and favour, Heb. 2.12. that we being worthy of nothing but of eternal death and condemnation, should be coheirs with Christ, and accounted worthy inheritors with him, of eternal life and salvation? Surely, this love, this grace and mercy, is so surpassing excellent, as that it can never be sufficiently expressed; much less then possible to be deserved. We account it a great honour and dignity, to be the sons& children of rich and wealthy Parents; of Noble, and Honourable P●●sonages, and especially of great Princes, and entrails. And surely, so it is, if we look no further then the world. But if with a spiritual eye, and regenerate consideration, wee enter into the examination of the matter, we shall find, that even the poorest, and miserablest creature that is in the world( if he bee through Christ, the adopted child of God,) is in a far more blessed and happy estate, then the other with all their riches, and worldly honour, if together with these outward good things, they haue not received the Spirit of Adoption. For why? The Princes, the Nobles, and rich men of the world, though they give their children all that they haue, yet all is but vain and uncertain riches: the time of their enjoying them is but small: and yet in this small space of time, innumerable are the inconveniences that they are subject unto. So that oftentimes it comes to pass, Eccl. 2.7, 8, 9, &c. Esay 40.8. that a man is rich, and in honour now; and within a little while, base,& beggarly, having little or nothing of his own, to sustain himself withall. Whereas, the honour, and wealth, which God bestoweth vpon his adopted children, is incorruptible, and everlasting. The one perisheth, joh. 6.27. ( as our saviour speaketh, joh. 6.) the other endureth to eternal life. far more excellent therefore is the estate of Gods children, then the condition of the sons and children of men. And so high a prerogative is it, to haue God to be our Father. For this our heavenly Father, as he surpasseth all men in goodness and mercy; so is his love much greater towards his children, then the love of any earthly parent can be towards his; according to that of Esay 49. Esa. 49.15, 16. Can a woman forget her Child, and not haue compassion on the Son of her womb? though they should forget, yet will not I forget thee, &c. And Mat. 7. Math. 7.11. If ye that are evil( saith Christ) can give to your children good gifts: How much more shall your Father which is in heaven, give good things to them that ask him? Herein again, towards his children, doth his goodness appear; that although he hath of his own, Math. 3.17. a dear and onely begotten son, in whom( as the Scripture saith) he is well pleased; yet vouchsafeth he to adopt many other sons and daughters to himself; yea, and to make them heires with the same his natural and dearly beloved son, giuing them possession of one and the same inheritance with him. For as it is, Rom. 8. Rom. 8.17. If wee bee children, then are we also heires. moreover, whereas, among the sons and children of men, not all are heires, but commonly the eldest, and first born: in this adoption, all the children are heires, as well the youngest, as the eldest. Now further, as Gods love towards his children, is free without desert, and great without comparison: so is it also constant and perpetual; the Scripture showing in many places, that God is not like unto mortal men, who in their love are wavering, and unconstant: but that in him there is no variableness, Iam. 1.17. jo. 13.1. Phil. 1.6. nor shadow of turning. Whom he loveth, unto the end he loveth them. And in whom he hath once begun a good work, he will not fail to perform it, until the day of Iesus Christ. And as it is 1. Sam. 15. 1. Sa. 15.29 The strength of Israel will not lie, nor repent: for he is not as a man, that he should repent. And Numb. 23. Nu. 23.19. Hath he said, and shall not he do it? Hath he spoken, and shall not he accomplish it? His gifts and callings are without repentance, as Rom. 11. R●m. 11.29 As God is unchangeable in his essence, as Mal. 3. Mal. 3.6. I am the Lord, I change not: so is he unchangeable in his love. And therefore by Saint John 1. Epist. is he expressly called love. 1. jo. 4.8. For God( saith he) is love. But if any man ask here by the way, whether the love of God be such towards his children, as that he never hateth nor disliketh them vpon any occasion whatsoever? I answer that the Lord God indeed is often angry with his children, as a loving Father, and doth oftentimes severely chasten and correct them; but he never hateth them. For his love towards them, being( as you haue heard) perpetual, and constant: it cannot be, that he should hate them at any time. again, he doth never deny them his mercy, but doth show mercy unto them after they haue sinned. he endueth them also with faith, repentance, and with all other graces of sanctification, freely also pardoneth and forgiveth their sins, and accepteth them as righteous through the righteousness of Christ. All which are evident arguments, that he doth not hate them. love and friendship among men, if it be true and sincere, is most pleasant: but to be thus beloved of God, and in account with him as his children, is not onely much more pleasant, but also much more honourable; and not onely much more honourable and glorious, but also much more profitable; and not only much more profitable, but also much more constant then all the love and friendship of mortal men. For by this love and kindness of the Lord, wee haue communion with Christ, then the which, what can be more sweet and pleasant? And what can be either more honourable, or more profitable, then to bee the brethren of Christ, and coheirs with him? again, as I haue shewed before, whom God once receiveth into his love, he will still love such a one with unfeigned love, and perform all the parts of a tender Father. And now, as there is no love or kindness in the world, so pleasant, so honourable, profitable, or constant, as is the love of God; so is there none in the world, if it be of any worth, so easy to be obtained. For the Lord never denies his love to any that in sincerity of heart are desirous of it: No, although in many respects, they be utterly unworthy to be partakers of it: Vouchsafing it to every one that believeth in Christ, and hath a care and conscience to obey his will, howsoever in the manner of obedience, they discover much infirmity, and can do nothing so soundly as he requires. But I will now proceed to another privilege and prerogative of sons. The Children of God, by the grace of Adoption, being the brethren of Christ, and coheirs with him, haue a right of inheritance not onely to the kingdom of heaven, but even also to this world. The Apostle, Heb. 1. Heb. 1.2. speaking of Christ, saith, he is made heir of all things. If of all things, then of the world. According to that also, Psal. 2. Psal. 2.7, 8. Thou art my son, this day haue I begotten thee. ask of me, and I shall give thee the Heathen for thine inheritance, and the ends of the earth for thy possession. In this fence, and no otherwise, then by reason of this adoption obtained by faith in Christ Iesus, is Abraham said to be the heir of the world. Rom. 4.13. And as Abraham, so all his seed according to the faith; all that are of the faith, being the children of faithful Abraham, and blessed with him, as Gal. 3. Gal. 3.7, 9. For this cause thus pronounceth our Lord Iesus Christ, Math. 5. Math. 5.5. Blessed are the meek, for they shal inherit the earth. And in 1. Cor. 3. 1. Cor. 3.22, 23. All are yours, and ye Christs, and Christ Gods. whatsoever was lost in Adam, the same by Christ is restored again. And man( as we know) when he was created, was made according to the Image of God, to be ruler over all the inferior creatures. And now if Christ hath restored this image, then hath he also rendered again the principality that was lost; so as even by the right of inheritance, all these earthly good things are ours. And howsoever this doth not now appear: the children of God, the faithful members of Christ, being in number the fewest; and having commonly of all others the least to do in the world, poor, and of little countenance for the most part of them: yea, hated, despised, and rather persecuted of the world and of worldly-minded men then otherwise; yet in truth, and indeed, unto them doth the heritage of al things in the world appertain: and not to the wicked and profane multitude, who now enjoy the pleasures and commodities of the same, and use them, and abuse them as they think good. dost thou fear God from thine heart, and hast thou received the Spirit of Adoption, whereby in thy heart thou canst call and cry, Abba Father? Then the lands and goods, the gold and silver, the corn and cattle which thou possessest, are thine own. But if thou do not truly fear God, and art not by the grace of Adoption the Child of God: then know for a surety, although thou hast all these outward and earthly riches, in never so great and plentiful a measure,& dost order and dispose them at thy pleasure: yet in right they belong not unto thee; thou possessest them unjustly to thine own damnation. Now, how a man shall examine himself, whether he be the Child of God or no, I haue partly shewed before, and haue often occasion to consider it at large. And therefore now in a word, whosoever doth truly& faithfully beleeue in Christ Iesus, and in his righteousness, and redemption, such a one is undoubtedly the C●ild of God;& bee it more or less which he enjoyeth, yet it is his own: whereas they that are destitute of this faith, though they live never so pleasantly, and at their hearts ease( as wee say) yet their wealth, their lands and goods are none of their own before God; they usurp, and possess the same wrongfully, and for it, one day shall give an account, and be called to an heavy reckoning before the dreadful iudgement seat of God: The poor and miserable that are now in want,( and against whom they now harden their harts, and shut up their compassions) having much more right to such wealth, then many of those that now possess it: Speaking still of such poor, as truly fear God, and are by grace the Children of God; and who, howsoever they now cry in many places, and make pitiful mone, some through want of food, some of apparel, some of fire, some through imprisonment, &c. and cannot be heard: yet a time of refreshing will come, when they shall bee comforted, and recompensed; and when the hard-hearted and miserable Worldlings, usurers, Oppressors, and wrong doers, who now make the world their god, and will neither freely distribute to the necessities of the Saints, Rom. 12.13 nor willingly pay that which they are assessed;( but although they possess, some of them thousands, and othersome hundreds, will yet wrangle and contend sometimes for a shilling, and sometimes for much less:) A time will come( I say) when such, on the contrary, shall be quiter stripped out of all, and as the rich man in the flamme of fire,( of whom we red Luk. 16. Luk. 16.24. ) though they entreat never so much for a drop of water to cool their tongues: yet shall they languish most fearfully for ever, and not obtain it. But now let us make some use of that which hath been spoken. If men by grace be the children of God, then such as are destitute of this special grace, must of necessity be the children of the devill. For no medium, or indifferent abiding can there be in this behalf, betwixt the children of God, and the children of the devill. As God by his Spirit ruleth in the hearts of all his Children, and sanctifieth them to serve and please him, and to seal the assurance of their own salvation in the works of holinesse and righteousness, according to their several places and callings, and the diuers occasions that are offered: So doth the devill on the contrary, reign, and rule in the hearts of all his children of disobedience, whereby with delight and greediness they endeavour themselves to fulfil his lusts in all ungodliness and unrighteousness, Eph. 2.2. joh. 8.44. to the dishonour of God, and to the sure sealing of their just condemnation. As God by his Spirit worketh in his children a sound knowledge of his will, faith, repentance, patience, zeal of his glory, and such other grace: So doth the devill labour, and endeavour to retain and keep his children in ignorance and infidelity, hardens their hearts against all repentance, and remorse of conscience in regard of sin; so as although they be guilty of never so great and grievous transgressions, yet penitently will they never aclowledge, nor make confession of them. here then is fit occasion offered, to try and examine ourselves in what estate we stand before God, whether wee haue received the Spirit of Adoption, and be in the number of his dear and beloved Children or no. To the end we may haue a comfortable assurance, that we are in this number, it highly behoveth us to pray, and beseech the Lord to plant& establish in our harts, through the grace and power of his Spirit, a true and lively faith. For by faith wee embrace the promises of GOD in Christ, and so are made his adopted Children, according to that, jo. 1. joh. 1.12. As many as received him, to them he gave power to become the sons of God, even to them that beleeue in his name. And Gal. 3. Gal. 3.26. Ye are all the sons of God by faith in Christ. Although wee be the sons and daughters of never so rich and wealthy parents, descended from the stock and generation of never so godly and religious progenitors; yet wee may see in the example of the Iewes, joh. 8.39. ( who had Abraham to their father,) unless wee truly and faithfully beleeue in Christ, it is not possible to be the sons and children of God; the evangelist in the place before alleged, most clearly teaching, not onely that we are then made the Children of God, when we receive Christ, but also that Christ is no other way to be received but onely by faith. They that are endowed with a true and lively faith in Iesus Christ, although by reason of their natural corruption, they oftentimes go astray, and play the parts of disobedient children, yet through Christ they remain nevertheless in this estate of grace. For the evangelist doth not say, that they onely are preferred to this dignity and honour, who are pure, and without sin, worthy to be admitted into the fellowship of this heavenly kindred: For if the dignity should hang vpon such conditions, no man living could possibly be exalted thereunto:( all being sinners: in many things we all offending, yea our very righteousness being but as filthy clouts, as Ro. 3. Ia. 3. and Es. 64. Rom. 3.10. Iam. 3.2. Es. 64.6. ) And therfore notably saith the evang. that it belongeth unto them which beleeue in his name: that is, who acknowledging with true faith, the grace of God, offered in Christ, and through Christ, do receive and entertain it in their hearts. Such onely do receive Christ, and they onely through him, are made the adopted children of God, and coheirs with Christ of eternal life; as to this effect speaketh the Scripture in many other places. Thirdly, the experience and assurance of this great love of God, in adopting us for his Children,( we being by nature the children of wrath) ought to inflame our hearts with such fervency of love towards him again, as to prefer him above all things, and resolutely at all times, without being either afraid, or ashamed, to yield obedience to his blessed will. Such a love haue all the Children of God settled in their harts by the holy Spirit of God, as Rom. 5. Rom. 5.5. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto vs. Which love of ours towards God, must yet be acknowledged to proceed from the fountain of his love towards us, he loving us first, 1. joh. 4.19. as St. John teacheth, 1. Epist. 4. And without whose love towards us, we should never haue been affencted with any true love towards him. Now what it is to love God aright, and as he is to be loved, St. joh. 1. Epist. 2. doth plainly declare, saying, he that keepeth his Word, 1. joh. 2.5. in him is the love of God perfect indeed: hereby wee know that we are in him. So wee see, that to love the Lord God, with a sincere affection, is to keep his Word, to yield obedience to his Commandements. This is that which the Lord requireth of all such as love him, and herein doth all the holinesse, and sanctification of Gods children consist. As this might further be shewed out of Deut. 6. and Chap. 30. joh. 14, Deut. 6.5. Cha. 30.19, 20. joh. 14.21. &c. Last of all, seeing by this grace of Adoption, we are not only the children of God, and the brethren of Christ, but the brethren also of one another, according to that of our saviour, Math. 23. Mat. 23.8. All ye are brethren. This must teach us to love one another with brotherly love, as Rom. 12. Rom. 12.10 Be affectioned to love one another with brotherly love. The husband loveth the wife, and the wife the husband; the father the child, and the child the father: and hereunto are they lead, and alured, by the very law of nature: For we may see this kind of love, even among such as haue no spark at all of the true fear of GOD. But the love wherewith Gods children are to love one another, is such a love, as whereunto men are drawn, and induced, not by nature, nor for worldly and carnal respects, but for conscience sake, respecting onely the good of such as are loved, and desiring and endeavouring to make them ioynt-partakers of such grace and goodness, as it hath pleased the Lord to bestow vpon them. Thus to love, will be a seal of our election, and as acceptable to Christ, as if it were done to himself. Yea, this affection sheweth, that we are living members in Christes body, it greatly pleaseth God, and hath praise with him. And thus ought there to be among all Gods Children a communion of Saints, and that not onely because they are brethren and members of one body, but also in regard of their communion with Christ: Of which communion speaketh he himself, joh. 15. Joh. 15.5. saying, I am the vine, ye are the branches. And hereof also is the Sacrament of the Lords Supper a seal, according to that 1. Cor. 13. 1. Cor. 10 16. The bread which we break, is it not the communion of the body of Christ? As there is such a communion( I say) betwixt Christ, and the faithful, he abasing himself, as if he were one of them, a friend to their friends, and an enemy to all such as are at enmity with them( of the sweetness, honour, profit, and constancy of whose love I haue already spoken:) even such in like maner ought to be the fellowship, the communion and love of the Children of God among themselves, and as touching the reputation of friends, and enemies, none accounting him his friend, that is an enemy to the gospel, either in the ministery or profession of it: so also in all other respects: cheerfully and willingly imparting, and communicating the good gifts of the mind, and the outward and temporal good things of this life, for the help and comfort of one another, as occasion is offered: To rejoice with them that rejoice, and to weep with them that weep, as the Apostle exhorteth, Rom. 12. Rom. 12.15, 16. having such a Christian feeling and affection, as to transfer( as it were) the persons of our brethren unto ourselves, Heb. 13.3. considering their ioy and sorrow, as if ourselves were in the same condition. love and unity among brethren thus grounded and established, is like the dew that falleth down to give nourishment to the ground: And like the oil that dropped down from Aarons beard, as the Prophet useth these similitudes, Psalm. 133. Psal. 133. plainly therein teaching, that when men embrace one another with true and unfeigned love, it is as when the fields& herbs receive nourishment by the dew of heaven. And it is a thing that yeeldeth a very sweet savour unto God, as a good and acceptable sacrifice unto him; yea even like the smell of the holy oil, that was powred vpon Aarons head. Quest. 7. What is Christ? Answ. Christ is the eternal son of God, perfect God, and perfect man, in one person, Pro. 8.22, 23. joh. 1.1. Gal. 4.4. Heb. 2.14. Iam. 1.14. 1. joh. 4.2. Esay 7.14. Quest. 9. Had Christ always these two natures in one person? Answ. Christ, as touching his Godhead, was without beginning, of one and the same Essence and Being with the Father, equal, and all one with him, in glory, majesty, and power: And he became man, when he took to his divine nature, our flesh in the womb of the virgin Mary, like unto us in all things, except sin, Esay 53.8. joh. 10.30. Phil. 2.6. joh. 5.21. Luke 1.35. Heb. 2.16, 17. Heb. 4.15. EXPOSITION. THese three points( for the better understanding of these two principles) do fitly offer themselves to be considered. First, that there are two natures in Christ, a divine, and human nature. Secondly, although there be two natures, yet there is but one person. And thirdly, how this union of both natures was made in one person. That there are two natures in Christ, it is evident as concerning his divine nature, joh. 1. jo●. 1.1, 2, 3, 14. In the beginning was the Word, and the Word was with God, and the Word was God. By the Word in which place, that the evang. understandeth not that word of God which is spoken, and vanisheth, but the person of the son of God: it is manifest not onely in that he saith there expressly, that that Word was God, but addeth also, that All things were made by him. and without him was nothing made that was made: in him was life, and the life was the light of men. And yet more plainly, And the Word was made flesh, and dwelled among us, and we beholded his glory, as the glory of the onely begotten son of the Father, full of grace and truth. By all this compared together, it is very clear, that our Lord Iesus Christ is the Word, and onely begotten son of God, and that as he is the Word, and Son of God, he is without beginning, he is no creature, not taking his Essence with the things created, but his Being is eternal, and before all things. According as most notably, Pro. 8. Pro. 8.22, 23, 30, 31. doth Salomon bring in the person of the son of God( whom he there calleth the wisdom of God) after this manner speaking of himself: The Lord hath possessed me in the beginning of his way, I was before his works of old, I was set up from everlasting, from the beginning, and before the earth. And a little afterward, Then was I with him as a nourisher, and I was daily his delight, rejoicing alway before him: And I took my solace in the compass of his earth, and my delight is with the children of men. Now seeing in the beginning, God created heaven and earth( as Moses sheweth, Gen. 1.) And yet this wisdom& Word of God( who is his eternal son) was( as Salomon speaketh) before the same work of creation: it is plain, that he had no beginning of Essence, but is from everlasting and before all worlds. The Apostle Peter, 1. Epist. 1. saith of Christ, 1. Pet. 1.20. That he was fore-ordained before the foundation of the world. And joh. 8. he thus testifieth of himself, joh. 8.58. Verily, verily, I say unto you, before Abraham was, I am. He saith not, I was, or haue been, for so should he haue attributed no more to himself then to the Angels: for the Angels and celestial spirits were in time before Abraham, and so was the very devill: but in this phrase of speech, I am, he exempteth himself from all moment of time, and proveth the sempiternity of his divinity, as having neither beginning nor end of dayes. For if he began not in the beginning, but was( as the evangelist saith) in the same, then can it not be, but that as he was without beginning, so shall he also be without ending: As revel. 1. Reu. 1.8. I am Alpha, and Omega, the beginning, and the ending. He saith not, I haue ending, neither doth he say, I haue beginning, but I am the beginning, and the ending. Infinite are the testimonies which might further be alleged for the proof of this; but the point is plain, and therefore now to the consideration of his humanity. That that Word, and eternal son of GOD, which was with GOD in the beginning, and who being God, created all things that are, &c. That even that Word( I say) vouchsafed so far to abase himself, as to descend from heaven, and to become man like unto us in all things, except sin: I might make this manifest by many testimonies of the old Testament, prophesying and foretelling that it should be so; but of this there being also no doubt amongst us, two or three may suffice. In Esay 7. Esa. 7.14, 15. The Prophet prophesying of Christes humanity, hath these words, The Lord himself will give you a sign: Behold, the virgin shall conceive and bear a son, and she call his name Immanuel,( or God with us:) Butter and honey shall he eat, till he haue knowledge to refuse the evil, and to choose the good. Also chap. 9. Esa. 9.6, 7. unto us a child is born, and unto us a son is given, and the government is vpon his shoulder, and he shall call his name wonderful, counselor, the mighty God, the everlasting Father, the Prince of Peace, &c. Hereunto may be added the promises that were made of him to Abraham, and before him to our first parents, Gen. 3. and chap 12. and 22. Gen. 3.15 Gen. 12.3.& 22.18. As also to david, jer. 23. Psal 89. I●●. 23.5, 6. Psal. 89 35.36, 37 But let us see what the new Testament speaketh, of the accomplishment and fulfilling of that which was thus prophesied of before. Wee may see, Math. 1. and Luke 3. Math. 1.1, &c. Luk. 3.23, &c. how diligently these two evangelists do draw the lineal descent of Christ, from the loins of Abraham to david, and from david to the Virgin Mary, who, when the fullness of time was come, that he should be delivered, brought forth a son, who in all respects appeared to be true, and very man; And for which cause doth the Scripture call the said blessed Virgin, not a supposed mother, but a true& natural mother, which, of the substance of her own body, gave true flesh, and substance of man, to the Son of God, according to that, Esay 7. which was alleged before. And for which consideration also, saith the Apostle, Gal. 4. Gal. 4.4. that God sent forth his Son, made of a woman, that is, according to mans nature. Further proof may be had, Heb. 2. and chap. 4. 1. Tim. 3. Rom. 2. Heb. 2.14, 16. Heb. 4.15. 1. T●●. 3.16 Rom 9.5. but I pass to the second branch. Although there be two natures, yet there is but one person. For if there should bee two persons, then of necessity there must bee two Christes, according to the heresy of martion, who wickedly affirmed, that there were two Christes, the one crucified, and the other not. But for the clear understanding of this deep mystery, that two natures remain in the one person of Christ, a true divine, and a true human nature,( either of them retaining its own disposition, and peculiar properties,) it is evident in the very same places of Scripture, which haue already been alleged. As first, where the Prophet Esay, chap. 7. saith not only, that a Virgin shall conceive, and bring forth a son: but also addeth, that his name shall be called Immanuel, as I haue noted before. In these words( I say) doth the Prophet aclowledge both natures in Christ: for according to his divine nature, he is called Immanuel, or God with us, and according to his human nature, he is said to be conceived and born. Also in that saying, Esay 9. is this apparent: unto us a child is born, and unto us a son is given. For Christ is given, who as concerning his Godhead is from everlasting, and he is also born, having his beginning and being, as touching his manhood in the world. In Math. 22. Math. 22.42, 43. After the pharisees had answered touching the Christ, that he should be the Son of david, he said unto them, How then doth david in spirit call him Lord,& c? As if he said, Seeing Christ is without doubt the son of david, and yet david by the holy Ghost calleth him Lord, that is, very God, of the selfsame power with the Father; it is plain, that Christ is very man, and very God in one person. This therefore must of necessity, and under pain of condemnation, be both believed and acknowledged: And not only so, but that these two natures also, the divine, and human nature, are so conjoined and united, as that they are neither swallowed up one of another, nor confounded or mingled together, but so, as the properties of each nature remain safe, and distinct: And so, as we must worship not two, but one Christ, true God, and true man, as touching his divine nature, of the same substance with the Father, and as touching his human nature, of the same substance with us, always except sin. This is the sum of that which shall be necessary to be considered in this place, that the one of Christes two natures, is eternal, and without beginning; the other a created nature, having beginning; the one impassable, the other subject to infirmities; the one Almighty, and infinite, because it is God: the other limited& comprehended, because it is Man. The union of both natures in one person, was made after a marvelous manner. For whereas all other men generally both haue been, and are conceived by the seed of man, which being corrupt, hath made us all naturally sinners, as we haue learned by that which goeth before, quest. 6. Our Lord Iesus Christ was not conceived in the womb of the blessed Virgin, by any seed of man, but by the Holy Ghost: who by his eternal power in her womb, gave a pure, and very human body to the son of God, so that he became both God and Man in one person, the properties of each nature remaining safe, and vnconfounded, as was shewed before. If he had been conceived by man, then had he not been voided of sin, and so should he haue been unfit to deliver us from sin: And therefore joh. 17. Joh. 17.19. For their sakes( saith he) I sanctify myself. And Heb. 7. Heb. 7.26. Such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher then the heauens. The History of this is lively set forth by the evangelist Luke, chap. 1. how after the angel had told the blessed Virgin that she should conceive in her womb, and bring forth a son,& call his name IESVS: Shee asked him how this could be, seeing she knew not a man? Then the angel answered, Luke 1.31, 34, 35. and said unto her: The Holy Ghost shall come vpon thee, and the power of the Highest shall ouershaddow thee; therefore also that holy thing which shall be born of thee, shall be called the Son of God. Thus the points being clear and manifest, that there are two natures in Christ, a divine,& a human nature: Secondly, although there be two natures in Christ; yet there is but one person: and thirdly, that this union of both natures in one person, was made after a wonderful manner: Now let us come to the uses. By this which hath been spoken, wee may see, that there is a double consideration to be had of Christs divinity: the one more secret and hide, as concerning his substance and being: as how he is of the Father, how coeternal, and consubstantial with him; how like unto him in all things, equal in wisdom, power, and every virtue: And again, how so begotten of him, as that there is no separation of Essence. For this( by the way) is necessary to be understood, that whereas he is said in the Scripture, to be begotten of the Father, and to come from the Father into this world: it must not so bee understood, as though by being begotten, or by his coming from his Father, he were separated from him: For howsoever it be so with us, and that we are subject to such divisions, and separations: yet is it far otherwise with God, and his Word, and onely son, so as that his eternal Son, neither by being begotten, nor by any going forth is separated from the Father; even as neither the brightness in passing from the sun, is separated from the sun; nor the heat in ascending from the Fire, is separated from the Fire; nor the counsel or wisdom of the heart in a wise man, is separated from the man in giuing good counsel, or in performing any wise or godly action. The other consideration of Christs divinity, is more plain, and apparent, appertaining to his works and manifestations, whereby his majesty( which would otherwise remain unknown, not onely to us mortal men, but even also to the very Angels themselves, and heavenly spirits) doth now brightly shine, and show itself. In the first of these, the Holy Ghost in the Scripture, is brief, and sparing; but in the other, large and ample. Which must teach us to take diligent heed, that wee stay not too long, nor beat our heads too much, in the consideration of the divine Essence, lest with the brightness of the same most high and excellent mystery, our mindes and hearts be rather dulled, and confounded, then in any measure lightened, and instructed. And on the other side, that we exercise ourselves, and spend a large and long continuance in the contemplation and revelation of the same incomprehensible Essence. My meaning is, that both in the one, and in the other, we proceed so far, and no further, then the bounds and limits of Gods Word. whatsoever is revealed in the Word of God, either concerning the blessed Trinity, or touching any other matter, the same, and every part thereof, we must zealously settle ourselves to know and understand:( it being to this end committed to writing, that we should glorify God, in the knowledge, profession, and practise of it:) but whatsoever the Lord hath not revealed therein, Rom. 15.4. Deu. 29.29. wee must not so much as think vpon it; being assured that it is the Lords will, that wee should remain in ignorance of the same: As Deut. 29. The secret things belong to the Lord our God; but the things revealed, belong unto us, and to our children for ever. Secondly, as nothing, then a serious consideration of that which hath been spoken, can possibly be more joyous and comfortable unto all Gods Children, who truly and faithfully beleeue in Christ, then to consider( I say) that even the same Christ, who abased himself to take our flesh, and to haue sense and feeling of our infirmities, is God from everlasting, able to relieve us in all miseries, and calamities, and to deliver us from the same: That he, who is our mediator, Atonement-maker, and suffered for our sins, is the Lord of life, and salvation, able, and willing to forgive us our sins, and to exalt us to the partaking of eternal glory: even so on the other side, can there be nothing more terrible, and discomfortable to the children of this world, to the carnal, and profane, then to consider, that the very same Christ, the wholesome doctrines and exhortations of whose Word and glorious gospel, they reject, and wilfully transgress; and whose faithful seruants, both in the ministry and profession of it, they contemn, derive, and persecute, is a God of power, a God of vengeance, able, and ready to tumble them headlong into the bottomless pit of Hell and condemnation, among the divell and his Angels, where shall be weeping, and gnashing of teeth; and out of which there shall never be any redemption. Thirdly, as the obstinacy, and wilful blindness of the Iewes, is hereby discovered; who, although they had Moses and the Prophets, daily red and preached among them, and professed a continual expectation, and looking for of the Messiah, according thereunto; yet when he was come, most reproachfully notwithstanding rejected him, as joh. 1. jo. 1.11. he came unto his own, and his own received him not. So it teacheth us, that to the end we may attain to the true knowledge of Christ, for the settling and reposing of a true& lively faith in his name, for our salvation; and that our faith▪ and hope in him may not waver, but continue firm and vnmoueable in al temptations: that therfore in the fear of God, and with due reverence and attention we apply ourselves to the searching, hearing, and consideration of the holy Scriptures. And as in all other places, because every word is pure and full of instruction, profitable to teach, to improve, to correct, and to instruct in righteousness, that the Man of God may be absolute, being made perfect to all good works, as the Apostle teacheth, 2. Tim. 3. 2. Tim. 3.16, 17. so especially in such places of the Old Testament, as prophesy and foretell of his coming, incarnation, and of his humiliation,& sufferings: And in such places of the New Testament, as make mention of the full accomplishment, and performance of that which was spoken of before. For this is a notable way( through the gracious assistance of Gods Spirit) to attain unto that which we desire in this behalf: According as hereunto most plainly exhorteth our Lord Iesus Christ himself, joh. 5. joh. 5. ●●. saying; Search the Scriptures, for in them ye think to haue eternal life, and they are they, which testify of me. Quest. 10. Was it of necessity, in regard of our salvation, that Christ should haue two Natures, and be in one person, both God and Man? Answ. It was a matter of so great necessity, in regard of our salvation, that Christ should haue two Natures, and be in one Person, both God and Man; that he could not otherwise haue overcome death, and the divell, under whose captivity we were holden; neither haue satisfied Gods iustice for our sins, nor reconciled us unto him, 1. joh. 3.8. Heb. 2.14. Gal. 4.4, 5. 2. Cor. 5.21. 1. Pet. 2.24. 1. joh. 2.1, 2. EXPOSITION. THe strength of sin and death, and the power of Satan bee such, as that no virtue, or strength of Man, no nor of Angels, can do any good to dissolve the same. The strength of man cannot, because all mankind are naturally suppressed, and held captive in this bondage. And therefore as job demandeth, chapter 14. job 14.4, Who can bring a clean thing out of filthiness? So may I say, Who is able( being himself a prisoner,& bound) to deliver him that is bound, and in prison also? The strength of Angels could do no good herein: for the nature of Angels cannot take away the evil of sin from mankind, by which Satan doth reign in the World. Wherefore the strength of God was in any case requisite; yea, such a Redeemer, as being endued with the power of God, should both take away the evil of sin, which is in our flesh, and also destroy the kingdom of Satan. But Christ being in one person both God and Man, did all this, he being stronger then Satan, and whose Spirit alone is able to heal our hearts, and to deliver us from the power of condemnation. By this means also he had the right of redemption. For as touching his Godhead, he is our Creator, and wee his creatures;& concerning his manhood, by taking our flesh, he is become our brother, as the Apostle teacheth, Heb. 2. Heb. 2.11, 12. he is not ●shamed to call us brethren, saying, I will declare thy Name unto my Brethren. Ob. But here it may be demanded: If Christ redeemed us by giuing a ransom: how then did he violently take us away from Satan, and destroy his kingdom? That he redeemed us for a price, or ransom; the Apostle 1. Cor. 6. and 7. 1. Cor. 6.20. chap. 7.23. doth witness, saying; Ye are bought for a price. And again, that he stoutly overcame Satan, and His guard destroyed his kingdom, and violently carried away the spoil: thus witnesseth he of himself, and of his conflict with Satan, Luke 11. Luke 11.21, 22. When a strong man armed keepeth his palace, the things that he possesseth are in peace▪ But when a stronger then he cometh vpon him, and overcometh him, he taketh from him all his armor wherein he trusted, and divideth his spoils. And the Apostle also Heb. 2. Heb. 2.14. making mention of the triumph of Christ, in the spoil of Satan, saith, that he destroyed him that had the power of death, that is, the divell. Sol. For the better understanding of this, wee must know that those things are spoken of Christ, in sundry respects. Whereas he redeemed us by a ransom; that is not to bee referred unto Satan, but unto God the Father, unto whom he gave in ransom for us his own blood. According to that Ephes. 1. Ephes. 1.7▪ By whom( saith the Apostle) wee haue redemption through his blood. And 1. Pet. 1. 1. Pet. 1.18, 19. Ye are not redeemed with corruptible things, as silver and gold &c. but with the precious blood of Christ. And 1. Tim. 2. 1. Tim. 2.6. who gave himself a ransom for all men. This ransom he gave( I say) to God his Father. For he offered himself unto him as the Mediator,& the price of his bloodshed for a sacrifice: Not to Satan( as I said) but to God his Father. And therefore Heb. 9. Heb. 9.14. How much more then shall the blood of Christ, which through the eternal Spirit offered himself without spot to God,& c? again, whereas he is said to deliver us with strong hand: that is to bee referred unto Satan, the Prince of this World, whose power and kingdom he destroyed, delivering them who were detained captives. But here again, if it bee demanded, Ob. 2. wherefore he gave a ransom to God the Father, seeing we were not his, but Satans prisoners? The ransom was given, Sol. not to the wrongful Tyrant, but unto him that had right to condemn us, that is, to GOD, whom our first Parents and ourselves had grievously offended; his iustice was to bee satisfied; and whereas there was none that could do this, but he alone that was free from all transgression, Heb. 4.15. and disobedience: He therefore sent his eternal Word, the second person in the trinity, to take vpon him our flesh, that being man like unto us in all things, except sin, he might, as the Apostle speaketh, Rom. 8. Rom. 8.3. condemn sin in the flesh. For this purpose, did our Lord Iesus Christ offer himself to God the Father, as a ransom of redemption for us all; that being delivered from the right of condemnation, and guiltiness of sin, we might be made at one with him. And this atonement destroyed the strength and power of sin, and Satan: it being unpossible that Satan should hold them any longer prisoners, who were made at one with God, by the ransom of redemption. Now all this was done vpon the cross; both the ransom of our redemption was given to GOD the Father, to reconcile mankind, when he shed his blood for us, and the power of sin, and Satan was destroyed withall; according to that, Heb. 2. which I noted before: and Col. 2. Col. 2.14. putting out the handwriting of Ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it vpon the cross, &c. Thus you see some reasons, wherefore the eternal Word, and son of God, Christ Iesus, took vpon him our nature, and joined the same to his Godhead, and so became both God and Man in one person, that so he might bee a fit Reconciler, and Atonement-maker betwixt God and man. he utterly to this end abolishing and taking away sin, which was the cause of Gods just anger. And so, as the Lord God, by his intercession, is not onely appeased, and pacified; but also by, and for his Mediators sake, hath bound himself with this covenant and promise, that he will freely forgive the sins of all those that truly beleeue, and that he will not fail to give them eternal life. This is the covenant which the Lord hath made with us through Christ; the which covenant of reconciliation is daily confirmed unto us in the Sacraments, as wee shall prove( God willing) in that which followeth. Nay, we may see further, that it was a matter of so great necessity, that our Lord Iesus Christ should haue two natures, and be in one person both God and Man, that unless he had been so, it had been utterly unpossible for any flesh to be saved. So great is otherwise the disagréement betwixt our sin and corruption, and the most excellent pureness and cleanness that is in God. For seeing all our misery and destruction doth spring from hence, that wee by the corruption of our nature, are estranged, and separated from God: it must needs follow on the other side, that from hence springeth our whole salvation, that wee bee joined again with God, the fountain of life, and true felicity. The which coniunction, by reason of the corruption of our nature, and wickedness of our hearts, is utterly unpossible to be had, without a Mediator and reconciler. For we in Adam are become darkness, the seruants of sin, and subject to death and condemnation: whereas on the other side, God is Light, and in him is no darkness at all; yea, most excellent pure, and perfect righteousness. And what agreement can there bee betwixt light and darkness; between righteousness, and unrighteousness; Christ, and Belial? as 2. Cor. 6. 2. Cor. 6.14, 15. Now if the Lord Iesus had not been in one person both God and Man, he could not thus haue performed the office of a Mediator; he could not by intercession, death, and redemption, haue set us free from the guiltiness of sin and death, nor from the tyranny of Satan; his righteousness could not haue been imputed unto us; he could not haue purged us from all iniquity, nor haue made us coheirs with him of the kingdom of heaven. Some other reasons may bee added, Other Reasons, to prove the necessity of two natures in his one person. It was necessary that Christ should haue a divine nature, and bee God, that he might know the will of God, and reveal the same unto vs. For wee of ourselves cannot see God, and his will: but we know( as Saint John saith 1. Epist.) that the Son of God is come, 1. joh. 5. ● and hath given us an vnderst●nding, that we may know him that is true. And joh. 1. joh. 1.12.26.14.2, 3. No man hath seen GOD at any time, the onely begotten son which is in the bosom of the Father, he hath declared him. Secondly, that the price of our Redemption might be equivalent, and of the like worthiness, as the offence was in the sight of God, which could not haue been, unless that person, which was the son of God, had dyed for vs. For neither gold nor silver, nor any other precious thing could redeem us, but onely the precious blood of Christ, who was a lamb without blemish, 1. Pet. 1.18, 19. and without spot, as the Apostle Peter speaketh, 1. Epist. 1. unless, he had been God, he could not haue given us power to become the sons of God; joh. 1.12. Heb. 7.17. he could not haue been our eternal high Priest, nor perpetually sit at the right hand of God, Rom. 8.34. to make intercession for vs. he could not haue been present, at all times, and in all places, to gather his Church, to direct the hearts of the faithful, to hear their prayers, and to forgive their sins. He could not haue raised the dead to life, abolish death, exercise iudgement, nor give eternal life to those that love his coming. Of the like necessity was it, that he should be man. First, the iustice of God did require, that as man had offended, and broke his law and commandement: so man should also fully satisfy for the same, that his righteousness may justly bee imputed unto others. Secondly, that the appointed Messiah and saviour might sustain that punishment, which by Gods sentence was due for sin, as namely Death, but GOD alone could not haue died. Thirdly, that wee might haue the more sure comfort& confidence, in our necessities to appeal to the throne of Gods grace, seeing he being our high Priest, Heb. 4.15. was very man as we are, and partaker of our infirmities. And lastly, that we might be the more certainly assured of our resurrection, and that both in body and soul wee shall undoubtedly enjoy eternal life, seeing our Lord Iesus Christ, having the same nature that wee haue in all things, except sin, hath raised it from death, and carried it with him into heaven, there as our Head, keeping possession for us, until the time, that wee, as members of his mystical body, shall be joined to him. For where the Head is, there must the members be, as joh. 12. joh. 12.26. Where I am, there shall also my seruant be. And chap. 14 joh. 14.2, 3. I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may bee also. Now for some use. In that God sent down in this sort, his eternal, and onely begotten son, to take our flesh, and to become man, like unto us in all things, except sin, that he coming betwixt Gods iustice and our sins, satisfying his iustice, and making amends for all our iniquities, might turn from us his wrath and displeasure, and purchase for us reconciliation with his Father, remission of sins, righteousness before GOD, and eternal life in heaven. herein( I say) hath God commended his love and favour towards us, much more effectually and abundantly then in any other thing whatsoever. When he created the world for our sakes, he declared therein a manifest testimony of his good will towards us; and so also when he created us, and all other creatures for our use: but yet in neither of these respects is his love so apparent, as in the giuing of his son: For what should wee haue been the better for the world, or what would our creation haue any thing at all availed us, unless wee had been made acceptable unto him in his beloved? especially considering how soon we degenerated from that integrity, and perfection wherein he created us, so as by nature we are now no better, then the very children of wrath, and heires of condemnation? Of this love of God, testifieth the Scripture in many places, as Rom. 5. Rom. 5.8, 9. God commendeth his love towards us in that, while we were yet sinners, Christ dyed for us, much more being justified by his blood, wee shall be saved from wrath through him. And 1. joh. 4. 1. joh. 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. And Ro. 8. Rom. 8.32. He spared not his own son, but delivered him up for us all. Abraham is greatly commended in the Scripture, ●●●. 22.12, 16. for that he would haue offered his son Isaac; and it is recorded as a token of great love: but is not this an argument of far greater love, that God should give his son for us? he is the God of heaven, and earth, and yet had he a gracious respect unto us wretched sinners, who being naked in ourselves, he clothed us with the righteousness of his son, so as now our righteousness excelleth the righteousness of all others. The experience and consideration of which wonderful love, and kindness of God towards us, ought to persuade our hearts with an undoubted assurance and resolution, that there is nothing else of what nature and quality soever it be, but the Lord, out of his rich treasury, will most willingly and cheerfully impart, and communicate the same unto us, if in his heavenly wisdom and providence he seeth it to be fit for his own glory, and our good. He hath already bestowed vpon us, the best and the most precious jewel that he had, namely, his dearly beloved son, unto whom no one, nor all the things in heaven and in earth, are worthy in any measure to be compared. How then( as the Apostle addeth) shall he not with him also freely give us all things? It cannot be, that the Lord should deny his children any good thing, seeing for their sakes, he hath not spared his own son. Secondly, as a rare and wonderful love GOD the Father shewed towards man, in the sending of his son, so no less rare and unspeakable love did the son himself express, in that he vouchsafed to come down from heaven, where he reigned in equal glory and majesty with the Father, to take vpon him our flesh, and to submit himself to all our infirmities, sin onely excepted. For by Christ we haue not onely all spiritual and heavenly blessings, as Ephe. 1. Eph. 1.5. he being made unto us( as the Apostle speaketh, 1. Cor. 1. 1. Cor. 1.30. ) wisdom, righteousness, Sanctification, and Redemption: but whatsoever also belongeth to this present life, as 1. Cor. 3. 1. Cor. 3.22, 23. All are yours, and ye are Christes, and Christ is Gods. he is the heir of all things, as Heb. 1. Heb. 1.2. and whatsoever the Father hath, belongeth unto him: as joh. 16. joh. 16.15. All things that the Father hath, are mine. And wee through the grace and mercy of God, are adopted coheirs with him, as Rom. 8. Rom. 8.17. Whereupon it must needs follow, that if we haue Christ the Lord, and heir of all good things, there is no cause for us to doubt, but that whatsoever is fit and necessary, shall be imparted unto vs. Thirdly, whereas our Lord Iesus Christ, being in one person both God and man, hath overcome Death and the devill, under whose captivity we were holden, hath satisfied Gods iustice for our sins, and reconciled us unto him: It is not that we should live at our own liberty and disposition, and behave ourselves as we think good: but that( as the Apostle speaketh, Rom. 14. Ro. 14.8, 9. ) Whether wee live or die, we might be the Lords. For Christ therfore dyed, rose again, and revived, that he might be Lord both of the dead and living. That which a man hath dearly bought, and duly paid for, he may well account it to stand with great reason, that the same should be wholly at his direction, and not at the will and commandement of another. Our Lord Iesus Christ hath dearly bought us, being utterly lost in ourselves, not with gold or silver, but with his own precious blood, as I noted before; and therefore doth it stand with great equity and reason, that we should now be wholly employed in the service of his majesty, and not in the service of our own lusts, and corrupt affections, as by nature wee are inclined. This was the end of Christes incarnation, wherefore he took vpon him our sins, with the curse and condemnation due unto them, that we being delivered from the guiltiness of sin, Luke 1.74, 75. Tit. 2.14. from the wrath of God, and torments of hell, might be his peculiar people, sanctified to serve him in holinesse and righteousness all the dayes of our life; evermore acknowledging, that the best service we can do, is utterly of no value, in comparison of the least of his mercies towards vs. Quest. 11. How did Christ perform this, according to his flesh, and human nature? Answ. By his humiliation, and sufferings, wherein he became obedient unto the death, even to the death of the cross, Phil. 2.7, 8. EXPOSITION. our Lord Iesus Christ, being anointed to be our high Priest,( not according to the order of Aaron, who needed a successor but) according to the order of Melchizedech, to continue for ever, was appointed of God his Father, Heb. 7.3. to be a propitiatory sacrifice, and satisfaction for our sins by his sufferings, as by the onely sacrifice of reconciliation, to deliver both our bodies and souls from eternal death and condemnation, and to purchase for us the favour of God, righteousness, and life. By his sufferings( I say) the which to this end, and to bring this to pass, how great and wonderful they were, what sorrows and temptations he endured, and into what low and base condition for this cause he was brought, and submitted himself unto: The evangelist matthew, chap. 26. and Luke, chap. 22. Math. 26.37, &c. Luke 22.4, &c. do express at large: As how he began to wax sorrowful, and grievously troubled, and as one full of anguish, said unto his Disciples, My soul is heavy even unto the death: That such was his terror and fear, that he not onely at two several times desired his heavenly Father to deliver him from the bitterness of his cross and Passion; and so wonderfully cast down, that there was need of the presence of an angel to comfort him, and for very pain and grief sweat drops of blood, but also as one almost utterly given over, and despairing of release, cried out, My God, my God, Math. 27.16. why hast thou forsaken me? This was undoubtedly a wonderful abasement, and humiliation, most bitter anguish and extremity, the like whereof hath never been felt, neither can possibly be endured of any other. And what was the reason of it? having taken vpon him the burden and guiltiness of all our sins, which were most wonderful loathsome, and odious before the face of God, and with the huge weight whereof he was grievously pressed; and therewithal also setting before his eyes, the tribunal seat of God, and the heavenly judge himself, ready armed with incomprehensible vengeance against the same: No marvel if( his Godhead, being as it were hide, and remaining secret for a time) according to his flesh, and human nature, he was after this manner so wonderfully perplexed and amazed, though he so bitterly complained and cried out. He conceived in death, somewhat more terrible then the separation of the soul from the body, as namely, the horrible curse and punishment, which, in the wrath and iudgement of God, was justly kindled against our sins, the guiltiness whereof he had so taken vpon him, that he was of necessity to sustain, whatsoever the extremity of their heinousness had deserved. From hence proceeded his fear, his sorrow, and tribulation. For what is more heavy, what more intolerable then the wrath and vengeance of God? What comparison can there bee betwixt that which hath an end, and that which hath no end? The wrath of God is endless, the strength of man, in respect thereof, utterly nothing at all; infinitely and to far too weak for the majesty of God. This so great wrath of God, did our Lord Iesus Christ feel sensibly and indeed, in his whole humanity, both in soul and body. For we must not think that bodily death itself, could so haue terrified the son of God, if he had not seen and considered, that he was to undergo the wrath and iudgement of God. Thus far did it please our Lord Iesus Christ to humble and abase himself for our sakes, and by such humiliation and sufferings, to perform the part and office of a perfect saviour and redeemer. Of all which there was so great necessity, that without the same, the mystery of our salvation could not possibly haue been fulfilled. If he had not suffered these anguishes and extremities at all, we should haue remained in the guiltiness of sin and death, without any hope of eternal life. If he had suffered but onely in body, he should haue been the redeemer and saviour only of our bodies: It was of necessity therfore, that our saviour and redeemer should both in body and soul sustain the curse and punishment due unto our sins, that so through Faith in his redemption, we might both in body and soul be eternally blessed. This was the cause of his humiliation and sufferings, yea of whatsoever he endured both in soul and body. Wherefore he became our high Priest, and made himself an offering and a sacrifice for sin, yea such a sacrifice, as whereunto the very curse of God was joined: As Gal. 3. Gal. 3.13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us; for it is written, Deut. 21.23 Cursed is every one that hangeth on three. He took that to himself which was ours that he might impart unto us that which was his; he took our sins and cursedness to him: he endued, and enriched us with his blessedness. For this cause in diuers places of the Scripture, is he called sin, and an offering for sin: As 2. Cor. 5. 2. Cor. 5.21. he hath made him to be sin for us, which knew no sin, that wee should be made the righteousness of God in him. And Es. 53. Esa. 53. Yet the Lord would break him, and make him subject to infirmities, when he shall make his soul an offering for sin. For this, no doubt, did all the Prophets fore see in Spirit, that our Lord Iesus Christ should be accounted the greatest sinner and transgressor, that ever was vpon the face of the earth. Not that he himself had any spot of sin, but because he took the sins of the world vpon him, and for them dyed vpon the cross. For this cause it was, that( as the Prophet foretold) he was accounted among transgressors and trespassers. whatsoever sins either haue been committed, are, or shall be hereafter, by any, or all of Gods elect and chosen, from the beginning of the world unto the end, they were all imputed unto Christ, and he bare the burden of them: According to that of the Prophet again, He is despised, and rejected, he is a man full of sorrows, and hath experiences of infirmities: we hide( as it were) our faces from him, he was despised, and we esteemed him not. Surely he hath born our infirmities, Esa. 53.3, 4, 5, 6, 8. and carried our sorrows, yet we did judge him, as plagued, and smitten of God, and humbled. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes we are healed. All wee like sheep haue gone astray, wee haue turned every one to his own way, and the Lord hath laid vpon him the iniquity of us all. And a little after, For the transgression of my people was he plagued. Whereunto agreeth that of the Apostle Peter, 1. 1. Pet. 2.25. Epist. 2. Who his own self, bare our sins in his body on the three, that we being delivered from sin, should live in righteousness, by whose stripes ye were healed. For this cause, joh. 1. Joh. 1.29. is he called the Lamb of God which taketh away the sin of the world. And Heb 10. Heb. 10.14, 18. the Apostle saith, that with one offering he consecrated for ever them that are sanctified. All these places serve plainly to prove, that our Lord Iesus Christ, when he purchased for us eternal redemption, offered himself for a sacrifice vpon the cross, that he might sanctify us for ever. The force and efficacy of which sacrifice, continueth without any end: According to this most comfortable sentence, a little after in the very same Chapter, Where remission of these things is, there is no more offering for sin. The Instruments which the Lord used to bring Christ unto his death, were most wicked, as Satan, the high Priests, Iudas and Pilate; for who, but such as were most wicked, could haue found in their hearts to accuse, and condemn him, that was most innocent and harmless? Yet the Lord used them in such sort, as by their means, that work was brought to pass, which of all other works of God, was most holy, and most admirable, as namely, the Redemption of Gods Elect. These wicked ones, although they apprehended Christ, arraigned, accused, condemned, and crucified him, yet was his death nevertheless a voluntary and willing death, freely, and of his own accord, giuing up himself to suffer all that was inflicted. For if he had been unwilling to die, and had not willingly yielded himself into their hands; neither they, nor all the world could possibly so far haue prevailed against him: According to that, jo. 10. joh. 10.17, 18. I lay down my life, that I might take it again: No man taketh it from me, but I lay it down of myself: I haue power to lay it down, and haue power to take it again; this commandement haue I received of my Father. And this is also further manifest by the mighty power which he expressed, in throwing the armed multitude to the ground, which came to apprehended him, as joh. 18. joh. 18.6. For, assoon as he had said unto them, I am he, they went backward, and fell to the ground. And by his speech to Peter, Math. 26. Math. 26.53, 54. Thinkest thou that I cannot now pray to my Father, and he will give me more then twelve legions of Angels? how then should the Scriptures be fulfilled, which say that it must be so? he might also haue prevented Iudas, and confounded him in his devilish purpose, before it took any effect at all, if it had so pleased him, seeing he perfectly knew the same beforehand, as we may see, Mat. 26. joh. 13. Mat. 26.21 joh. 13 26. But for our sakes he would not, but would rather suffer the wicked traitor to haue his devilish desire, and to endure the uttermost villainy that the tyrannous Iewes could do unto him; rather, I say, then any part of our Redemption should remain unperformed, the which without this manner of humiliation and suffering, could not possibly haue been effected. For this cause, said he not to Iudas, leave off thy devilish purpose: but, That thou dost, joh. 13.27. do quickly. Neither said he to Peter, Fight manfully, and get my deliverance by force of arms: but, Put up thy Sword into his place, Mat. 26.52 for all that take the sword, shall perish with the Sword. And now who can sufficiently admire and marvell at it? Who can sufficiently ertoll, and magnify this wonderful love of the son of God? Wee were not his friends, but his enemies, by reason of our sins; and yet, that he should endure such, and so many things for us: this is assuredly such rare and surpassing kindness, as can never be sufficiently expressed: For what would haue become of us, and of our salvation, if he had not thus far abased himself; the iustice of God, being not possibly to haue been satisfied any other way? For sin is so odious in the sight of God, that he cannot but punish it with an extreme punishment wheresoever he findeth it. Our Lord Iesus Christ then standing in our room, was therfore of necessity, not onely to suffer the miseries of this life, but also to die, that the very extremity of the punishment, which we had deserved, and which wee should haue born, being laid vpon him, wee in him might fully satisfy the iustice of God, and so haue cause to glory with the Apostle, Rom. 8. Rom. 8.33, 34, 35, &c. and to say, Who shall lay any thing to the charge of Gods Elect? It is God that justifieth; who is he that condemneth? It is Christ that dyed, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us; who shall separate us from the love of Christ,& c? And a little after; I am persuaded that neither death, nor life, nor Angels, &c. shall be able to separate us from the love of God, which is in Christ Iesus our Lord. Secondly, although it is manifest, that the death of Christ depended vpon Gods Decree, and nothing came to pass in his humiliation, and sufferings, but what God had determined for the glory of his name, and for the good and salvation of his people, according to his own words, Math. 26. Mat. 26.24 and Luke 24. Luk. 24.46. and to that of the Apostles, Acts 2.& chap. 4. Acts. 2.23. chap. 4.27, 28. yet it followeth not, that either Iudas, or any of the other instruments whom God used, are therefore in any measure to bee commended, or excused; but rather to bee accounted( as they were indeed) most bloody and cruel murtherers of the innocent and guiltless; forasmuch as they had no respect at all, either to the fulfilling of the Lords Decree, or to the salvation of his people, but were carried to iniquity; some by malice, some by pride, some by covetousness, some by one ungodly and carnal respect, and some by another: According as all objections herein, most notably preventeth the Apostle Peter in the same place of Acts 2. where he saith expressly, that he was taken by the hands of the wicked. And whereas our Lord Iesus Christ pronounceth a most fearful woe and curse vpon Iudas, Math. 26. Mat. 26.24. that it had been good for him that he had never been born. Whereby it is clear, that although it was the Decree of God, that Christ should suffer all that he did( which Decree in itself was good and holy) yet the execution of the Decree, in regard of the instruments, was most wicked; and far better it had been for them all,( as Christ said of Iudas) if they had never been born. Thirdly, the truth of this point directly tendeth to the confutation of the Papists, who, besides the alone Passion and sufferings of Christ, most grossly and wickedly maintain works of satisfaction; partly of their own, and partly of the Saints departed, which they add to the Passion of Christ, as though that alone were not sufficient, clean contrary to the many testimonies of the Scripture which haue been remembered. And whereas they also blasphemously affirm, that in Christ we haue forgiveness of the fault, but not of the punishment: they manifestly spurne against the Word of God, which plainly teacheth, that Christ is our saviour, Redeemer, and advocate; who hath delivered us, not onely from part of our sins, but from all our sins; not onely from part of the punishment, which our sins had deserved, but also from every part thereof, as we haue seen sufficiently proved in that which goeth before. And indeed, it should otherwise greatly impeach the wisdom of God, if he should sand down his son, the second person in the Trinity, into this vale of misery, here to take our flesh,& in the form of a Seruant, and abject man, to suffer a most vile and reproachful death, and all to bee in the end but a party-Redeemer, and a party-Sauiour, and to yield a great part of the glory and honour thereof unto another. No, no, he is God, he giveth not his glory unto others. He onely( onely he, I say) is our full, and perfect Reconciler and Redeemer, and all the residue that I haue spoken of before. This is the doctrine of the glorious gospel of Christ, which we teach, beleeue, and profess: this is no new doctrine, but that which was conceived in the bosom of Gods wisdom, before the beginning of the world. Last of all, the consideration of Christs death and sufferings, must work in us a godly sorrow for our sins; forasmuch as our sins were the cause of all the pains, sorrows, and calamities, which our Lord Iesus Christ did sustain, and endure, both in life and death. So often( I say) as we remember the humiliation and sufferings of our Lord Iesus Christ, so often should we think vpon our sins, arraigning, as it were, accusing, and condemning ourselves in regard of them: and evermore withall keep this in mind, that Christ suffered not for himself, but for our offences, which were the proper cause of all his woe and misery. And therefore, as Christs Passion was grievous, and bitter unto him; so should our sins bee bitter and grievous unto vs. This wee must always remember, and this use( among the rest) we must be religiously careful to make, as often as wee think vpon the Death and Passion of Christ; or else shall wee never reap any sound benefit thereby. Quest. 12. How is Christs obedience, and the fruit and effect of his humiliation and sufferings, applied unto us, and made ours? Answ. By a true and lively faith, Mar. 16.16. Luke 7.50. joh. 5.24. Act. 10.43. Acts 13.39. Rom. 3.23, 24, 28. Quest. 13. What is a true and lively faith? Answ. A true and lively faith is a supernatural work, wrought in the heart of man by the Spirit of God, whereby we apprehended, receive, and apply unto ourselves, Iesus Christ, with all his benefits, righteousness, and Redemption, Mat. 16.17. Rom. 10.9. 1. Cor. 12.9. Rom. 4.5. Gal. 2.16. Gal. 3.11, 14, 22. Ephes. 2.8. EXPOSITION. THis word Faith is diversly taken in the Scripture; but the question being here of a true and lively Faith, which is the instrumental means of our salvation, I will not speak of it in any other sense, but prosecute the point, according to the definition which I haue propounded: That Faith is a supernatural work: that is to say, a work not wrought by the nature or will of man, but which is of the free gift of God the Father; and so, as they who truly beleeue, do beleeue through the grace& mercy of God. This is manifest by the plentiful testimonies of the Scripture: As joh. 6. joh. 6.37.44. All that the Father giveth me( saith Christ) shall come unto me. And a little after: No man can come to me, except the Father which hath sent me, draw him. plainly thereby teaching, that it is unpossible for any, either to attain unto the true knowledge of him, or to take hold of his obedience, righteousness, and redemption, with a true and lively faith, unless it please God to illuminate their mindes, and to bend and frame their hearts& affections thereunto. To this agreeth the answer of our saviour again unto Peter, Math. 16. Math. 16.16, 17. Where, after Peter had made this notable confession of faith, saying; Thou art Christ the son of the living God: Iesus said unto him, Blessed art thou Simon the son of jonas; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. under the person of one man, admonishing all men thereby, that faith is a special gift and grace of God, and that the whole praise therof must be attributed onely to him, forasmuch as our mindes by nature, are utterly voided of understanding, to perceive the mysteries of the heavenly wisdom hidden in Christ: and all our sences fail in this behalf, until God do open our eyes, to see his glory in the face of Iesus Christ: To another is given faith by the same Spirit, saith the Apostle, 1. Cor. 12. And for this cause, did our Lord Iesus Christ promise unto his Disciples the Spirit of Truth, joh. 14 and chap. 15. joh. 14.16.26. cha. 15.26. unto which Spirit he assigneth this proper office, to teach them all things, and to bring all things to their remembrance which he had told them, because in deign should the light show itself to the blind; unless the same spirit of understanding should open the eyes of their mind. So that the holy Spirit of God may rightly bee called the Key, by which the treasures of the heavenly kingdom are opened unto us: and his enlightening the eye-sight( as it were) of our mind, to see& take hold. And for this cause also doth the Apostle Paul, 1. Cor. 3.6, &c. 2. Cor. 3. so much commend the ministry of the Spirit, because in vain,& utterly without fruit or profit, should the Ministers and preachers of the gospel, teach and preach unto the people, unless Christ the inward teacher of the heart, do draw all those hearers with his holy Spirit, to faith and obedience, whom God his Father hath given unto him. The seat and abiding place of this true and lively faith, and wherein it is planted by the holy Spirit of God, is the heart or soul of man: Insomuch, that as there is no work good, except it proceed from faith, ( for whatsoever is not of faith, Ro. 14. 23● is sin) so is there no true faith, except it be rooted in the heart. For with the heart, man believeth unto righteousness, as the Apostle speaketh, Ro. 10. Rom. 10.10 Now that faith which is seated in the heart, as it consisteth not in a general knowledge, and persuasion of Christ, but layeth sure hold vpon the promises of God in him: so doth it continue in him that once hath it, until he enjoy the end thereof, which is the salvation of his soul. And as it is thus constant as touching the abiding; so also as touching the fruits and effects thereof, in holinesse and righteousness of life. So that as a good three will bring forth good fruit; Mat 7.16, 17, 18. so he that is a faithful man, will be sure to glorify God in good works. But now in the third place, to make it yet more plain, that it is the nature and property of a true and lively faith, to apprehended, receive, and apply Christ Iesus his righteousness, benefits, and redemption, to the free and particular forgiveness of the sins; to the justification and salvation of every one that hath it: And because this is a matter of great importance, and most necessary to comfort and confirm the consciences of all Gods children; howsoever the Papists( measuring the portion of Gods Children by their own carnal sense and conceit) do contradict, and spurne against it: I will therefore spend a little more time in the opening of it. Such a faith doth the Spirit of God plant now in our hearts, as was begotten in the hearts of men by our saviour Christ himself. For as there is but one God; so there is but one true and justifying faith, as Ephes. 4. E●hes. 4.5. but by that faith they were particularly persuaded of the remission of their sins, and of their justification consequently, and salvation, as appeareth, Luke 7. Luke 7.48.50. where our saviour saith to the Woman, Thy sins are forgiven thee; thy Faith hath saved thee: go in peace. So Math. 9. Math. 9.2. he saith to the sick of the palsy, Bee of good comfort, thy sins are forgiven thee. And therefore the faith which is now begotten in us, doth also particularly persuade us of the remission of our sins, and of eternal salvation. Secondly, the Apostle saith, Ephes. 3. Ephes. 3.12. that through faith, we haue entrance unto God, with boldness and confidence. And therefore by faith the believer is particularly persuaded of the remission of his sins, and of his reconciliation with with God. For with what boldness or confidence can a poor sinner come before God, being terrified with the threatenings of the Law, with the temptations of Satan, and with the consideration of his own unworthiness, and self-guiltiness, if it be not particularly assured, that his curse is born by Christ; that he is forgiven the whole debt of his sins, and reconciled unto God. Thirdly, whatsoever wee are bound to pray for, that we may be assured of; nay, we ought steadfastly to believe that we shal receive it: As this is evident, 1. joh. 5. 1. joh. 5.14, 15. This is the assurance that wee haue in him, that if wee ask any thing according to his will, he heareth vs. And if wee know that he heareth us, whatsoever wee ask, wee know that wee haue the petitions that wee haue desired of him. And the Apostle S. james, chap. 1. Iam. 1.6. would haue us ask in faith without wavering: that is, not doubting to receive that we ask: but we are taught to pray for remission of our sins: Math 6.12. therefore we ought certainly to beleeue that our sins are remitted; and so consequen●ly, that wee are justified, called, elected, and shall bee saved: as Rom. 8. Rom. 8.30. Whom he did predestinate, them also he called; whom he called, them also he justified; and whom he justified, them also he glorified. again, that faith is not a doubtful opinion, but a certain persuasion; not a general notion, but a particular assurance, whereby wee do apply and appropriate unto ourselves those things which we do beleeue, touching Election, justification, and salvation: it may appear by the properties, and names which are given unto it in the Word of God: As Heb. 11. Heb. 11.1. where faith is said to be a subsistence, ground, or present being, of things hoped for. So that hope waiteth for them in time to come; but faith enjoyeth them as being present: as namely, in respect of the certain assurance, and particular application of the promises unto ourselves. It is there also called an evidence, which word is quiter contrary to doubting, as signifying a manifest demonstration. In Chapter 10. there is also ascribed unto it fullness of persuasion; Heb. 10.22. Let us draw near with a true heart, in full assurance of Faith. Which full assurance we cannot haue, if wee stand in doubt of Gods love, and whether we belong to him or no. The testimonies of the Scripture are herein also very plain: As 1. John 3. 1. jo●. 3.14. where he saith not that we hope well, but that we know, neither that wee shall be; but, We know that wee are translated from death to life, because we love the brethren. And Rom. 5. where he saith not, that we waver, Rom. 5.2. or stagger, but that wee stand firm●ly by faith; that wee do not fear nor timorously hope, but even glory, and triumph in our rejoicing: the words are these: Wee haue access through Faith unto Gods grace, wherein wee stand and rejoice under hope. So that although our sins bee manifold▪ our unworthiness great, and our faith weak, yet if it be true, it may also be certain in the assurance of Gods love to eternal life: because it is not grounded vpon our worthiness, but vpon Gods free justifying, and accepting of us as righteous in Christ: and vpon Christs Death, Resurrection, and Intercession for us, which is a most sure foundation, that cannot fail. Hereunto may further be added the examples of the dear Seruants of GOD, whose faith hath remained firm,& without wavering in the times of great trials, and temptations. As of Abrahams faith, as the Apostle speaks of it, Rom. 4. Rom. 4.18. & ●. Of david, Psal. 23. Psal. 23.4. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. And Psal. 27. Psal. 27.1. The Lord is my light, and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I bee afraid? So job in the midst of his afflictions, sheweth his certain assurance and Faith, as chap. 13. Though he slay me, job 13.15. chap. 19.25, 26. yet will I trust in him. And chap. 19. I know that my Redeemer liveth, &c. And how confidently doth the Apostle Paul speak to this purpose, Rom. 8. Rom. 8 38. when he saith that he is persuaded, that nothing shall bee able to separate us from the love of GOD? But to proceed to some use. As the Papists, in denying faith to be a confident and sure persuasion, do spoil it of the better part of it; so in affirming that faith is not necessary joined with knowledge; but that it is enough for common catholics to say, that they beleeue, as the Church believeth, though they know nothing themselves in particular; they rob it of another part: For faith cannot stand with ignorance, but necessary bringeth with it an illumination of the mind, as it worketh stableness in the heart. How shall they beleeue in him( saith the Apostle, Rom. 10. R●m. 10.14 1. Pet. 3.15. of whom they haue not heard? And Saint Peter saith, chapter 3. that wee apply to ourselves the promises of Gods free grace, and mercy in Christ Iesus. For in the question of salvation, these two, Faith, and Christ crucified, haue a mutual relation, and must always concur, and be joined together. Faith, as the instrument which apprehendeth; and Christ, as the object, which is apprehended. For neither doth the Passion of Christ save without Faith, neither doth Faith help, except it bee in Christ. In whomsoever these two thus accord, and join together, that man may rightly be said to be in the state of grace, and so stand upright in the way of salvation. This Faith thus seated in the heart by the Spirit of God, maketh those that haue it, patient in adversity, thankful in prosperity, zealous, and resolute in the truth, and fruitful in the works of holinesse and righteousness, Gal. 3.26. which are by Iesus Christ to the glory and praise of God. It maketh, Rom. 5.1. of the children of wrath, the Children of God. It effecteth in us true peace of conscience; it purifieth the heart, as Acts 15. Acts 15.9. 1. Pet. 1.9. Rom. 14.23 and the end of it, as the Apostle Peter teacheth, is the salvation of the soul. Without this faith we can do nothing but sin; wee cannot please God; yea, without this Faith, Heb. 11 6. there is no remedy but to die, and perish in our sins. For as it is joh. 8. joh. 8.24. Except ye beleeue that I am he, ye shall die in your sins. Thirdly, seeing this Faith is so necessary to salvation, that Iesus Christ doth profit him nothing at all that is without it: it standeth us highly vpon, by the use of all ordinary means which the Lord hath vouchsafed, to make ourselves sure of it, and to grow, and go forward therein daily more and more. The Apostles had some Faith in Christ, even when he first called them; but how notably they increased therein, the History of the gospel doth plainly record. As also how necessary they accounted the growth and increase of Faith to be, for the comfortable assurance of their salvation: their humble prayer unto Christ, Luke 17▪ Luke 17.5. saying, Lord, increase our Faith, doth manifestly approve. Many other examples of the growth, and increase of the Faith of Gods Elect, there are in the Scripture, as of those that were converted by Peter, Acts 2. Acts 2.41, 44. Of the Eunuch baptized by Philip, Acts 8. Of Cornelius, cha. 10. Acts 8.39. Cha. 10.15. Of the Gentiles, cha. 13. of Lydia. cha. 16. And of Dionysius, Damaris, and certain other, Act. 17. Chap. 17.34 every one of these notably tending to prove, that through the sanctifying grace of Gods Spirit, it is an inseparable property of Gods Children, after they are once called to grow, and increase from Faith to Faith, not to stand at a stay, but to be always going forward, until they attain unto such an excellent measure and perfection, as that resolutely& without doubting, and wavering, they be able in particular to say of themselves, that nothing shall prevail, to deprive them of their salvation, nor to make void the love and favour of God towards them in Christ Iesus. This, of all other degrees of Faith, is the most excellent: and unto this degree must every Christian( vpon the danger of condemnation) labour to attain; and so, as how ignorant, doubtful, and wavering soever they bee in other matters,( yet through the witness of Gods Spirit in their hearts) they rest resolutely assured of the truth of Gods promises, to their salvation. Quest. 14. By what ordinary means doth the holy Ghost work this Faith, in the hearts of Gods children. Answ. By the ministery and Preaching of Gods word, Rom. 10.14, 17. joh. 5.24. EXPOSITION. THat the hearing of the gospel preached, is the ordinary means, which the Lord hath sanctified, for the begetting and planting of Faith in the hearts of his Elect, and so, as without the ordinary means of Preaching, there is no ordinary way to attain to Faith, and so consequently, no ordinary hope or assurance either of a comfortable deliverance from the power of darkness, or of a glorious exaltation to the light of life. This is manifestly proved, joh. 12. joh. 12.16, 4●. whosoever believeth in me,( saith Christ) shall not remain in darkness; and if any man hear my words( that is, the Doctrine of my gospel preached) and beleeue not, &c. Which plainly importeth, that howsoever some may hear, and not beleeue; yet is hearing the ordinary means appointed of GOD, for the obtaining of Faith. This is further confirmed, Rom. 10. Rom. 10.14, 17. Faith cometh by hearing, and hearing by the Word of God: And a little before, How shall they hear, without a Preacher? And Acts 16. Acts 16.31, 32. said the keeper of the prison to Paul and Sylas, What must I do to be saved? And they said, Beleeue in the Lord Iesus Christ, and thou shalt be saved, and thine household. And they preached unto him the Word of GOD. We may see also, joh. 5. how our Lord Iesus Christ restraineth the assurance of salvation, unto those that hear his Word, and by the hearing therof attain unto Faith. Verily, verily, I say unto you, he that heareth my Word,& believeth in him that sent me, hath everlasting life, &c. Plainly thereby insinuating, that as without Faith there is no salvation, so no Faith ordinarily, without the hearing of the Word. Extraordinarily the Lord hath, and may give Faith, without the hearing of the Word preached: but that ordinarily he neither hath, nor will, besides the Testimonies already alleged, the History of the Eunuch, Acts 8. doth clearly approve. It being there recorded, that although he red the Prophet Esay very diligently, yet could he not attain so much as to a sound knowledge, much less to a true Faith, until Philip( by the instinct of the Spirit) preached Christ unto him. understandest thou( saith Philip) what thou readest? Acts 8.30, 31, 35. How can I( saith he) except I had a guide? that is, one to open and expound it unto me. And a little after it followeth, that Philip opened his mouth, and began at the same Scripture, and preached unto him Iesus. For this cause is it recorded to the commendation of a great multitude, Luke 5. Luke 5.1. that they preased vpon Christ, to hear the Word of God. And cha. 12. Chap. 12.1. that there gathered together such an innumerable multitude of people to that end, that they trode one another. Commendable also is the example of Cornelius, Acts 10. Acts 10.7, &c. Acts 16.14. Acts 17.34 joh. 8.47. in hearing the Word of God, and in sending for Peter to that end: of Lydia, Dionysius, Damaris, &c. Also jo. 8. He that is of GOD( saith our saviour) heareth Gods Word, that is, he will hunger and thirst after it, and earnestly desire to be fed and nourished by it. But he that hath no care to hear the Word ●f God, he plainly discovereth himself, not to be of God; For doth not Christ say, joh. 10.27. My sheep hear my voice? And the Apostle saith as you heard before, that Faith cometh by hearing: we are not Christs then, unless we hear his voice, neither can wee haue Faith, unless the Doctrine of the Gospel sound unto us: and as without Faith there is no salvation: so, no Christ, no God. Luke 20.38 Gal. 2.20. For God is not the God of the dead, but of the living, and to live without Faith we cannot, and to haue Faith without the hearing of the gospel, it is unpossible, unless it please God to deal extraordinarily, which he doth not use to do at this day: And therefore wee must not tempt him in looking for it. But now to make this plain withall, that the holy Spirit of God must work together with the ministry of the Word, for the settling and establishing of Faith in the hearts of those that hear it, or else the outward sound thereof in the ear, will be utterly fruitless, and do no good in this behalf. Hereof there was sufficient experience in the most part, of those that heard the voice of Christ, joh. 5.38. whiles he was conversant in the world. Few among the whole multitude, faithfully believing, jo● 12.37▪ 38. and embracing his Word. This was also manifest in the example of pharaoh, who although he were oftentimes exhorted, and admonished to yield, and submit himself, Exod. 9 34, 35. and that with express messages from Gods own mouth, yet for want of this grace, his heart nothing at all relented, but he waxed worse and worse. And this is also too manifest at this day by lamentable experience. The Word of God, although most purely preached, and plainly pronounced, yet sounding in the ears of the greatest part, as if it were uttered with a stammering tongue,& in a strange language, as the Prophet Esay speaks, Esay 28.11. Chap. 28. becometh unto them as the words of a book that is sealed up, daily hearing, but little profiting, and this is through want of the gracious assistance of Gods blessed Spirit: the voice of the Minister without this,( let his Doctrine be never so good, and holy,& pronounced with never so great zeal, and desire of the peoples salvation) onely sounding in the ear,& being utterly unable to pierce the hart. So truly it is said that Paul planted, 1. Cor. 3.6. Apollos watered, but God gave the increase. This always herewithal being duly observed, that how few soever do profit by Gods Word to Faith and salvation, and how obstinately soever the greater part do oppose themselves, and harden their hearts: yet is the Word never preached in vain, nor the labour fruitless that is bestowed herein: the name of God being glorified, and his will fulfilled, even as well in the hardening of the wicked, and in the making them without excuse, as in the calling and salvation of such as do belong unto him. According as to this effect speaketh the Lord himself, Es. 55. and the Apostle Paul, Es 55 10, 11. 2. Cor. 2.15, 16. 2. Cor. 2. Wee are unto God( saith he) the sweet savour of Christ, in them that are saved, and in them that perish; to the one wee are the savour of death unto death, and to the other, the savour of life, unto life. But now, that the Doctrine of the Gospel, which is in itself▪ the savour of life, and the power of God to salvation, should thus be a savour of life, and a Word of salvation but unto some, and a savour of death, to the death and destruction of many that hear it, that it should be effectual, to open the eyes of some, and to sanctify their hearts, and to blind the eyes, and harden the hearts of others: This cometh to pass, as in the Lords special love and favour towards his Elect, and chosen Saints, in regard of whom rejoiceth our Lord Iesus Christ, Luke 10. Luke 10.21 and giveth thanks unto his heavenly Father: even so, through his just and righteous judgements, vpon the malice, infidelity, profaneness, and hard-heartedness of such wicked ones, who are ready to pervert every good thing to their own destruction, and to take occasion by the Word of life, and health, to haue their venom stirred up, for the poisoning& infecting of their souls and bodies much more dangerously then before: No otherwise then a sore eye by the light of the sun, and by looking steadfastly vpon it, becomes much worse, and more incurable then before. And now to make some use: is it so, that it is not enough for the attaining of the true saving, and justifying Faith, to come to the hearing of the gospel preached, unless the grace of Gods Spirit be graciously present to prepare, and sanctify the ears, and the hearts, and to make it powerful, and effectual to the peace, and certain means to keep off death, and for a time to maintain life, so hath the soul certain means to preserve the life therof, and to put away death. The means to preserve the life of the body, is( as you know) meate, and drink, as the Prophet david, Psal. 136. 〈◇〉. ●●●. 23 speaking of God, saith, which giveth food to all flesh, showing thereby that all flesh hath need to bee sustained with food. For we quickly hunger, if we want the same, and not onely hunger, but even consume and perish. Now, look what meate and drink is to the body, so is the preaching of the Word of GOD to the soul, that is, unto the nourishing and strengthening of Faith in the soul, because by the continual preaching of the Word, our Faith is daily confirmed in the assured hope of Gods pr●mises, concerning the free forgiveness of our sins, through the death and passion of our Lord Iesus Christ. Of which truth, if all that are in the places of Gods Ministers, were so persuaded as they should bee, there is no doubt, jo●. 21.15, &c. 1. Pet. 5.2. but many of them would with more care and conscience, apply and endeavour themselves, to approve their love both towards Christ, and towards his people that depend vpon them, to feed them with the bread of life, 2. Tim. 4.2. and that in season, and out of season, then now they do. And the like also may be said, of all such as either carelessly and unprofitably hear such wholesome Doctrines and Exhortations, as are taught and delivered, or suffer themselves to be overcome with sleep, or else absent themselves, by keeping at home, or by wandring abroad about their worldly affairs, when the holy exercises of Religion are in hand. If such men and women( I say) were also persuaded, that the hearing of the Word of God, is as necessary for the preservation of their souls in good estate before God, as meate and drink is for the nourishment of their bodies: they would not account such slight occasions( as they now pretend) to be sufficient excuses to keep them away, but they would come one day as well as another,& in the afternoon, as well as in the forenoon; they would hunger& thirst after this food of life, and haue their consciences checking them within, for every default in this behalf. If they did either know( as I said) how great a want the of our requests longer then we would; yet must we not distrust, nor bee discouraged, but always comfort ourselves with this undoubted assurance, that he is faithful who hath promised, who also will do it. For yet a little while( saith the Apostle) and he that shall come, Heb 10.23.37, 38. will come, and will not tarry. Now the just shall live by Faith: but if any man withdraw himself, my soul( saith the Lord) shall haue no pleasure in him. Conference. Next unto the public ministry and preaching of the gospel, there is nothing more profitable to the edification of Gods people, for the nourishment of Faith, and for the increase of all other good gifts and graces of Gods Spirit in them, then often conferences of Religion: then, when men and women being assembled and met together, do pass some good part of the time in conferring together, concerning the mysteries of Gods kingdom, in asking questions of the Minister, and of others that are able to inform them, in the found knowledge of the Truth, in calling that to remembrance which hath been publicly taught, in examining it by searching the Scriptures, as they of Berea did, Acts 17. Acts 17.11 and in making use of it to their particular consciences, in helping, Heb. 3.13. exhorting, comforting, and admonishing one another. But lamentable experience proveth, that many there are, unto whom nothing is more bitter, or unpleasant, then questions, and conferences of Faith and Religion. They will not stick to spend whole dayes in reasoning to and fro of worldly matters, concerning profit, or pleasure: but if any question be moved or propounded touching their estate before God; for want of sound and saving knowledge, faith, repentance, patience, zeal of Gods glory, love, and the like, or tending to their reformation in any thing that is amiss: where there is one that will take it patiently, and thankfully, and settle himself to be profited by it: it is the use of the greatest part, if they withhold their tongues, from terming it preciseness, Psal. 58.4, 5 yet like the deaf Adder, they will stop their ears, harden their hearts, and be sure to keep themselves from reaping any good to themselves thereby at all. Concerning the Sacraments, how as many as by faith haue the door-posts of their hearts sprinkled with the blood of Christ the true lamb, that taketh away the sins of the world, shall be sure to be saved from the wrath of God, wherein the wicked shall bee utterly overwhelmed. This, no doubt, the faithful Iewes in their Sacraments did see, before the coming of Christ; although not so clearly as we do now in this time of the gospel; as this is manifest, 1. Cor. 10. 1. Cor. 10.3, 4. where the Apostle saith, that they did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of the spiritual rock that followed them, and the rock was Christ. Which they could not possibly haue done, if in Manna, and in the Rock, they had not understood Christ. For Christ was Manna, and Christ was the rock. Now to the several branches of the definition. Wherein we are to observe: first, touching a Sacrament itself, what it is. Secondly, who is the author of Sacraments. Thirdly, whereof every Sacrament consisteth: and fourthly, to what end Sacraments were instituted. A Sacrament, as you haue heard, is a public work of the Church, wherein arise two notes. First, that in the peace and liberty of the gospel, Sacraments should bee celebrated publicly in the Church, and in the congregation of Gods people, being assembled together to that end. Secondly, not by private men, much less by women; but by the public Minister lawfully authorised thereunto. In Luke 1. Luke 1. 5●. it is said, that the Neighbours and kinsfolks of Elizabeth came together the eight day to circumcise the child. So that they did it not secretly, but with a convenient company and assembly both of men and women: forasmuch as Circumcision was then a public Sacrament of the Church: into the place whereof, the Sacrament of baptism is now succeeded. And concerning the Lords Supper, it appeareth, 1. Cor. 11. 2. Cor. 11.33, 34. how the Apostle Paul reproveth the Corinthians very sharply, because they stayed not one for another, and because they made no difference between their private houses, and the Church of God. baptism, the outward sign is Water, and the washing therewith visible, which is done by the Minister; so the thing signified, is regeneration; that is to say, the blood of Christ, whereby wee are washed from our sins. Likewise in the Lords Supper, the outward sign is Bread and Wine, taken from things commonly used for meat and drink; the thing signified, is the body of Christ crucified, and his blood shed for our sins. Water, Bread, and Wine, considered in their own nature, and out of this holy use, and institution of the Lord, are onely that which they are called, and said to be; but let the Word of God be once added unto them, together with calling vpon his holy Name, for their sanctification, according to Christs institution: and then become they holy signs, and representations of all these spiritual and heavenly graces: Neither thenceforth are they to be called bare water, or bare Bread and Wine: but in this holy use, they bear the names of the things signified, as sacramentally joined together: joined, I say, or united by a mystical signification, and by the purpose and will of him who first instituted them. And Christ that instituted Water in baptism, did not institute it with that mind and purpose, that the faithful should only be dipped in it, or washed with it: And so likewise in the Supper, when he commanded the Bread to bee eaten, and the Wine to be drunk; he did not mean that they should onely receive Bread& Wine, without any further mystery, as they eat and drink in their houses: but that they should spiritually bee partakers of the things signified, and by Faith bee truly purged from their sins, and made partakers of Iesus Christ. Thus you see, whereof Sacraments consist, and how rightly the promises of God, concerning the free forgiveness of our sins, and everlasting life, are firmly confirmed by them, and sealed up in our hearts. As Circumcision in the old time was profitable to all such as were circumcised, having faith before, and being comprehended within the covenant, a seal of righteousness and justification, as the Apostle Rom. 4. Rom 4.11. teacheth of Abraham; so is the very same to be said and concluded, as touching the Sacraments that are now in use. unto all such as are within the covenant of Gods grace,& mercy in Christ Iesus,& haue true faith in his righteousness and redemption, the Sacrament of baptism sealeth to their consciences, the washing away of the filthiness of their sins, by the blood of Christ; so as they are become pure, holy, and undefiled before the face of God. And the Lords Supper sealeth unto them the virtue and efficacy of Christs Death and Passion, to their effectual preservation to eternal life. But on the contrary, as Circumcision nothing profited those that were circumcised, if before they had not faith, and were not comprehended within the covenant: even so standeth the case with all those that are not at this day within the covenant of Gods grace, and mercy in Christ Iesus,& are destitute of true faith in his righteousness, and bloodshedding, though they haue been baptized; yet it is, as if they had never been baptized: though they never so often partake the Sacrament of the Lords Supper, yet doth it nothing profit thom, but they remain nevertheless, in the state of condemnation. To what ends Sacraments were ordained. A main cause and end of Sacraments, is to confirm and seal up in our hearts, the promises of God, concerning the free forgiveness of our sins, and everlasting life, as is expressed in the definition, and as wee haue already observed in the former branch. But besides this, there are some others. A second cause wherefore Christs pleasure was to ordain Sacraments in his Church, is partly our own infirmity and weakness, being dull and slow in the understanding of heavenly things; and partly, the great goodness and love of God, that would vouchsafe to attemper himself to our rude capacity, and to seek means by outward things, to ease& help the same. Our sences also, by the exercise of the Sacraments, are stirred up to be instruments to help our mind and weak Faith. Our memory, in like manner, by the same means is much strengthened. And therefore a third cause and end of a Sacrament is, that it may be unto us a blessed exercise, whereby wee call to remembrance the benefit of our Redemption by Christ, and yield unto him most hearty praise and thankes for the same, according to the words of Christs institution: Luke 22.19 do this in remembrance of me. And as Saint Paul, 1. Cor. 11. 1. Cor. 11.16. As often as ye eat this bread, and drink this cup of the Lord, ye shall show forth his death unto his coming. Another cause and end of a Sacrament is, that by the practics and use of them, wee might openly before God and the world, protest and aclowledge that we are his people, and of the number of them that look to be saved, preserved, and defended by the benefit of Christ onely. So that the open use of the Sacraments, is a part of that confession, whereunto the Apostle doth attribute salvation, when he saith, Rom. 10. Rom. 10 9. If thou shalt confess with thy mouth the Lord Iesus, and beleeue in thy heart, that God raised him from the dead, thou shalt be saved: For by the heart we beleeue to righteousness, and with the mouth confession is made to salvation. A fourth cause and end of the Sacraments, is, that they might bee as bands and links of love, unity, and concord among ourselves. All Christians wear one cognizance or livery; for the Sacraments are the marks of Christs sheep. Therefore not to love, and agree together, is a reproach wrought to our Lord and Master: whereby, in a manner, wee protest to the world that wee bee not seruants of his Family. For in this( saith he, joh. 13. joh. 13.35. ) shall all men know you to bee my Disciples, if you love one another. Hereof, I say, doth the right use and understanding of the Sacraments, very notably put us in remembrance; wee being taught in baptism, that wee are all new born, Children of God, and grafted into one body: And in the Lords Supper, that wee are fed and nourished with one heavenly food of the body and blood of Christ: and that therefore we should with faithful love, hearty embrace one another, as the children of one Father, the members of one body, and as the seruants of one Master, fed at one table, and nourished with one food to eternal life. And the last cause and end of a Sacrament that I mean now to speak of, is, that by them, as by blessed instruments of the Holy Ghosts working, he might impart unto us, and bestow vpon us all the fruits and benefits of our Redemption in Christ Iesus. For as his Word is, so are his Sacraments instruments, and means by the working of his holy Spirit, to bring unto us the whole benefit of our salvation. Now for some uses: Seeing Christ is the Author of the Sacraments, it clearly then followeth, that the institution and ordinance of Christ, is the onely true rule and platform for the right administration and use of them. According whereunto when they are celebrated, they become most notable seals and pledges of Gods wonderful love and favour towards us in Christ Iesus, and most excellent familiar means, to increase and confirm our Faith. Whereas on the contrary, if the institution of Christ be not inviolably retained, and preserved, but corrupted, and violated, it is unpossible, in the use of the Sacraments, to haue any of these comfortable effects ensuing, to the glory of God, and to the true peace and ioy of our own souls. This is manifestly taught by the Apostle. 1. Cor. 11. where labouring to induce the Corinthians to the right use as the Lords Supper, he propoundeth unto them the institution of Christ, as the only true rule to direct them aright. 1. Cor. 11.23. I haue received of the Lord( saith he) that which I haue delivered unto you. And surely this course did he there take, not without great wisdom: for if he had barely delivered his own opinion, or censured them according to his own iudgement, they might haue excepted against it, and haue been at choice, whether they would haue submitted themselves thereunto or no: but now seeing he exhorted them unto nothing, but what Christ himself had instituted, and commanded to be observed, this took from them all excuse, and so as without manifest wickedness, they could not deny obedience accordingly. After this manner also, Mat. 19. Math. 19.8 haue we the example of our Lord Iesus Christ himself, who when the Iewes objected unto him their custom, and the permission of Moses, in giuing them liberty to put away their wives for every cause: he maketh thereunto this answer, From the beginning( saith he) it was not so. Thus calling them back to the first institution, and plainly showing, that whatsoever was either practised, or attempted contrary thereunto, it was unlawfully done, and had need to be reformed. The institution of Christ therefore, as I said, is the onely true rule, and as for the right celebration of the Sacraments, so also, for whatsoever else belongeth to the worship& service of God: and whereunto every Church, every particular congregation, yea and every particular man, ought willingly and religiously to submit themselves, without either adding any thing thereunto, or diminishing any thing from the same: the curse of God being as ready in this, as in any other respect, where it is said, If any man shall add unto these things, God shall add unto him the plagues that are written in this book, revel. 22. Reu. 22.18. Secondly, as the wicked presumption of the Papists is hereby evidently discovered, in corrupting, and abusing the institution of Christ, yea, and that as concerning both the Sacraments: insomuch, that whereas he instituted the Sacrament of his Supper to bee a public Feast, they make it a private repast: whereas he ordained it a Sacrament of thanksgiving, saying, do this in remembrance of me; they make it a sacrifice propitiatory for the sins of the quick and the dead, a common merchandise to buy souls out of Purgatory, a perpetual matter of idolatry, by leading the people in their elevations, to worship the creature, in stead of the Creator, no one of all which they haue received from Christ: In profaning also, and abusing the other Sacrament of baptism, with their salt, breathing, spittle, crossing, anointing; attributing to every of these the selfsame operation, that in truth belongeth onely to the holy Ghost. even so, it teacheth us, that seeing Christ is the Author of Sacraments, that therefore in the fear of God, we do not lightly esteem of them, neither think them to be idle ceremonies, vain trifles, or mens devices, so as we may use them, or not use them, frequent them, or not frequent them at our pleasure, and as wee think good, but esteem them as Gods holy ordinances, and always receive them as at Christes own hand. For even as when we hear the Word preached by a mortal man, wee must not receive it as mans word, but as it is indeed the Word of God, as the Apostle speaketh, 1. Thes. 2. 1. Thes. 2.13. so in the administration& use of the Sacraments, wee must not so much regard the Minister, as with the eye of Faith behold the hand of God, communicating unto us the notable effects represented by them: Contrary to the error of the Anabaptists, who affirm the Sacraments to be of the less value, if they be administered by an evil and wicked man. indeed, the hand of the receiver being without Faith, makes the Sacraments( which of themselves be good) to be unto him of no effect, because of his unbelief: but an evil Minister cannot make void the faith of a godly receiver. Iudas was a wicked and false hypocrite all the time that he followed Christ; and yet I doubt not, but the baptism which he administered, was as available to the faithful receiver, as the baptism of Peter, or of any other the Apostles. And this must needs be a notable comfort to all Gods Children, that if they come to the partaking of the Sacraments, furnished with faith and true repentance; whether the Minister be good or bad, yet they shall not be disappointed of the notable fruits and effects, signified by the same. And as the goodness of the Sacraments dependeth not vpon the worthiness or unworthiness of the Ministers, so also must they not be weighed by the condition of the receivers, their goodness depending onely vpon the faithfulness, truth,& mere goodness of GOD; and they continuing true and perfect Sacraments, wherein God offereth the things signified, howsoever the vnbeleeuers be nothing bettered by them. Thirdly, although the Sacraments be ordained of God, for notable seals and pledges of his love and favour towards us in Christ Iesus,& as excellent means and instruments to confirm, and strengthen our faith in his righteousness, and redemption, of which wee haue continual need: yet is not salvation tied unto them, but onely to faith: So that if a man do truly beleeue, though he can never receive the Sacraments, yet he shall be saved: but if he do not truly beleeue, though he receive the Sacraments never so often, yet is he utterly excluded from all hope of salvation. And this doth the Apostle Paul manifestly teach, Rom. 3. Rom. 3.30. in ascribing justification,( whether a man be circumcised or uncircumcised) onely to faith. If a man be circumcised, or( to speak according to the condition of our time) if a man be baptized, and receive the Lords Supper, it is well; he shall be saved, if withall he truly believe in Christ Iesus: but if he truly believe not in Christ Iesus, though he haue been baptized, and do receive the other Sacrament as often as it is administered: yet is he nevertheless in the state of condemnation. So excellent a gift and grace is faith, and so notable a privilege and prerogative to be endowed therewith: And so fearful a sin on the other side is unbelief, thus making an annullity, after a sort, of Gods wholesome and holy ordinance, which he hath instituted and sanctified, for the good and salvation of his people. Not that hereupon it followeth, that it is a matter of no moment, whether we partake the Sacraments or no. God forbid. For, as I haue shewed, they are of Christs institution, and that for seals and pledges of his special love and favour. They are not superfluous therefore, neither is it a matter indifferent whether they be celebrated or no; but this is that which in this place I note, that salvation is not tied unto them, but onely to faith in Christ Iesus, and that there is no condemnation for the want of them, but for the neglect and contempt of them: according also as never in times past were the sacrifices, Sacraments, and ceremonies of the Law, of any account before God, although they were of his own ordinance, but onely so far forth, as Faith in the Messiah to come, was duly respected, and together joined in the observation of them: As this might be made appear by plentiful testimonies and examples. The Papists, clean contrary to this, do hold and affirm, that the grace of God, and the thing signified in the Sacraments, are so tied, and included in the outward signs, that whosoever doth outwardly receive the signs, must needs inwardly participate of the grace of God, and of the thing signified, although the parties be never so wicked. But without Faith there is neither justification nor salvation: Neither do the Sacraments of themselves, help any whit hereunto. The Forefathers of those Iewes with whom Christ disputed, joh. 6. joh. 6.31. did eat Manna in the wilderness, after their coming from Egypt, which Manna was a type, and figure of Christ, and even a very Sacrament of his flesh, but yet( as the Apostle teacheth, 1. Cor. 10. 1. Cor. 10.5. ) with many of them God was not pleased, for he overthrew them in the wilderness. Although they had the Law, the ceremonies and sacrifices among them, daily heard the one, and were often conversant in the other, yet were they nevertheless most wicked and ungodly: by their idolatry and other abominations, most fearfully provoking the heavy wrath, and judgements of God against them. Ananias and his wife( as Acts 5. Acts 5.3. ) had been baptized, and had also( no doubt) received the Lords Supper, and yet did they continue in their wickedness and lies against the holy Ghost: the Sacraments did neither take away their sins, nor give them any justifying or saving grace. This wee see also in Iudas, and in Simon Magus. But as by this which hath already been spoken, this is a clear and manifest truth, that the Sacraments cannot convey grace, neither justify, nor make men righteous of themselves, as the Papists very grossly do affirm; so is it withall as clear and evident, that the Sacraments haue no power to pardon or forgive sins. Contrary also to their assertion, that by baptism is washed away that original sin, wherein wee are conceived and born, and that corruption which hath spread from Adam, vpon all mankind, and that thereby wee are restored to that same righteousness, and pureness of nature, which Adam had before his fall. The which how contrary it is to the Scripture, wee may see at large, james 1. Iam. 1.13, 14, 15. and more especially, Rom. 7. R●●. 7.13.14, 15, 16. where the Apostle is nothing ashamed to aclowledge, what a wonderful sway original sin bare in him; yea, after he was both baptized, and sanctified. In which respect, very much deceived was the Apostle; if the Papists say true, that by baptism, original sin is washed away. again, if this were so, it is then unpossible that any being baptized should sin: For original sin is the ground of all sin: take this away, and then can wee not commit any sin: For if the well-spring be stopped, no streams can issue: or if the foundation be razed, it is not possible that the building should stand. It is no small error of theirs also, to hold, as they do, that the Sacraments can purge from actual sins, and earthly punishments, as sickness, and the like. As in the time of Popery, it was an usual thing, when any man was sick, to haue the Sacrament( as they called it) carried unto him, thus making it a charm for all diseases. In which blind and gross conceit, many remain at this day so mis-led, that when God punisheth them for their sin, either by sickness, or otherwise, although they be never so voided of faith and repentance; yet if they may haue the Sacrament, they persuade themselves that all is well. Now in this discovery of popish errors, as touching the Sacraments, wee diminish nothing of the worthiness, and excellency of them( as they falsely lay to our charge,) but restore them, and labour to preserve them, according to the end and purpose of the Lord in their institution: which was, that they should be, not fountains of grace, or causes of righteousness, but seals of righteousness, and of the righteousness of Faith, as the Apostle speaketh, Rom. 4. Rom. 4.11. yea, not of any other, but of that righteousness of Faith which is had and obtained before the receiving of them. Furthermore, seeing the Sacraments are not bare signs, but such signs and figures, as most assuredly bring unto the faithful heart, verily, and in truth, the selfsame things that they signify: so that the faithful Christian receiver may assure himself, that as truly, as God is God, so truly he receiveth those things, which the outward Sacrament doth signify. That therefore with humble hearts, wee bee religiously careful to yield immortal thankes to the eternal God in our saviour Iesus Christ, for that he hath vouchsafed so graciously, and mercifully to haue consideration of our infirmity, to help our frailty; and, as it were, to led us like children by the hand, and appoint us w●ither to go, and what to do, and to give us those exercises, to trade us to the obedience of his will, and confession of his name, to mark us with his badges, and cognisances, that we may bee known to bee his; to fasten us together with these links of unity, and Christian concord, and finally to prepare for us, such and so blessed instruments, to bring unto us his heavenly blessings. Herein we may also behold his great wisdom, that he would not lay forth unto us his spiritual mysteries and promises in words onely, lest they might slip away, and be forgotten: but confirmeth, and establisheth the same by his dead and seal also, that wee might the more assuredly embrace them. Experience tells us, that when men make any covenant, or bargain, they either shake hands, or use some other like ceremony, or solemnity to confirm it: even so dealeth Christ with us in his Sacraments, he having ordained them as his Deeds, and instruments to assure us of his promises. And so much are his deeds more sure, and his promises more certain and infallible, then any mans can be, as his will is more just, to stand to that he hath said, and his ability to perform it greater. Quest. 17. How many Sacraments are there? Answ. There are onely two Sacraments instituted by our Lord Iesus Christ: the Sacrament of baptism, and the Sacrament of the Lords Supper, Deut. 12.32. EXPOSITION. THis I need not stand much vpon, it being plain by that which hath already been shewed; that there can be but two Sacraments of the New Testament ordained by Christ to confirm our hearts in the assurance of Gods promises to eternal life; namely, baptism, and the Lords Supper. No other outward signs, observations, or ceremonies tending to this confirmation, but onely these two. And whereas the Papists say, that besides these there are five other; Confirmation, Penance, extreme unction, Order and wedlock; in which( as they say) under the cover of visible things, the power of God worketh mans health: It is false, and blasphemous. For unto every Sacrament( as you haue heard) and( speaking properly of Sacraments) there must bee a sensible outward sign, and the word of institution. Now these five which they call Sacraments, do want either the Word, or the outward sign, or else both of them together. As for example: matrimony, Order, and Penance, as they term them, haue in some sense, the Word of God to approve them; but they haue no outward element, or creature joined therewith. Extreme unction, and Confirmation, haue neither outward creature, nor any Word of God to warrant them. And therefore if these five be to bee accounted Sacraments, it will be a very easy matter to prove many more. Quest. 18. What is the Sacrament of baptism? Answ. baptism is a Sacrament of the New Testament; wherein is signified, and sealed unto us, that wee are as assuredly washed from our sins by the blood of Christ, as our flesh is washed with water, in the name of the Father, of the son, and of the Holy Ghost, Mar. 16.16. Ephes. 5.25, 26, 27. Tit. 3.5. 1. Pet. 3.21. EXPOSITION. FOr the better understanding of this most excellent principle of our Christian Religion: it shall be requisite to consider, according to this definition, these especial notes: What it is: By whom it is to be administered; and in what place; after what manner; at what time; unto whom; and what is the comfortable and and effect thereof. As touching the first: What it is? That baptism is a Sacrament of the New Test●ment, we haue seen already in the general consideration of the Sacraments. And it is rightly called the first Sacrament of the new covenant, not only because it was iustituted by our Lord Iesus Christ before the other Sacrament of his Supper, and is succeeded into the place of Circumcision, which was the first Sacrament among the Iewes: but also because it is sanctified, and set apart, to bee( as it were) the womb of the Church, whereby the Elect of God, through the ioynt-work of the Holy Ghost, are new born, and become, of the children of wrath, the children of God, and prepared by this their second birth, to enter into the kingdom of heaven. According to that of the Apostle, Tit. 3. Tit. 3.5. Not by the works of righteousness which we had done; but according to his mercy he saved us, by the washing of the new birth, and the renewing of the Holy Ghost. And Ephes. 5. E●●●●. 5.25.26. he saith, Christ loved the Church, and gave himself for it, that he might sanctify, and cleanse it, by the washing of water through the Word. By whom it is to be administered? Wee haue learned in that which goeth before, that forasmuch as a Sacrament is a public work of the Church; therefore baptism being a Sacrament, ought not to be administered by any other, but onely by the public Minister lawfully called thereunto: Our Lord Iesus Christ giuing authority and Commission for the same, onely unto them, and unto no other. And whereas it hath been held& maintained, as a lawful action, that Midwiues( in the time of necessity( as they call it) and when the Child is likely to die, and cannot conveniently bee brought to the public ministry) may baptize. ●his we say, that forasmuch as women are flatly forbidden in the Scripture to teach: It thereupon also plainly followeth, that they are at no time to baptize: the administration of this Sacrament of right belonging unto none, but unto such as bee called to teach: Teaching, and baptizing, by the ordinance and commandement of the Lord, being so necessary joined together; that although it be lawful to preach the Word without baptism, yet not lawful to baptize without preaching, and declaration of the covenant of Gods grace and mercy, sealed to our souls in the blood of Christ. And now, that no woman hath this commission of teaching or preaching the Word, the Apostle, 1. Tim. 2 1. Tim. 2 12. doth plainly declare, saying, I permit not a woman to teach. And whereas the example of Zipporah, the wife of Moses, is commonly objected, who circumcised her son, as Exod. 4. Exod. 4.25. This wee are to observe for answer: that her action( with what affection soever it were done) establisheth no common rule, or law, no more then the particular example of Deborah, maketh all women Iudges. Iudges 4.4. There bee many peculiar things recorded in the Scriptures, out of which if any man shall go about to draw general things, and common rules, he shall bring in absurdities innumerable. And whereas, to colour baptism by women, there is a necessity pretended, as though if the Child die vnbaptized, it doth incur the danger of damnation: the answer is easy, that the salvation of Infants in this time of the gospel, is no more tied unto the outward receiving of the Sacrament of baptism, then it was unto circumcision in times past. And in the Law we red, Gen. 17.12. Leuit. 12.3. that it was not lawful to circumcise a Child until the eight day. And many no doubt departed out of this life before the eight day, and yet was there never any condemnation imputed unto them. In what place. It being manifest, that the Sacrament ought not to be administered by any, but onely by the lawful Minister authorised thereunto: It followeth thereupon as plainly, and evidently, concerning the place, that in no other place, but onely in the Church, and before the congregation ought it to be administered, unless in the time of persecution. Not that baptism is tied to one place more then to another, in regard of the thing itself. For wee red, Acts 8. Acts 8.36, &c. that Philip baptized the Eunuch in a certain water as they travailed vpon the way: but onely in regard of circumstances, because baptism is a public work of the Church publicly to be administered, and the Church is the ordinary place for the assembly of the faithful, to the use and observation of all Gods ordinances belonging to the public worship, and service of his name. After what manner. As touching the manner of the administration of this Sacrament, it must be administered with water, Mat. 28.19. and in the name of the Father, the Son, and the holy Ghost. If it be administered with any other element or creature, but onely water, it is unlawfully done, neither is it any Sacrament: the Lord instituting no other outward thing, but onely water, for the true and full administration of the same. Water holding this proportion with the blood of Christ, and after this manner representing the same, that as water washeth away the filthiness of the flesh, so doth the grace of God through Christes blood, taken hold vpon by a true and lively faith, wash the soul, and cleanse the famed from the gilded and pollution of sin, so making us the sons and daughters of GOD, which were before the children of wrath. again, if baptism be administered in any other name, but onely in the name of the blessed Trinity, the Father, the son, and the holy Ghost, it is no true baptism, but a flat profaning and mocking of Christs ordinance. For the force and effect of baptism, can no otherwise be truly perceived or understood, th●n by beginning at the free mercy of the Father, who reconcileth us unto himself by his onely begotten son: Then secondly doth Christ appear before us, with the sacrifice of his death: And thirdly, the holy Ghost, by whom we are washed, and regenerated, and in the end made partakers of all good gifts. For we do not rightly know God, except our Faith do distinctly conceive three persons in one Essence, and that the efficacy and fruit of baptism doth come from hence, that God the Father adopteth us in his son, and that wee being purged from the filthiness of our flesh, he reformeth us by his Spirit to holinesse and righteousness all the dayes of our life. At what time. As touching the time of Administration, it is in itself free▪ and not tied to one time more then to another: but the time of resorting thereunto is not free. They that believed the preaching of Peter at jerusalem in the day of Pentecost, Acts 2. Acts 2.41. The Eunuch whom Philip baptized, chap. 8. Chap. 8.36. Cornelius chap. 10. Cha. 10.47. Paul the Apostle at Damascus, chap. 9. Chap. 9.18. Lydia, and the keeper of the prison, chap. 16. Cha. 16.15, 33. they of Philippos, and other faithful men and women, assoon as they had tasted of the gifts and graces of Christ, and believed his Word, forthwith they desired to be baptized, and did not defer, nor put it off till another time. Whereupon I conclude, that they do very well, who neither in themselves, nor in their families, do linger in receiving this holy Sacrament. unto whom. This Sacrament belongs to all such as are comprehended within the covenant of Gods grace, and mercy in Christ Iesus, whether they be old or young. Such as are of full age, are not to be received unto baptism, before such time as they be instructed, and haue yielded a confession of a true faith, together with a protestation, that they will glorify God in newness of life. But as touching Infants: seeing our Adoption doth not depend vpon ourselves, or vpon any outward thing, but onely vpon the election of God; therefore although Infants be not endued with actual faith, which is by hearing, yet are they justly baptized( as in times past they were circumcised) because they are comprehended within the covenant of eternal life, by means of the faith of their Parents, who, according to the condition of the covenant, apprehended the promise of GOD, both to themselves, and to their children. To whomsoever God promiseth himself to be their God, and whom he acknowledgeth for his, those, no man, without great impiety, may exclude from the number of the faithful: but he promiseth not onely that he will be the God of such as do profess him, but also of their seed, as appeareth in these words of the covenant made to Abraham, Gen. 17. Gen. 17.7. I will establish my covenant( saith the Lord) between thee and me, and thy seed after thee for an everlasting covenant, to be God unto thee, and thy seed after thee. Now to this covenant was circumcision added, as a seal and pledge thereof, as well in children, as in men, the substance whereof remaineth ●o this day, and not abolished by Christ. For he came to fulfil the promises, and not to dissolve them. And therefore said he, Math. 19. Mat. 19.14 Suffer little children, and forbid them not to come to me: for of such is the kingdom of God. And mark 10. mark 10.14, 15, 16. Verily I say unto you, whoso●uer shall not receive the Kingdom of God, as a little child, he shall not enter therein. And he took them up in his arms, and put his hands vpon them, and blessed them. By this it is evident, that seeing the promise of salvation appertaineth as well to children as to men, there is no reason why the sign and seal of the promise, namely, baptism, should be withholden from them, but that they should be baptized in their infancy at this day, as the children of the Iewes were circumcised the eight day after their birth, baptism being succeeded into the place of circumcision, as hath been shewed, and as the Apostle witnesseth, Col. 2. Col. 2.11, 12 What is the comfortable end, and effect thereof? Know ye not( saith the Apostle, Ro. 6. Rom. 6.3, 4, &c. ) that so many of us as were baptized into Iesus Christ, were baptized into his death? Therefore we are butted with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so, wee also should walk in newness of life. In which words the Apostle doth not onely exhort us to the following of Christ; but his meaning is, that by baptism Christ hath made us partakers of his death, that wee may be grafted into it. For as the graffe receiveth substance, and nourishment from the root into which it is graffed, so they that receive baptism with a true and lively faith, they do truly feel the effect of the death of Christ, in the mortifying of their flesh, and therewithal also the effect of his resurrection in the quickening of the Spirit. Whereupon afterward, doth he gather matter of exhortation, that if we be Christians indeed, wee ought to be dead unto sin, and to live unto righteousness. If the Sacraments of the old Testament did urge, and require regeneration, and sanctification, and witnessed our communion with the death of Christ: the Sacraments of the new Testament must also do the like, as touching the substance, and graces signified, there being no difference at all between them. In this sense, Tit. 3. is baptism called, The washing of the new birth. And for this cause most notably, Col. 2. Col. 2.11, 12. doth the Apostle Paul( speaking of circumcision, and baptism, make the one no more spiritual then the other: for he saith, that we are circumcised with a circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. Afterward, for declaration of that saying, he addeth, that wee are butted with Christ through baptism, whereby he meaneth nothing else, but that the fulfilling, and truth of baptism is also the truth, and fulfilling of circumcision, because they figure both one thing: baptism being the same to us Christians at this day, that circumcision in times past was unto the Iewes. The Ministers outward washing with water in baptism, is a most certain sign, seal and pledge, of the inward washing, whereby wee are cleansed from our sins by the blood of Christ. For even as water purgeth the flesh, so are our sins purged by Christs blood, as 1. Pet. 3. and 1. joh. 1. 1. Pet. 3.21. 1. jo●. 1.7. Now to be washed with Christs blood, is to be made partakers of the covenant of grace, that is to say, to be reconciled, justified, regenerate, and adopted into the liberty of the sons of God. The outward man feeleth the force of the water, but the inward man feeleth the efficacy of Christs blood. All they that are baptized with water, are not regenerated, nor washed with the blood of Christ, but onely such as are elected: it being most sure and certain, that the Ministers of Gods Word haue no pre-eminence in the Sacraments, but onely the administration of the outward signs, all the force, and efficacy of the graces signified, resting and remaining onely in the power and dispensation of Christ. I baptize with water( saith John the Baptist, joh. 1. joh. 1.26, 38. but he baptizeth with the holy Ghost. The baptism with water washeth the flesh, but it cannot make the soul clean, nor regenerate the inward affections of the heart. To do this, is the onely office of Christ, through the gracious work of his holy Spirit, yea, and so properly and peculiarly hath he reserved it to himself, that he will not communicate it with any other. So that, look what difference there is betwixt water and the holy Ghost, betwixt a ceremonial signification, and the thing it self, so great difference there is betwixt the baptism of Christ, and the work of all faithful Ministers of his Word, and Sacraments, in the ministry and dispensation of the same. First then in way of use, here is offered unto us very fit occasion to examine ourselves in what estate we stand before God. It is no sufficient argument to approve ourselves to be in the state of grace and salvation, because we haue been baptized with the outward baptism of water, and because wee are received into the Church, and accounted members of the same: but if by the work, and witness of Gods Spirit in our hearts, we feel ourselves to be regenerate, and sanctified to holinesse and righteousness, then haue we a comfortable testimony, that we are baptized with the holy Ghost, and shal be sure of the remission of all our sins, and of eternal life; the outward washing with water, being a seal, a sign, and an assurance of the same. Whereas on the other side, if we feel not these effects of Gods grace and blessed Spirit, then, although we haue been baptized, yet can wee haue no true peace of conscience, nor any hope or assurance of Gods love, and favour in Christ Iesus, to the forgiveness of our sins, and to the salvation of our souls. This I haue made manifest in the example of Ananias, and Simon Magus, who although they were baptized, yet remained nevertheless most horrible hypocrites, and blasphemers. And it doth appear from time to time in experience; many that haue been baptized with water, haue given apparent testimony by their lewd and ungodly conversation, that they were never baptized with the Spirit of Christ, as directly treading the steps of reprobation. Secondly, we must remember to make this profit of baptism throughout our life, that wee are thereby baptized for dead,( according to the Apostles phrase, 1. Cor. 15. 1. Cor. 15.29. ) that is, that the death of sin might be abolished in vs. This, I say, wee ought religiously to remember at all times, and especially when wee feel the motions, and flattering enticements of the world, the flesh, and the devill, that by the consideration thereof, wee may be strengthened, and stirred up to fight, and strive against them, knowing, that wee grievously sin, and transgress even against the nature of our baptism, if after our calling, and conversion, wee give ourselves to the delights of sin, and suffer it to reign, Rom. 6.12. and exercise a dominion in our mortal bodies, so as we obey it in the lusts thereof. Thirdly, we must remember, that by baptism is made a solemn stipulation, or obligation, betwixt God and us: God witnessing that he doth receive us into the covenant of being his people; and wee giuing faith unto God, to renounce sin and Satan, and to serve him in holinesse and righteousness, all the dayes of our life. For to bee baptized in the name of Christ, is to be enrolled( as it were) entred, and received into the covenant, and family, and so into the inheritance of the sons of God, to be purged also from the filth of sin, and to be endowed with the manifold graces of God, for the glorifying of his majesty in an innocent life. As they then who delight in sin, and follow the lusts and motions of the flesh, do sin against the nature of baptism, so do they also violate, and break the covenant made betwixt God and them: Yea, hereby are unsealed( as it were) the seals of Gods love, the Sacrament doth become unprofitable, and more worse and wicked are such men before God, then they that never had the Sacrament at all: As Rom. 2. Rom. 2.25. where the Apostle saith, that by transgressing the Law, the Iewes circumcision was made uncircumcision, that is, it stood them in as little stead, as if they had never received it. So fearful and dangerous a thing it is, for men wilfully and licentiously to give themselves to the affections, and ways of ungodliness, after they haue been admitted to the partaking of the Sacraments, they by this means being guilty of making void the grace of God, and his wholesome and holy ordinances which he hath instituted, and sanctified for the good, and salvation of his people. The which undoubtedly is a most great and heinous offence. Quest. 19. What is the Sacrament of the Lords Supper? Answ. The Supper of the Lord, is a Sacrament instituted by our Lord Iesus Christ: whereby it is signified, and sealed unto us, that we are as assuredly sustained to eternal life, by the body of Christ crucified, and by his bloodshed, as we certainly eat the broken bread, at the Lords Table, and drink the wine out of the Cup, Math. 26, 26, 27. 1. Cor. 11.23, &c. EXPOSITION. THat you may the better understand this Doctrine of the Lords Supper, and come prepared thereunto, with the more reverence and Religion:( after I haue spoken a few words of the time, when it was instituted,) I will enter into a brief, and particular examination, and explication of the words of Christs institution, together with the several circumstances, or sacramental actions, as they are recorded by the evangelists, and the Apostle Paul, 1. Cor. 11. 1. Cor. 11.23 As touching the time of the institution, The Lord Iesus( saith the Apostle) in the night that he was betrayed, took bread. From this circumstance of time, wee are to observe two points. First, that the Sacrament of the Lords Supper, is succeeded in the place of the Sacrament of the Iewes Passeouer, which was instituted by God, a little before the deliverance of the Israelites from the captivity of Egypt: even as this was instituted by our Lord Iesus Christ, a little before our actual deliverance from the thraldom and captivity of sin, Satan, death, and condemnation. Of which our spiritual deliverance, from these deadly enemies of our salvation, the Sacrament of the Passeouer was a type, and figure, and therefore not yet abolished, as touching the substance, but that remaining whole, and entire in the Lords Supper: the difference of time only excepted, as I haue shewed before. Now the reason, wherefore he instituted this Sacrament in the night, was this, forasmuch as he was thereunto compelled by the necessity of the Law of God, wherein it was expressly commanded, as Exod. 12. that the Passeouer should be celebrated at even. Exod. 12.6. The which ordinance of God was first by him to be fulfilled, before he might proceed to the abolishing thereof, by the institution of any other. So that hereupon it followeth not, that the Sacrament of the Lords Supper must still be administered in the night, because Christ in making himself subject to the Law, instituted the same at that season: but this hereupon we may warrantably conclude, that it may be administered in the night, and after Supper too, if urgent occasion and necessity require the same, as in the time of persecution. And whereas the Papists contend, that it standeth with no reason, to call this Sacrament by the name of the Lords Supper, because it was instituted after Supper: they cavil herein, not onely against us, but even against the Apostle Paul himself, who in plain express words so termeth it in the twentieth Verse of the same Chapter. For a second note, here is offered unto us a most notable consideration of Christs wonderful love and goodness towards us: For even as when a man thinking on death, and preparing himself to leave this world, doth in his last Will and Testament bequeath some gift or Legacy unto his friends, to such as haue been near and dear unto him, whereby they might haue occasion to remember him, and to praise GOD for him when he is gone: So our Lord Iesus Christ, knowing now the hour to be at hand, wherein he should by death leave this world, and ascend unto his heavenly Father, hath in the institution of this Sacrament, left unto us a most excellent pledge and token of his tender love and kindness towards us, not onely in abasing himself to take our flesh; but also in suffering death for our Redemption. This was no small love, but a love most wonderful surpassing and excellent; of which himself speaketh, saying, Greater love then this hath no man, joh. 15.13. when any man bestoweth his life for his friends. And now, as all the parts and circumstances of this love, our Lord Iesus Christ performed in his life, and at his death: even so, hath he left unto us this Sacrament, for a memorial thereof, and perpetually to that end to bee observed, even until his coming again. And surely, in regard hereof, there could not be any fitter time for the celebration of the same, then in the same night wherein he was betrayed, and when he certainly knew, that he should shortly die, that so it might the more freshly bee imprinted and retained in our mindes. Now to the words themselves of the institution. Math. 26.26, 27, 28. Luke 22.19, 20. Iesus took the Bread, and when he had given thankes, he broke it,& gave it to the Disciples, and said, Take, eat, this is my body. do this in remembrance of me. Also he took the Cup, and when he had given thankes, he gave it to them, saying; drink ye all of it. For this is my blood of the New Testament, that is shed for many, for the remission of sins; This do, as oft as ye drink it, in remembrance of me. Exposition. In these words is contained the whole institution of the Lords Supper: wherein are two especial things to be considered. The ceremonial, or sacramental circumstances, which are these; He took bread, he gave thankes, he broke the bread, he gave the bread, and they did take and eat it. Also he took the Cup, he gave ●hankes, he gave it to them; he said, drink ye all of it. The other thing to be considered, is the matter of the Sacrament, in these words; This is my body which is broken for you. 1. Cor. 11.23, 24, 25. This is my blood of the New Testament, that is shed for many, for the remission of sins. He took bread: The bread which Christ took, was unleavened bread: the same being the usual and ordinary bread at that time. And whereas the Papists say, that because Christ took unleavened bread, the first part of this Sacrament must always therefore be administered with bread that is not leavened, and that it is an abuse of of Christs ordinance, if it bee administered with that which is leavened: The answer is plain, that the necessity of the time constrained Christ to take unleavened bread, it being an ordinance and Law of God, as Exod. 12. Exo. 12.15. that for the space of seven dayes there should be no leaven found in the houses of the children of Israel, and that whosoever should eat leavened bread from the first day, until the seventh, that person should be cut off from Israel. And now when Christ instituted this Sacrament, and took Bread, it was the first of these seven, as we may see, Math. 26. Math. 26.17. So then, hereupon it followeth not, as they imagine, that this part of the Sacrament must of necessity be administered with unleavened bread: but this may well be gathered, and concluded, that it must evermore be administered with bread, and that whosoever shall presume to celebrate it with any thing else, he retaineth not the institution of Christ; but is manifestly guilty of profaning& abusing the same: the evangelist saying in plain terms, that he took bread: and they name no other thing that he took; neither also doth the Apostle say, that he instituted it with any thing else. And surely, herein is a more manifest argument of Christs love, then is of every one well considered; in that, by such familiar creatures, as Bread and Wine, he would vouchsafe to attemper himself to our rude capacity, and to bring us to the perfect understanding of his heavenly mysteries: wee being hereby plainly taught, and lead( as it were) by the hand, to this comfortable assurance; that as Bread and Wine by natural effects, nourish our bodies, strengthen and comfort our spirits: so doth the body and blood of Christ broken, and shed for us vpon the cross, nourish our souls, and quicken our spirits to eternal life with God. As the bread is made of many grains kneaded into one loaf; and the Wine pressed out of many Grapes into one Cup: so the multitude of Christians, communicating at the Lords Table, though many in number, are engrafted into Christ, and made members of his mystical body, and joined with mutual love one with the other, so that now they live by the Spirit of Christ, as members of a natural body live, and haue sense by that Spirit, that cometh from the heart, and from the head. He gave thankes. The form& matter of Christs thanksgiving, is expressed neither by the Apostle Paul, nor by any of the evangelists, they all concealing it, and( no doubt) vpon very great consideration. But whatsoever it was, this is manifest, that thereby he sanctified, and separated the Bread, to bee an holy and blessed Sacrament of his body, broken for us vpon the cross; as also afterward the Wine, to be an holy Sacrament of his blood shed for our sins. Whereby we learn two points. First, somewhat generally by conference with other places: That we ought to give God thankes in the use of his good creatures, and to pray him to bless and sanctify them to our comfort: remembering this notable saying of the Apostle, 1. Tim. 4.4, 5. 1. Tim. 4. every creature of God is good, and nothing to be refused, if it be received with thanksgiving, &c. The second, and more particular, is, that by praise& thanksgiving unto God, for the death of Christ, and by prayer unto him, that we may bee made partakers of the fruit and benefit of his Death, ought the Sacrament of the Lords Supper to be administered, and the Bread and Wine sanctified, and set apart to that end. The Papists term this thanksgiving, consecration: which phrase, and term of speech, we would not stand vpon, if withall they did not teach, that by consecration, the very substance of the Bread& Wine, should be turned into the body& blood of Christ: which is nothing so. For consecration is, when that thing which before was impure, and that creature which was common, or unclean, is made pure, and set apart, for the use of man. And this is two ways. First, they are sanctified of the Lord; and secondly, they are sanctified of vs. The creatures are said to be consecrated of the Lord, when they are instituted, ordained, and set apart from all other creatures, to serve for the use of man, by his holy Word, according to that of S. Paul to Timothy, which I noted before; and where he addeth, that it is sanctified by the Word and Prayer. The second manner of consecration which appertaineth to us, is by giuing of thankes. And thus, and no otherwise, is the Bread and Wine at the Lords Table, to bee consecrated at this day, and from time to time. It is consecrated and set apart, by the Word and institution of Christ; and by the prayer, praise, and thanksgiving of the Minister, and faithful Christians, in the celebration, and participation thereof, coming( as they ought to come) prepared thereunto, with a religious consideration of the wonderful and unspeakable mercy and loving kindness of the Lord, who spared not his own son, Rom. 8.32. but gave him to death for us all, as Rom. 8. He broke the Bread. From hence we learn, that the Bread at the Lords Table, in the administration of the Sacrament, must be broken. First, because it is according to Christs institution, as we see héere in express terms. Secondly, that every one of the communicants feeding thereon equally, may see themselves to be equally partakers of the body of Christ crucified; yea, this breaking of the bread seemeth so necessary, that the Holy Ghost doth call the Sacrament by that very term, Acts 2.42. Cha. 20.7. Acts 2. and chap. 20. And a third reason is, because this breaking of the Bread, doth most lively set forth unto us, the breaking of Christs body for our sins. Not that his body was materially broken, joh. 19.36. Exo. 12.46. as wee read joh. 19. and Exod. 12.( for the outward breaking of it could haue made no satisfaction,) but the breaking was inward, in Spirit, with bearing the burden of our sins, with which inward grief of the Spirit, the body, in some sort, may also be said to bee broken, or tormented, when therein, for the bitterness of the pain, he cried unto his Father, as it is recorded, Mat. 26. and 27. Mat. 26.36 chap. 27.46 So then, when wee see the bread broken before us in the Sacrament, we must verily beleeue, that the body of Christ crucified, is offered unto us of our heavenly Father, to be received by Faith. He gave the Bread. As the bread at the Lords Table must be broken; so also given and distributed. If it bee taken into the hand of the Minister, sanctified by prayer and thanksgiving and broken; yet if withall it be not distributed, it is no Sacrament, nor sacramental bread, that bread onely, being so to be termed, and accounted, which is after prayer and thanksgiving broken, and distributed to the communicants. Which quiter overthroweth the opinion and custom of the Papists, in keeping the bread in their boxes, which remaineth vndistributed, as most holy,& consecrated bread, thinking, and making the simplo people beleeue, that that bread hath marvelous great virtue in it, to drive away divels, &c. which is not worth the standing vpon. That which the distributing of the bread doth signify unto us, is, that it is not the body of Christ, as it was born of the Virgin Mary, that is offered unto us, or represented by the bread; but his body as it is was broken, by which wee are saved. And secondly, that this Sacrament must be administered in the face of the congregation, and publicly to all the people, being assembled together for the partaking of it: Contrary also to another custom of the Papists; the Priest oftentimes receiving it alone, as wee shall see further hereafter. And whereas he gave the bread unto his Disciples; we may learn& observe, that such onely are meet partakers of the Lords Supper, who are the Schollers and Disciples of Christ. And of Christs Disciples doth he himself make a description, joh. 8.31. joh. 8. by their continuance in his Word. 1. Cor. 11.28. And these are also such, who( as the Apostle teacheth 1. Cor. 11.) before they presume to come to the Table of the Lord, are religiously careful, to prove and examine themselves. And they did take, and eat it. The Bread at the Lords Table, being blessed, broken, and distributed, must also be received, and eaten. If it be sanctified, broken, and distributed, and therewithal not received, and eaten, it is no Sacrament, nor sacramental bread. The bread being set apart by prayer, and thanksgiving, broken, given, received, and eaten, is an holy Sacrament of the body of Christ; and they who reverently, and religiously, according to Christs institution, are partakers thereof; do together, with the bodily eating of the bread, spiritually and by faith, eat, and receive the very body of Christ, to the spiritual nourishment and preservation of their souls. This is my body. This expresseth the matter of the first part of the Sacrament, as I shewed before: The word ( this:) which sentence is to be applied unto the bread, which the Minister doth take bless, break, and give to the communicants, exhorting, and requiring them to receive, and eat it. And whereas having thus relation unto the bread, he saith, This is my body: Wee must not think, that the pronouncing of these words doth make the Sacrament, or is any part of the consecration, as the Papists imagine: but herein did our Lord Iesus Christ teach his Disciples, what he had done, and how he had sanctified and set apart the bread, to be an holy representation of his body, which should shortly bee broken and crucified for them. That which wee observe here for our instruction and comfort, is this: That the bread at the Lords Table, taken, blessed, broken, given, received and eaten, is a most holy Sacrament, and representation of the body of Christ crucified, and broken for us in the Garden, and vpon the cross. And whereas our Lord Iesus Christ calleth it his body; I will show some reasons wherefore he doth so, and then come to a further proof of this point, by the Testimonies& authorities of the Scripture. A first reason why he called this bread his Body, was, to teach his Disciples to make a difference betwixt this sanctified Bread, and common bread. Secondly, to distinguish it from the other part of the Sacrament, which concerns the Cup. Thirdly, to distinguish it from the Sacraments of the Old Testament. Fourthly, to teach his Disciples the thing signified by that outward Sacrament; and therewithal the inseparable coniunction between the outward element, and the thing thereby signified in the right receiving of it. Furthermore, that his Disciples should know, that he had instituted another Sacrament of the New Testament, besides baptism: and which they might well discern, not onely in that he took common bread, blessed it, broke it, and gave it to them, commanding them to receive, and eat it: but in that also he gave it the name of the thing thereby signified, according to the usual phrase of the Scripture when it speaketh of Sacraments, as Gen. 17. Gen. 17.10, 11. Circumcision being but the sign of the covenant, is called the covenant. And Exodus 12. Exod. 12.27. The lamb is called the Passeouer, which was not the Passeouer, but the sign of it, and which it did represent. And so the rock in the wilderness, whereof the children of Israel did drink, is by the Apostle 1. Cor. 10. 1. Cor. 10 4. called Christ, of whom it was a sign. But here a question may bee asked; that seeing as the Apostle teacheth, Rom. 6. Rom. 6.3, 4. we be grafted into Christs Death and Resurrection by baptism: what need haue wee then of this Sacrament? or how doth it differ from that? Whereunto I answer, that this Sacrament doth not differ from baptism, but in the manner and institution of it. For as baptism was instituted to over-reached us into Christs body, that wee might become his members: So the Lords Supper was instituted, and ordained to nourish us, to retain and to feed us, being engrafted into his body, and that so we might grow and flourish in him. Another question may be asked, whether the same that is offered unto us in the Sacraments, be not in like manner offered unto us in the ministry and preaching of the word of God? To this I answer, that Christ by the Word, is offered to our ears outwardly, but in the Sacraments he is received of us inwardly by faith into our souls: So that wee become one with him, and he one with us, and dwelleth in us, even until the end of the world, and that without any separation. do this in remembrance of me. The Papists would haue these words to be applied to their Priests, who( as they say) are to offer up the body and blood of Christ, a sacrifice for sin. But mark it well, and you shall see into what absurdities they run. For if these words, do this in remembrance of me, be to be applied onely to the Priests, then must none but onely the Priests remember Christs death: the which I say is most absurd; all the faithful Communicants being religiously and faithfully to remember Christ, as well as they. And as for that which they say of the Priests offering of Christs body for a sacrifice: it is most clear, that the elect and faithful, being made perfect by the onely oblation of Christ offered by himself once for all, as the Apostle teacheth, Heb. 10. Heb. 10 14.18. need no other sacrifice, but a memorial, and Sacrament thereof, to confirm their faith in the remission of sins purchased by his sacrifice, according as hereof again, Heb. 9. Heb. 9.25, 26. that if Christ should be often offered for sin, then he should often haue suffered: but it is manifest that he did but once suffer, when he offered himself for a sacrifice: therefore is he not now any more to be offered: as also again, cha. 10. Where remission of these things is, there is no more offering for sin. So then, when Christ said, do this in remembrance of me: It is as much in effect, as if he should say, eat this broken bread, and perform all other parts and circumstances of my institution from time to time, in remembrance of me, and especially of my death, and of the excellent fruits and benefits thereof, to the redemption and salvation of the world,& so consequently with everlasting praise, and thankes, unto my heavenly Father, for his unspeakable love and goodness in the same respect. This is the true sense and meaning of these words, and the true end and purpose that Christ aimed at, in the institution of this Sacrament: That his death and passion, and the notable fruits and benefits thereof, should not onely be had in perpetual remembrance of his Church, but also that his exceeding bounty and goodness towards the redemption and salvation of mankind, should be published with due praise, and advanced with hearty thanksgiving. Also he took the Cup. In these words the evangelist comes to the second part of the institution of this Sacrament: wherein, before I come to the particular handling of them, we may observe two special outward differences between this Sacrament, and the Sacrament of baptism. First, baptism is administered in one onely element or visible creature, namely, water: and this Sacrament of the Lords Supper in two, Bread, and Wine. The other difference is in the use, the one being taken without the body, and the other within. Now the reason why baptism is instituted in one element, and this other Sacrament in two, was, because Christ is signified, and represented in both Sacraments after diuers sorts. In baptism, as he is the washer away of our sins, and giveth us entrance into his Church, that wee may be partakers of his benefits. And in the Lords supper, as our natural bodies cannot live with bread alone, nor with drink only; but we must haue both bread& drink: even so, our souls cannot be nourished with the body of Christ alone, nor with his blood onely, but we must of necessity haue both his body& blood. And therfore, joh. 6. he saith, That his flesh is meate indeed, and his blood is drink indeed. Which is as much as if he said, That as our bodies are nourished with meate and drink, so are our souls nourished, and strengthened in the undoubted hope of eternal life, no otherwise, then onely by faith in his body crucified, and in his blood shed. For this is a note, very necessary to be observed, that the Bread& Wine are not Sacraments of the body and blood of Christ, as he is now glorified, but as he was broken, and crucified for us vpon the cross. That which we call the Cup, the Papists translate a Chalice: but the Word doth signify any common and ordinary vessel to drink in. And it is no great matter in what manner of Cup it be administered, so as it be comely, the Lord being not delighted with outward shows. And whereas S. Luke and S. Paul, Luke 22.20 1. Cor. 11.25 make mention of the circumstance of the time when he took the Cup, as namely, after Supper, we may thereby know, that there was a distance of time betwixt the receiving of the Bread, and of the Wine: For the Bread was given when they were at Supper, but not the Wine, until they had supped. Whereupon it may be gathered, that it is not of necessity, that the Minister, in the administration of the Lords Supper, should give the Wine presently after the imparting of the Bread: but that there may be some space of time, wherein may be singing of psalms, &c. Another thing to be observed in the taking of the Cup, is, that in the use of the Lords Supper, the Wine is as necessary to be received of every Communicant, as is the Bread: for even as Christ gave the one, and commanded it to be perpetually observed in remembrance of him, even so also, and after the same manner, he took the Cup, gave it, and instituted the perpetual observation of the same. He gave thankes. We see here, that there ought to be a double thanksgiving, in the celebration of the Lords Supper: for as Christ gave thankes when he gave the Bread, so did he in like manner give thankes when he gave the Cup. The form and matter being here concealed as in the former. He gave it to them. The parties to whom he gave the Wine, were his Disciples: under the name and title of whom are understood all faithful Christians generally, unto whose faith, even as unto his Disciples, doth the Lord give his blood, as often as they celebrate the Lords Supper, and haue the Wine given them in the same. From which sacramental action of the Lords giuing the Cup unto his Disciples, wee may here again observe: First, that it is not the blood of Christ, as it naturally proceeded from the virgin Mary, but his blood, as it was shed vpon the cross, that is given unto us for our spiritual nourishment, and whereby we are saved, And secondly, that this Sacrament of the Lords Supper, ought not, without respect of persons, to be administered to every one, but only unto such as approve themselves to be Christs Disciples: And who they are, I haue shewed already. He said, drink ye all of it. From hence wee learn two points. First, that the drinking of the Wine is so necessary to the being of the second part of this Sacrament, as that although it be blessed, given, and received, yet withall, unless it be drunk, it is no Sacrament. For even as not the water in baptism, nor the pronouncing of these words after the blessing of it, I baptize thee in the name of the Father, &c. doth make the same Sacrament, unless there be one that is baptized, so neither the blessing, giuing, or receiving of the Wine, doth make the Sacrament of Christs blood, unless there be some that do drink the same. And therefore, how truly the Papists affirm that to be the Sacrament, which they reserve after the administration, or rather what horrible idolatry they commit in calling, and worshipping it for a God, there is none so ignorant but he may discern. The second point is, that all they who are partakers of the Bread, which is the Sacrament of Christs body, ought in like manner to be partakers of the Wine, which is the Sacrament of Christs blood. For, even as he said concerning the one, Take, eat, this is my body: even so in like manner, concerning the other, drink ye all of it. Whereupon the evangelist mark, chap. 14. Mark. 14.23. addeth, that they all drank of it. This always herewithal being duly observed, that although there bee two kindes of outward substances, namely, Bread, and Wine, yet do they both make but one Sacrament, and therefore consequently may not be separated. Whereby again, the grossness, or rather the intolerable presumption of the Papists, is evidently discovered, in that, of their own private authority, they dare corrupt the holy institution of Christ, offering to the Lay people( as they call them) one onely kind, namely, the Bread, when they communicate; and utterly denying them to drink of the Cup. Whereas, the Lord Christ( as it were, by the Spirit of prophecy) fore-seeing what should come to pass in the Church, speaketh nothing so generally of the Bread, as of the Cup. he saith not of the Bread, eat ye all of this: but, Take, eat, this is my body: but of the Cup, without any maner of restraint, drink ye all of this. Whereupon the Apostle Paul, 1. Cor. 11. 1. Cor. 11.26, 27, 28. having an especial regard to this holy ordinance, and institution of Christ, doth many times join the Bread and the Cup together, as may be seen at large in that Chapter. moreover, if the Sacrament of the blood of Christ were given to the Apostles onely,( as the Papists imagine) then the thing itself, namely, remission of sins, which is obtained through Christs blood, belongeth onely unto them: whereas the Lord plainly saith in the very next words, that not onely for them, but for the remission of the sins of many, is his blood shed: and in many other places it is evident, that his blood was shed for the redemption of all the faithful. wherefore if the thing itself, namely, remission of sins, belong generally to all that truly beleeue, much more then undoubtedly ought the sign of the same. But they object, that if the Cup be given to all, without exception, there may bee a great offence committed, in letting it fall. As if the eternal providence of God could not foresee the danger of committing that offence: And as if the Papists were become more careful, and more provident to prevent offences, then the son of GOD. again, they say, that onely the Apostles sate with the Lord at his last Supper, and that the use of the Cup was granted to them onely, and so consequently, that all the Priests whom the Apostles did represent, and not any other at this day, should drink of the Cup: but by as good reason they may say, that the Bread is in like manner to be debarred from the common people, as also from all women generally, seeing it cannot be proved, that any women sate at table with him when he instituted this Sacrament. They also cry out, that one kind is enough for the Lay people, forasmuch as by a necessary concomitance it followeth, that where the body of Christ is, there is his blood also: which exclamation of theirs if it be sufficient, then it must needs follow, that one part of this Sacrament was instituted in vain: But the Lord distinctly first gave the Bread, and afterward the Wine, and instituted nothing in vain: therefore both kindes, seeing the Lord so commanded, ought to be partend among all the faithful. If he had meant to signify both his body and blood when he gave the Bread, he would not haue severed the one from the other, both in words and signs: but being willing to help our weakness, did set the Cup severally from the Bread, to teach, that he sufficeth no less for drink, then for meat. Therefore, although it be true which they pretend, that the blood is in the Bread, and the body in the Cup, yet they defraud the faithful of the strength and confirmation of faith, which the Lord in this distinction hath so carefully and tenderly provided for them. For this is my blood of the new Testament, which is shed for many for the remission of sins. The Apostle Paul in rehearsing these words of Christ, doth somewhat differ from the evangelists matthew and Mark, but in sense and meaning they be all one, and there is no diversity at all between them. For seeing they all spake by one Spirit, which is the Spirit of truth, it is utterly unpossible, that one should be any thing contrary to the other, or that the one should in any measure at all dissent from the other. matthew and mark read it after this manner, This is my blood of the new Testament, &c. meaning thereby, that the Wine in the Cup, was a Sacrament of his blood, by which his blood, the new Testament, or covenant of free remission of sins, was fully established: for it was never fully confirmed, and ratified, before it was confirmed by Christs real blood. For the blood of calves and Lambs, in the old Testament, were but signs and figures of Christs blood. And therefore, although this covenant was made at the beginning of the world, when the Lord said, The seed of the woman shall break the Serpents head: Gen. 3.15. yet was it not fully confirmed and established, before Christs death. But the Apostle Paul, agreeing with the evangelist Luke, repeateth Christs words in this sort: This Cup is the new Testament in my blood, that is, this is a new Sacrament of the new Testament, confirmed in my blood. So that( as I said) there is no repugnancy: but in sense and meaning they agree all in one. For as the holy Ghost can show his mind in all languages, even so also infinite ways in one tongue. The Cup is taken for the Wine in the Cup, by a figurative kind of speech. By a figure also is it said to be the new Testament, according to the ordinary phrase of the Scripture, usually attributing( when it speaketh of Sacraments) the name of the thing signified, to the outward sign, as I haue shewed before. The outward sign( I say) is here honoured by the thing signified: so that this herein we are to observe, that the Wine in the Cup at the Lords Table, being consecrated, and put apart by prayer and thanksgiving, is not to be considered as common, and ordinary Wine, but is an holy Sacrament of the new covenant, made between God and us through Iesus Christ, concerning the free deliverance from the guiltiness of all our sins, and our eternal life, through faith in his blood. And now for these two respects, is it figuratively after this manner called the new Testament, not in regard of the matter and substance thereof, forasmuch as Christ being the substance thereof, was promised at the beginning of the world, but in respect of the dispensation, and administration of the same, forasmuch, as whereas the ancient Fathers before Christs coming, had this covenant ministered unto them in types and figures, so as they saw Christ, but as as it were, a far off: wee now see him much more lively and familiarly, being administered unto us after another manner, with all his glory and righteousness. And secondly, it is called the new Testament, or covenant, because it is confirmed unto us after a new sort: for it was confirmed to them of the old Testament, in the blood of calves, Lambs, Goates, &c. so far as it pleased the Lord: but it is confirmed to us in Christs own blood, which for our sakes, for our redemption and salvation, he shed vpon the cross: According as he said in plain terms when he gave the Wine, that his blood was shed for many, for the remission of sins. For many, for the remission of sins. under the name of many, he understandeth all such as are elected, and do truly believe in him, of what Nation, or country, and of what estate and condition soever they be throughout the world. Whence we may observe for our further instruction and comfort. First, Christs innocency: That in no measure at all, in regard of himself he deserved death, but for this cause submitted himself thereunto, that as the Apostle saith, Heb. 2. Heb. 2.14, 15. That he might destroy, through death, him that had the power of death, that is, the devil: and that he might deliver all them, which for fear of death were all their life time subject unto bondage. In him had the Prince of this world nothing, as himself speaketh, joh. 14. joh. 14.30. because he was clearly exempted, and free from all sin, as Heb. 4. H●b. 4. ●5. Secondly, that many, but not all, without exception, haue remission of sins by Christs death and bloodshedding. That he hath not given his life a ransom, and shed his blood, nor by bearing their iniquities, hath justified all, but many, that is, part of all: which many, are all such as are elected, and truly beleeue in him, as I said before. So saith Simeon, Luke 2. Luke 2.34. that he was appointed for the fall, and rising again of many, that is, for the fall of many reprobates, and for the rising of many who are elected, and therefore not for the redemption of every one. The death of Christ, in respect of the fullness and sufficiency of redemption, is sufficient for all men, but it is effectual onely to those that were fore-ordayned to life in him. As of this, wee shall consider further( through Gods assistance) when we come to the 21. question. A third note observable here is this, that all our sins are pardonned and forgiven, not for the acknowledgement or confession of them, but for the m●rit and blood of the son of God. Not for our own works or merits, but of the sr●e grace and mercy of God, for which cause are we taught to profess, as an article of our faith, that wee beleeue the remission of our sins. And lastly, that the means, and meritorious cause of remission of sins, is not the body and blood of Christ itself, taken, and considered apart from his Passion, but his body broken, and his blood shed, his painful sufferings, his bearing in body and soul, the extremity of Gods wrath: According to that of the Apostle, Col. 1. Col 1.14, 20, 2●. In who● we haue redemption through his blood, even the forgiveness of our sins. And again, It pleased the Father( saith he) that in him all fullness should dwell, and by him to reconcile all things unto himself, and to set at peace, through the blood of his cross, all things in heaven, and in earth. And verse 22. In the body of his flesh through death. And Heb. 9. Heb. 9.22. we haue it in express words, that without shedding of blood, there is no remission of sins. He saith not without blood, but, without shedding of blood. This do, as often as ye drink it, in remembrance of me. This is as much in effect, as if he had said; This is the end which I respect, in the institution of this Sacrament: and this is my will and commandement, that as often as ye celebrate the same, you should not only call to your remembrance my Death and Passion, with the inestimable benefits thereby purchased: but also extol and magnify my wonderful love in this behalf; and that altogether with one month, and with one heart, confessing that all your confidence of life and salvation, is reposed therein. Of Transubstantiation. The Papists say, that the whole substance of the Bread at the Lords Table, is turned into the real body of Christ, and the Wine into his blood, by the power and efficacy of these words pronounced by a Priest, This is my body, and this is my blood. Thus, like very Witches& conjurers, ascribing power and efficacy to bare words and syllables. But herein how gross and absurd they are, may easily appear by these few reasons. First, if the substance of the bread bee turned into the substance of Christs body, then the body of Christ consisteth of these five elements: of Bread, Water, Wine, Flesh, and blood. But this cannot be, and it is horrible blasphemy, so to think of the body of our saviour Christ: but we must beleeue,& aclowledge, that he consisteth only of a divine& human nature. Secondly, if it bee as they say; then Christ did not onely offer his own flesh to be eaten with the bodily mouths of others; but he himself also with his bodily mouth did eat his own flesh,( for that which he gave, of that did he eat.) But this is monstrous,& against nature, either that a man should eat his own flesh; or that one man should eat the flesh of another. Thirdly, they hereby take away one part of the Sacrament, and so make it no Sacrament at all( For every Sacrament consisteth of two parts; the outward element, and the invisible grace thereby represented.) Now they cannot deny, but Bread is the outward element instituted by our saviour: therefore if the bread be transubstantiated, there remaineth no outward element of bread; and thus is one part of the Sacrament abrogated by them. That which taketh away the nature of a Sacrament, is not to be admitted in the Sacrament: but transubstantiation doth so; therefore not to be admitted. For if it bee transubstantiated, it is no sign, but the thing itself. Fourthly, it taketh away one of the Articles of our Christian Faith, where wee profess, that Christ sitteth at the right hand of his Father in heaven: and wee do not read, that he shall come from thence until the Day of Iudgement:( howsoever concerning his Spirit, he is, and will bee with us unto the end of the world, as joh. 12. and chap. 14 and 16. joh. 12.8. chap. 14, 16, 17, 18. chap. 16.7. ) but they that will haue his bodily presence in the Sacrament, must prove another coming of Christ besides that: nay, many comings, which is contrary to the express Word of God. Or else they must imagine,( as indeed they do) that Christs body may be in many places at one time: which is also against the Word of God, and as much in effect, as if in plain terms they should deny him, to be( as yet) come in the flesh. Furthermore, the Apostle, 1. Cor. 11. 1. Cor. 11.26, 27, 28. speaking of the Sacrament, as it is after consecration or thanksgiving, calleth it Bread and Wine,( for by the Cup, he meaneth the Wine in the Cup.) Now if it be Bread and Wine after consecration, then is it not the body and blood of Christ: but the Apostle in express words calleth it Bread and Wine; therefore it is not the body and blood of Christ. And whereas they object, that the Apostle therefore so calleth it, because it was so before, Ex●. 4.2, 3. even as Aarons Rod which was turned into a Serpent, was called a Rod, because it had been so. First, the very words of the Apostle doth manifestly confute them, evidently signifying Bread and Wine, and not the accidence or show only of the same. And as for that which they bring of Aarons Rod, when it was called a Rod, it appeared so to bee: and when it was called a Serpent, it appeared to the sight, and might bee discerned to bee a Serpent. again, that which we eat and drink at the Lords Table, doth nourish our bodies: and can our bodies bee nourished with that which hath no substance? Can the show or likeness onely of Bread and Wine, nourish the substance of our bodies? and if our bodies be not nourished with the outward thing in the Sacrament; how then can it haue this comfortable representation; that as the Bread& Wine doth nourish our body, so doth the body and blood of Christ nourish our souls? So we see, that if the Popish doctrine bee true; then can wee not possibly haue any comfort in the receiving of the Sacrament: but after this manner must needs be discouraged, and discomforted: that as the show, sign or likeness of bread and wine, cannot nourish our bodies; no more can the body and blood of Christ nourish our souls. This( I say) must needs follow vpon their doctrine. For not the substance of Bread and Wine, but onely the outward show of the same it is, which most grossly, and wickedly, they would make to hold proportion with the body and blood of Christ. Last of all, if wee should grant( which they are never able to prove) that the bread and wine in the Sacrament, are turned into the substance of Christs body and blood; yet what profit should come by that bodily presence, seeing the flesh( as himself speaketh, joh. 6. joh. 6.63. ) profiteth nothing? The body of Christ crucified,( I say) and his blood shed, is not profitable, without the merit of his Death and Passion, apprehended and applied by the mouth of the soul, which is Faith in him. And if they say that the body of Christ crucified, and the merit of his Death, ever go together in the receivers of the Sacrament; and that they who receive the one really present, receive also the other: then do they fall into a foul absurdity, and make the distinction of the Apostle idle, 1. Cor. 11. 1. Cor. 11.27, 29. that some are worthy, and some are unworthy receivers. And by this doctrine of theirs, all without exception, good, and bad; believing, and unbelieving;( yea even such as by the Apostles doctrine eat and drink their own damnation) do receive the body and blood of Christ really present, and withall, the merit of his death, and so are fed and nourished to eternal life: which, as yet, is not so much as begun in them, and whereunto( it may be) they shall never come. Such, and so gross absurdities, follow vpon this popish conceit of Transubstantiation. For though we grant a real presence, even of the crucified body of Christ; yet( being separate from the merit and virtue of his Death) there is no use, nor profit, that comes by that bodily presence. Now, the Papists being not able to answer these, and such like arguments, they say, that herein is a miracle: but we do not read of any miracle in the Scripture, but it did always appear to the outward sences to be a miracle, as I shewed before in Aarons Rod,& is further manifest in the water which Christ turned into Wine, joh. 2. jo●. 2.6 &c Now, that which we receive at the Lords Table, appears to our sight, hands, taste, teeth, and stomach to bee no other then Bread and Wine. And shall we contrary to all these sences, imagine or think they are not so? This were childish, and ridiculous. But doth not Christ( say they) in plain terms call the bread his body? And shall we not beleeue him? And doth he not also in as plain terms call himself a door, a Vine, joh. 10.9. chap. 15.1. 1. Cor. 10.4. joh. 1.36. joh. 10. and 15. And elsewhere also, is he not called a rock, a lamb,& c? Yea, but it appears by the circumstances( say they) that these are figurative speeches. And doth it not appear also as plainly by the circumstances, that this is figuratively spoken, when he saith; do this in remembrance of me? And do this, as oft as ye shall drink it in the remembrance of me? Especially withall considering, as I haue formerly noted, that it is usual in the Scripture, when it speaketh of Sacraments, to attribute the name of the thing signified, to the outward sign, and representation thereof? But Thus we may see how rightly the Papists agree with the Capernaits, joh. 6. For even as they imagined, that Christ would give his very flesh and blood to be eaten and drunk with the bodily mouth, as other meat and drink: and therefore contended among themselves, saying, How can this man give us his flesh to eat? joh. 6.52.60.63. And thereupon went away offended, saying; This is an hard saying, who can hear it? even so do the Papists gather, and conclude vpon the very same words of Christ at this day. But as our Lord Iesus Christ, to correct the erroneous conceit of the Capernaites, said unto them, that his words are spirit, and life, that is to say, figuratively spoken, and spiritually to bee understood: even so is the same our answer to the Papists at this day, that we are engrafted into Christ, and do truly eat his flesh, and drink his blood, but yet onely after a spiritual manner, and no otherwise then by faith. But they cry out, that herein we speak against Gods Omnipotency, and almighty power, when we deny the natural body and blood of Christ to bee( as they would haue it) in the Sacrament, and in many places at one time. Whereas wee onely say, that although Christ be omnipotent, yet can he do nothing against his own will, against his Word or glory: As to dishonour his glorious body, and to bring it within the compass of a piece of bread, where it may be devoured of Cats and Dogs, Rats and Mice, or which is worse, be eaten of wicked men, who are the members of the divell. This we say, Christ cannot do, not for want of power; but because he will not do it As Heb. 6. H●b. 6.18. It is unpossible that God should lie. And this thing, not to lie, is not a want of power, but a sign of greater power in God. Quest. 20. Can we not be sustained to eternal life, unless wee eat the flesh of Christ, and drink his blood? Answ. Christ himself answereth this question, joh. 6. joh. 6.53.54. saying, Verily, verily, I say unto you. Except ye eat the flesh of the son of Man, and drink his blood, ye haue no life in you. whosoever eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up at the last day, &c. EXPOSITION. HOw, and in what sense, the flesh of Christ is said to be eaten, and his blood to be drunk, wee shall take special consideration( God willing) when we come to the one and twentieth question. In this place it may suffice, to consider somewhat generally: That our Lord Iesus Christ, is the fountain and well-spring of life, and all good things: from whose fullness, abundantly floweth sufficient grace and virtue, for the perpetual satisfying, and refreshing of all such as hunger and thirst after the same; as this is notably confirmed in that description which he maketh of himself, jo. 7. joh. 7.37, 38, ●9. where he not onely most lovingly inviteth all such as thirst after grace, mercy, and salvation, to come unto him to drink, and to refresh themselves: but absolutely also pronounceth, that he that believeth in him, out of his belly shall flow Riuers of water of Life. And presently after, This( saith the evangelist) spake he of the Spirit, which they that believed in him, should receive. Hereunto appertaineth that also, joh. 4. where he saith in plain terms, that if the woman of Samaria had had knowledge and faith to haue desired the same at his hands, he would haue freely sufficed her with the water of life. joh. 4.1 c. If thou knewest( saith he) the gift of God, and who it is that saith to thee, give me drink, thou wouldest haue asked him, and he would haue given thee the water of Life. This is further apparent, joh. 6. joh. 6.35.48. where he calleth himself the Bread of Life; nourishing( as it were) upholding, and preserving to eternal life, all such as truly and faithfully beleeue in his name; even as earthly meat& drink nourisheth, upholdeth, and preserveth in this life, all such as eat it, receive, and digest it: Ieu. 26.26. Ezek. 4.16. C●ap. 5.16. that even as material bread is the staff, and stay of our nourishment,( as the Scripture termeth it, and as we see by experience, that without the same, we cannot possibly continue in life, and health;) even so is our Lord Iesus Christ, the only means of our preservation to eternal life: without the enjoying and partaking of whom, and of whose righteousness and redemption, there is no remedy, but fearfully to perish both soul and body for evermore: That he, I say, and no other, either thing, or person, is the onely spiritual food, and nourishment of our souls, by whom alone we are reconciled unto God, and kept in unity with him to eternal life; and without whom, wee by sin remain separated from God,& so in death eternal. And therefore notably, 1. joh: 5. 1. joh. 5.12. He that hath the son, hath life; and he that hath not the son of God, hath not life. unto this excellent fullness, and fountain of life, Christ Iesus( long time before his coming in the flesh) had the Prophet Esay relation, chapter 55. where we may see, how earnestly he exhorteth all such as hunger and thirst after salvation, that they should come, and seek the same plentifully in Christ,& sharply blameth all those, who forsaking or neglecting Christ, do seek the satisfying of their hungry& thirsty souls by other means Ho, Esa. 55.1.2, 3. every one that thirsteth( saith he) come ye to the waters, and ye that haue no silver, come buy, and eat; come, I say, buy Wine and milk, without silver, and without money. Wherefore do ye lay out silver, and not for bread, and your labour without being satisfied? harken diligently unto me, and eat that which is good. And a little after: incline your ears, and come unto me: hear, and your soul shall live. Whereunto agreeth the complaint of the Lord by the Prophet, jer chap. 2. jer. 2.13. My people haue forsaken me the fountain of living waters, to dig them pits, even broken pits that can hold no water. The which prophesies, that they were foretold, and spoken of Christ, and of that excellent fullness that should be in him, it is so clear in the places already alleged, that wee cannot desire any thing more apparent. But now, if we shall yet a little further consider, how our Lord Iesus Christ is made after this manner, the spiritual food and nourishment of our souls: wee must ascend higher in this consideration, then to the humanity of Christ, or to his natural body and blood, and conceive that he is the bread of life, and our spiritual nourishment, as he is in one person both God and Man. For even as all kind of nourishment hath some proportion of likeness, with that body which it nourisheth: even so Christ, the natural Son of God, became Man, that by that likeness and proportion with us, he might bee apt and fit nourishment to sustain us to eternal life: He being to this end humbled and abased to the death of the cross, where his body was broken, and his bloodshed: where he offered himself to God the Father, a full and perfect sacrifice for our sins: And so consequently being afterward raised from death, to life, became a very true, yea, the onely true sustenance to eternal life, aptly, and truly in all respects, prepared for our souls: and not onely for our souls, but even for our bodies also; he dying for the preservation as well of the one, as of the other. Acknowledging then the Lord Iesus to bee the onely fountain, and well-spring of life: wee must be religiously careful,( according to that which hath been taught) to seek the refreshing, and satisfying of our hungry and thirsty souls, onely, and altogether of his fullness, and that evermore with an undoubted assurance of obtaining our desire: Not according to the doctrine of the Papists, standing in doubt whether he will be so gracious or no: but remembering what S. james saith, chap. 1. He that wavereth, is like a wave of the Sea, Iam. 1.6. driven with the wind, and tossed. Wee therefore he clearly resolved, and out of all doubt: always yet, taking heed withall, that herein wee presume not too far, but knowing that this food of life appertaineth onely to such, as feeling the want thereof, do desire refreshing: that therefore in the fear of God, we pray and beseech the Lord to open our eyes, that wee may see and feel our wants, the wretched and miserable estate that we are in by reason of our sins: it being most sure and certain, that as the case stood with the Iewes in times past, so it stands with many of us at this day. We are in a miserable case, through want of this sweet and heavenly food, and yet wretched men and women( as we are for the most part) we do not see nor perceive it. The hunger and thirst of the body, we can quickly see and complain of; but as for the want and necessity of the soul, many of us haue no sense or feeling at all. A rare matter to hear one( so much as once in all his life) to complain of the want of saving knowledge, faith, repentance, patience, zeal of Gods glory, peace of conscience, ioy in the Holy Ghost, or any other sanctifying grace of Gods Spirit. To assuage the hunger and thirst of the body, no cost or pains is thought too much: but to provide for the good estate of the soul, to furnish the same, and to satisfy the hungry and thirsty desires thereof,( by the ordinary means which God hath appointed,) the least cost& the least pains, is thought to be enough, if not too much: Nay, though it be freely offered, we regard it not. Thus are wee at this day( for the most part) as ignorant of our miseries, and as senseless in our sins, as ever were the Iewes, or any other in times past. And therefore no marvell, though there be no more true zeal of Gods glory, no more true love of religion and godliness, no more care or conscience to walk uprightly in the ways of Gods commandements, to be found among men: these, and such like graces( indeed) being not common to every one, but proper onely to Gods children, which feel the want of them( as I said before) and hunger and thirst after them. According, as none but such, doth our Lord Iesus Christ call unto him, Math. 11. Mat. 11.28. And unto none but such doth he promise a comfortable refreshing, saying, Come unto me, all ye that labour, and are heavy laden, and I will give you rest. Quest. 21. do all such as receive the Sacrament, feed vpon Christ, to eternal life? Answ. Not every one without exception, but such only as are Gods elect, joh. 10.15, 28. Phil. 1.29. EXPOSITION. THE Bread and Wine at the Lords Table( as I haue shewed before) being set apart by prayer and thanksgiving, broken, given, received, eaten, and drunk, is a most holy Sacrament, and representation of Christs body and blood, broken and shed for us vpon the cross. An holy Sacrament and representation( I say) of Christs body and blood, but not the body and blood of Christ itself. For wee must not confounded the outward sign, and the thing signified, but their several natures must be distinguished. For if the nature of the parts were united, or naturally knit together, either by changing the substance of the Bread,( as the Papists most grossly imagine:) or by an inseparable concomitance( as the Lutherans profess) then must it needs follow indeed,( as here it is demanded,) that all such as receive the Sacrament, do in like manner feed vpon Christ to eternal life: that all they which partake of the signs, must of necessity be partakers also of the things signified. Which to hold and beleeue, is most absurd, and stately repugnant to the examples and testimonies of the Scripture: For Simon Magus received the outward sign in baptism, but of the thing signified, he was very far. And as the Apostle teacheth, 1. Cor. 10. the ancient Fathers before Christs coming, did eat of the same spiritual meate, and drank of the same spiritual drink, &c. but yet with many of them God was not pleased, for he overthrew them in the wilderness. Shall wee say now that either Simon Magus, or these Fathers, received together with the outward elements, Christ Iesus, and his saving graces, thereby represented? Surely if they had God would not haue been displeased with them, nor deprived them of the sweet and comfortable fruits, and effects therof. The Sacrament is one thing, and the thing signified is another thing. The Sacrament is received with the hand, it entereth into the mouth, nourisheth the body,& hath a passage out of the body again, as other meate and drink. But the thing signified, which is Christs body& blood, is not received by the hand, but in the heart by faith in Christs death and redemption, as we shal see more fully in the next point. A wicked man, yea a very reprobate, may receive the Sacrament, and be damned when he hath done, but onely such as are Gods elect, in receiving the Sacrament, do feed vpon Christ to eternal life. And the reasons are clear, because our Lord Iesus Christ gave his flesh to be crucified, job. 10.15, 28. Tit. 2.14. and his blood to be shed, onely for their sakes, and for the spiritual nourishment of their souls onely: And because withall, onely they haue true faith to apprehended, Phil. 1.29. and apply it accordingly. But now, whereas the Papists are not ashamed to confirm, that wicked and unfaithful persons do, in the partaking of the Sacrament, eat the flesh of Christ, and drink his blood, and yet never attain eternal life: How gross their error is herein, or rather how blasphemous, let us consider by the repugnancy which it hath with Christs words, joh. 6. joh. 6.54. he saith there, whosoever eateth my flesh, and drinketh my blood, hath eternal life. The Papists say: Some men, and namely, wicked men,& vnbeleeuers, may eat Christs flesh, and drink his blood, and yet be damned. Are not these assertions directly contrary the one to the other? They that eat the flesh of Christ, and drink his blood, haue eternal life, and shall be raised up at the latter day. But the wicked haue not eternal life by Christ, nor shall be raised up to life, but to damnation: therefore it is a false and wicked doctrine, that wicked men and vnbeleeuers do eat the flesh of Christ, and drink his blood. For if they did, then should they be partakers of those benefits which Christ( truth itself) promiseth to them that eat him. And a little after, He that eateth my flesh, joh. 6.56, 57. and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, so live I by the Father, and he that eateth me, even he shall live by me. But the wicked ones dwell not in Christ, nor live by him, therefore do they not eat his flesh, nor drink his blood. But it is manifest( say the Papists) 1. Cor. 11. 1. Cor. 11.27. that the body and blood of Christ is eaten, and received of the wicked, the Apostle there affirming, that the unworthy receivers are guilty of the body and blood of Christ. But the Apostle doth not there say( as they would haue him) whosoever eateth the flesh of Christ, and drinketh his blood unworthily: but whosoever eateth of this bread, and drinketh of this cup of the Lord unworthily, is guilty of the body and blood of the Lord. Thus speaking of the Sacrament of Christs body and blood, and not of Christs body and blood itself: for that is always worthily.& can never unworthily be received. This difference( I say) is there always between the Sacrament of Christs flesh and blood, and the flesh and blood of Christ itself. The Sacrament may be eaten well, and religiously of godly men, and not well, but profanely, of wicked and ungodly men: But as for the flesh and blood of Christ itself, that cannot be eaten and received at any time but well, and of the godly alone,& to their life and salvation, according to the express words of Christ, which I haue remembered. Sacramentally, the flesh and blood of Christ is said to be eaten, and drunk, in the use of the Sacrament of both godly and ungodly: but truly spiritually and indeed, of the godly alone, and not onely sacramentally, as it is of the wicked: The godly bringing to the partaking of the Sacrament, not onely the mouth of the body, but also faith, the mouth of the soul: and the other not faith the mouth of the soul, but onely the mouth of the body. And therefore as unto the godly, it is the seal of eternal life: so the other( not discerning the Lords body) in eating the bread, and drinking the wine, do eat and drink their own damnation. Wee must take heed therefore, that as often as we come to the Lords Table, we prepare not our teeth, and bodily mouth, but be duly mindful to pray for grace before-hand, that not only sacramentally, but spiritually, truly, and indeed, we may eat the flesh of Christ, and drink his blood, and so according to his promise( dwelling in him, and he in us) wee may in due and convenient time, be raised up by him to eternal life. Quest. 22. How do Gods elect eat Christs flesh, and drink his blood? Answ. By a true and lively faith, in his death and redemption, joh. 6.35. EXPOSITION. IT is not sufficient to our salvation, that we know, and beleeue, that the son of God gave his flesh to be crucified, and his blood to be shed vpon the cross, for the life of the world, unless therewithal wee also eat his flesh, and drink his blood. The words of our saviour being so express for the proof of this, in the places which I haue alleged, joh. 6. that wee cannot desire any thing more apparent. Now to eat the flesh of the son of man Christ Iesus, and to drink his blood, is( as you haue heard,) by a true and lively faith to be made partakers of that righteousness and redemption, which our Lord Iesus Christ, by the offering of his body, and powring out of his blood, hath purchased and obtained for us: whereof most notably speaketh the Apostle, Rom. 3. Rom 3 24. And are justified freely by his grace, through the redemption that is in Christ Iesus. So then, he doth eat Christs body, and drink his blood, who doth truly and faithfully beleeue in Christ Iesus, as in the true son of God, the onely saviour& Redeemer of the world, who believeth that he offered his flesh and blood, which he took of us, and like to us in all things except sin, a sacrifice unto God his Father. A sacrifice( I mean for us) vpon the cross, of reconciliation, and redemption; by which oblation and offering, he hath fully recovered eternal life, for all those that truly beleeue in him. And thus you see, how faith in the flesh, and blood of Christ, is rightly set forth in the Scripture, by the figurative term of eating and drinking him. Forasmuch, as it hath not only the promise of life, but even also that eternal life itself which is gotten, and obtained by Christs flesh and blood. For even as no man can either haue this life, or enjoy this life( according to the common order, and course of nature) unless he be first nourished in the womb, and afterward with ordinary food of meate and drink: so can no man possibly haue true and eternal life, unless he be fed with the virtue and efficacy of this heavenly nourishment, namely, of the body and blood of Christ, the which cannot be, except with a faithful mind he apprehended Christ, and his redemption, beleeue in him, and trust in him. For this( I say stil) is to eat Christs flesh,& to drink his blood: First, to lay hold vpon the whole Passion of Christ with undoubted confidence and assurance, and thereby to obtain forgiveness of sins, and life everlasting. And now, that faith is the mouth and means whereby onely wee receive, and eat Christ to salvation: I will make it appear by Christs own words, joh. 6. where he useth these words indifferently, as being all of one force and signification: To beleeue in him, to come unto him, to eat him, and to drink him. To beleeue in Christ, is the proper word: to eat Christ, or to come unto him, are metaphoricall, and figurative speeches, but all of one sense. joh. 6 35. I am the bread of life( saith he) he that cometh to me, shall not hunger, and he that believeth in me, shall never thirst. mark well these words. he that cometh to me( saith Christ) shall not hunger: therefore to come unto Christ, is to eat Christ. And again, he saith, he that believeth in me, shal never thirst, therefore to beleeue in Christ, is to drink Christ. To eat and to drink, are means to take away hunger and thirst: but to come unto Christ, and to believe in him, doth( as himself saith) take away hunger and thirst: therefore to come unto Christ, and to beleeue in Christ, is to eat him, and to drink him. he attributeth also in that Chapter, the very same effects& fruits to them which beleeue in him, that he doth to them that eat his body, and drink his blood; therefore by eating and drinking, he meaneth nothing but believing. joh. 6.54. He that eateth my flesh, and drinketh my blood( saith he) hath eternal life, and I will raise him up at the last day. Note the effects that he giveth to the eating of his flesh, and drinking of his blood, which is, to haue eternal life, and be raised up at the last day. joh. 6.40. In verse 40. of the same Chapter, he saith, This is the will of my Father that sent me, that every one that seeth the son, and believeth in him, should haue eternal life, and I will raise him up at the last day. Who seeth not here, that Christ attributeth the same force to believing, that in the other verse he did to eating and drinking, and therfore useth the words indifferently, as being of one meaning. I might produce many other places, wherein the holy Ghost witnesseth, that we haue eternal life by believing in Christ: but the point is plain enough by Christs own words, that to beleeue in Christ, is to feed vpon him. Now if any think, that this spiritual eating by faith, is but a slight matter, and of no great weight, such men do not consider the great virtue, power, and strength of faith. For by faith we do not only know Christ, and the true means of our salvation by him: but thereby we also receive Christ, and assure ourselves in our hearts, that we are partakers of that redemption, which by his death he hath procured for us, and with that firm persuasion lay him up in the bowels of our hearts, that in all our temptations and troubles, wee may feed vpon him, and gather strength and comfort in the assurance of Gods favour purchased by him: so that so often as our hearts are shaken with mistrust and fear; this faith doth comfort and relieve us again. By faith wee are graffed into Christ, as branches into the root and stock, so that wee now live by him, and by his Spirit, as the branches do by the juice that cometh from the roote of the three. By faith we be so united unto Christ, that we may justly say, whatsoever is his, is ours also. Of this special gift and grace of God, I haue spoken more at large in Question 13: vpon all which conferred, and compared together, I may clearly conclude, that this excellent virtue, and strength of faith, they neither feel nor understand, who think it a slight and simplo matter, to eat Christ by faith. And now to make some use of that which hath been spoken: even, as when wee are desirous of bodily nourishment, wee must come to the partaking of it, where it is to be had: so, for the partaking of Christ Iesus to our spiritual nourishment and salvation, wee must likewise repair& resort unto him. For as their bodies cannot be nourished, who come not to the eating of that corporal food that is prepared for them, no more can their souls be satisfied, and preserved by Christ Iesus crucified, which come not accordingly to the partaking of him. joh. 6.35. For, he that cometh to me( saith Christ) shall not hunger, that is, he shall be thoroughly satisfied, and sustained to eternal life. Whereupon it clearly followeth on the contrary, that he which cometh not to Christ, he cannot be satisfied, but must still endure both hunger and thirst, even until he finally perish through the same. Now as concerning the right manner of coming unto Christ: even as bodily meate, be it never so dainty and delicate, is nothing profitable to him that feeleth no want of it, and hath no strength to receive and digest it: joh. 7.37. so, nothing at all profitable is Iesus Christ unto all such as feel no want of him, through the sense and consideration of their wretched and miserable estate, and therewithal also, are void of faith to apprehended and apply his righteousness and redemption to the forgiveness of their sins, to their justification, and eternal life. Much might be adde● to the amplification of this point: but this in few words is the sum of all, that whosoever will be partakers of the bread of life, Christ Iesus, to eternal life, they must come unto him with a due consideration, Math. 11.28. and with an humble and penitent confession, and acknowledgement of their manifold sins, and grievous transgressions, as how in regard thereof, they are worthy of nothing but of Gods fearful wrath and heavy indignation, having no means of their own to escape the same, and bring with them withall, a true and lively faith in his name, as in the onely son of God, the alone true promised Messiah, and Redeemer, through faith in whose name, they are sure of salvation; and without whom, there is no hope, Acts 4.12. or possibility of attaining it. This must be the manner of our coming unto Christ at this day, not with such affections, as the Iewes resorted unto him in times past, some in hypocrisy, some for their bellies, some with a regard onely of his bodily presence, but our coming unto him must be in truth and sincerity, for the good of our souls, and for the partaking of his righteousness and redemption, according as he is made unto us of God, wisdom, righteousness, 1. Cor. 1.30. sanctification, and redemption. And not at this, or that particular place, but wheresoever the Doctrine of his gospel is purely preached: it being most sure, and certain, that in the ministry and preaching of the gospel, is the Lord Iesus especially to be found at this day, and therein most familiarly doth he reveal and discover himself. And therefore in hearing the same, and in resorting thereunto, must all such as desire to find Christ, take most pains, and with greatest diligence employ themselves. joh. 5.39. Searching the Scriptures also to this end, for a right discerning of the truth, and praying unto God for the assistance of his grace in this respect. here we may consider the end of his coming, the manner of his birth, the afflictions of his life, the miracles which he wrought, the doctrine which he taught, all the circumstances of his humiliation, and sufferings, to the reproachful death vpon the cross, together with his glorious Resurrection and ascension; the manner of his sitting at the right hand of God; the office of his mediation; the government of his kingdom, with the order of his glorious appearing unto Iudgement. All these particulars of the sound knowledge of Christ, are so clearly laid open in the doctrine of his Word, that wee need not now say,( as it is Rom. 10. Rom. 10.6, 7, 8. ) Who shall ascend into heaven; or who shall descend into the deep? The word is near, &c. Now as this is the way that we must go, to come unto Christ for the partaking of him to our spiritual nourishment, and salvation: and as this is the place where he is to be found: so must we not content ourselves to come unto him after this manner, once, or some fewer times, and when we are at leisure, and haue nothing else to do,( as is the use of many) but we must learn daily to go after him, and the more wee come unto him, the more must our love bee inflamed towards him, as Psal. 105. Psal. 105.4. seek the Lord and his strength, seek his face continually. And that too, without dallying, and deferring the time, as Esay 55. Esa. 55.6. Seek the Lord while he may be found, call vpon him while he is near, &c. Secondly, we may here observe( to our unspeakable comfort) the very great difference, betwixt this spiritual feode of our souls, and the ordinary meat& drink of the body. Our earthly meat and drink, though it be never so dainty or delicate, received sparing, or to the full, yet can it nourish but for a time: Though wee eat and drink never so plentifully to day, yet shall we bee hungry and thirsty again to morrow, and haue as much need to refresh ourselves as before. Men are notwithstanding subject to sicknesses, and diseases, to lameness, blindness, crookedness, old age, and at length are all swallowed up of death, not one can escape. Yea, and which is more, though men keep never so good a diet, make never so good choice, yet where there is one that liveth until he come to old age, many slip away in their flourishing youth, and in the time of their greatest strength. But as for the virtue and efficacy of this spiritual meat of the flesh and blood Christ Iesus,( eaten and received by faith the mouth of the soul) the same is far otherwise, and hath a far other manner of operation: insomuch, that whosoever hath once truly tasted the sweetness thereof, received, and digested it in his soul, the soul of such a one, even in this life, shal haue true peace of conscience, sound ioy in the holy Ghost; it shall not not decay in strength, but grow& increase in faith, repentance, patience, love and al other like saving and sanctifying graces: and when the time of their dissolution is come, and the Lord seeth it good to take them out of this life, they shall then first in soul, and then both in body and soul, be made partakers of eternal life. Thus you see, how rightly our Lord Iesus Christ saith, joh. 6. joh. 6.55. that his flesh is meat indeed, and his blood is drink indeed. As having in truth and indeed, the onely virtue and efficacy of all sound nourishment, and preservation; all earthly meat and drink, in comparison thereof, being not worthy the name of meat and drink, as not able to continue and preserve for any long time; no, not so much as this earthly and transitory life. The last use then hereupon is this, that seeing there is so great difference betwixt the food of the body, and the food of the soul: that therefore, as our saviour exhorteth, joh. 6. joh. 6.27. wee labour not for the meat which perisheth, but for the meat which endureth to eternal life: Considering, that neither in the abundance, nor in the want of these earthly things, there is any truth or soundness; but onely in spiritual and heavenly things, purchased and obtained by Iesus Christ. Are we affencted with any worldly ioy, vpon any outward occasion whatsoever? Let us know, that it is not the true ioy, the ioy of the soul is better; the ioy of Gods kingdom much more surpassing. Are we afflicted with any bodily pain or grief? Let us know, that this is not the true affliction, the grief of the soul for sin, is much more grievous, the pains of hell much far exceeding. Are wee delighted with the sweetness of any delicious or dainty delicats? Let us remember, that the flesh of Christ is meat indeed, and the blood of Christ is drink indeed: and therefore, consequently, whatsoever become of this life, we evermore especially hunger and thirst, after that so sweet and heavenly a feeding. These are the uses that wee are to make of this point: and the Lord grant, that thus wee may apply this doctrine, and take comfort by it in our several souls, and not( as the most part do) prefer earthly vanities, before heavenly pleasures and everlasting blessedness; the food of our bodies, before the food of our souls, and the salvation of them; the effecting of our own will and pleasure in the matters of this life, before the aduancement of Gods glory,& the sincere obedience of his will: but as our saviour himself exhorteth, Math. 6. Math. 6.33 Let us first seek the kingdom of God, and his righteousness, and all other things shall bee added unto vs. Quest. 23. How shall a man know himself to be of the number of them that are elected? Answ. By the witness of Gods Spirit, working in him true repentance, and framing his heart to beleeue, and to yield obedience, according to the Word and will of God, Rom. 8.16. Ephes. 1.13, 14. EXPOSITION. FOr the better understanding of this point: I will consider it in these three branches. First, I will make it appear, that the Lord God, before the foundation of the world, hath freely in Christ Iesus, elected some to life and salvation. Secondly, that such as are elected, haue the Spirit of Christ, bearing witness with their spirits, that they are of this number. And thirdly, that the Spirit doth thus bear witness, by working in them true repentance, and by framing their hearts to beleeue, and obey according to the will and Word of God. As touching the first, that the Lord God hath elected a certain number: it is evident, where our saviour Christ saith, joh. 13. joh. 13.18. I speak not of you all, I know whom I haue chosen. And that this was before the foundation of the world, it is plain, Ephes. 1. Ephes. 1.4. where the Apostle saith in express terms; He hath chosen us in him,( that is in Christ) before the foundation of the world. To this effect also, 2. Tim. 1. 2. Tim. 1.9. And for this cause doth our Lord Iesus Christ affirm, Math. 25. Mat. 25.34 that after this manner, shall the sentence of everlasting life bee pronounced at the last Day: Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world. So manifestly teaching, that they were ordained thereunto from everlasting. It is evident also, that this election is onely and altogether of the Lords free goodness, and mere mercy. For jacob( as the Apostle teacheth, Rom. 9. Rom. 9.11. ) nothing at all deserved to bee preferred before his brother Esau: but as our Lord Iesus Christ speaketh, Math. 11. Mat. 11.26 this is even because such was the goodwill and pleasure of God. And according to that of the Apostle, where he teacheth, Luke 10.21 that of his mere mercy and grace, through Faith in Christ his son, he hath chosen and preferred to life, whom he will haue to be saved, and accounted among the just. And to make it yet more plain, that onely some are thus chosen in Christ before the foundation of the world: it may appear by this; For if God had decreed, to communicate his glory and mercy to all and every one, then there could be no election. For he that taketh all, cannot bee said to choose: And therefore saith the Lord, Math. 20. Mat. 20.16 Many are called, but few are choten. And joh. 10. Our Lord Iesus Christ speaking of such is in the eternal counsel of God, are ordained to life and salvation, and whom he there termeth his sheep; I give unto them( saith he) eternal life; not to all, but to them. And joh. 17. joh. 10.28. joh. 17.9. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Now, if it he demanded, whether the least, or the greatest number of the sons and children of men are thus chosen, and ordained to eternal life: The Text is plain, Math. 7. Mat. 7.14. and they are the words of our Lord Iesus Christ himself, that it is a strait gate, and a narrow way that leadeth unto life, and few there bee that find it. The best number is commonly the smallest number. And the Scripture gives great light for the proof of it in many places. But of this, there can bee no doubt, continual experience making it apparent. As concerning the second branch, that such as are elected, haue the Spirit of Christ, &c. This is clearly taught by the Apostle, Rom. 8. Rom. 8.9. where he saith expressly If any man haue not the Spirit of Christ, he is none of his. From whence wee learn, that this is a most certain, and infallible token, whereby the Children of God are known, and discerned from the wicked; because onely Gods Children haue the Spirit of Christ, whereby they are moved, regenerate, and directed to true innocency, and holinesse of life. They onely( I say) haue the Spirit, that is, the gifts and graces of the Spirit: the which Spirit doth not onely make their consciences voided of care, quiet, and at peace before God, in the matter of their election and justification, and in all the temptations and troubles of the world: but guideth and leadeth them also into all truth, both as concerning the knowledge, and the practise of it: assuring them withall of the free forgiveness of all their sins, and of the everlasting salvation of their souls▪ It is God( saith the Apostle, 2. Cor. 1. 2. Cor. 1.21, 22. who hath anointed us, who hath also sealed us, and hath given us the earnest of his Spirit in our hearts. And Ephes. 1. Ephes. 1.13, 14. ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance, until the Redemption of the possession purchased, unto the praise of his glory. Also Rom. 8. Rom. 8.16. The Spirit itself beareth witness with our Spirits, that we are the Children of God. And 1. joh. 4. 1. joh. 4.13. Hereby wee know that wee dwell in him, and he in us; because he hath given us of his Spirit. And again, 1. joh. 5.10. He that believeth in the son of God, hath the witness in himself. All these places plainly prove, that all Gods elect haue the Spirit of Christ bearing witness with their spirits, that they are of that number. Lastly, prove yourselves( saith the Apostle 2. Cor. 13. 2. Cor. 13.5. ) whether ye are in the Faith. And to what purpose is this spoken, if by the evidence of Gods Spirit wee cannot know ourselves to be in the state of grace and salvation? And presently after, Know you not yourselves, how that Iesus Christ is in you, except ye be Reprobates? Whereby he sheweth, that to prove a mans self, whether he be in the Faith, is to prove whether Christ bee in him, because the faith which he speaketh of, is that lively Faith, whereby Christ dwelleth in our hearts. And if Christ be in you; Ephes. 3.17. the body( as he saith Rom. 8 Rom. 8.10. is dead as touching sin, but the Spirit is life for righteousness sake. So that whosoever feeleth himself dead to sin, and alive to righteousness, and to haue such other virtues, as wherewith the Spirit of Christ, endueth them in whom he doth dwell: such a one may undoubtedly be assured, that he is in the number of Gods elect, and without all danger of condemnation. Rom. 8.1. This always withall, being duly observed that in this certainty& assurance of election,( whereof we speak) wee exclude not that kind of doubting, which oftentimes ariseth in Gods Children, through the infirmity of their nature, and through the sight& consideration of their sins: but that wilful doctrine, and resolution of doubting, for which the Papists contend and strive; It being most sure and certain, that there can bee no greater torment to a tender conscience, then to stand in doubt of Gods favour and love. For he that doubteth of Gods love towards him, cannot love God again. And when a man hath not the love of God in him, he hath no grace, and his conscience must needs bee defiled; yea, he must needs bee a wicked man. And this saying of Salomon, Prou. 28. Prou. 28.1. belongs unto him: The wicked flieth, when no man pursueth him( meaning through the guiltiness of his conscience) but the godly is bold as a lion. Indeed, when we look vpon ourselves, and examine our manifold infirmities, and goings astray, we shall see sufficient cause to stand in doubt: but looking withall vpon Gods promises of grace and mercy in Christ Iesus, and vpon the fruits and effects of his Spirit of sanctification in our hearts: in, and by them, wee shall haue sufficient cause to bee clearly resolved, and out of all doubt. whosoever( I say) thus feels this gracious work of the holy Spirit of God in him. Such a one need not be discouraged in regard of his infirmities, and manifold transgressions: as having sufficient matter in himself, to answer all objections of the World, the Flesh, and the divell; as also for true peace of conscience, ioy in the Holy Ghost, assurance of Gods love, and of eternal life. Ob. But now by the way, if it be demanded whether this assurance and certainty of salvation do not make the Elect children of God, idle, careless, and unprofitable in the matters of Gods glory, and of their own salvation? Sol. The Papists indeed do thus allege, calling this doctrine of Gods free grace, in election, and justification,( but most wickedly) a doctrine of liberty, and which openeth a wide gap and window to all manner of sin and licentiousness: But that it is a blasphemous slander, having no countenance or likelihood of truth in it, but altogether false and erroneous; it is hereby manifest, because the same spirit, which is the Spirit of Faith, and persuadeth our consciences to believe the great goodness and mercy of God in our election and free justification, is also the spirit of love, and doth inflame our hearts, to love so gracious, and so merciful a God, as vouchsafed without all respect of any worthiness or deserts, as either was, or could bee in us, to deal so graciously and lovingly with vs. Now then, if by the motion of one and the same Spirit, we do by faith assuredly know Gods goodness towards us in Christ Iesus, and by the knowledge, and true sense thereof, do love him vnfainedly for the same: needs must there follow obedience to his commandements, and a perpetual study to serve and please him. The assurance of election, and salvation then,( as wee see) makes not Gods Children secure& careless, but breeds in them a love of God; and love bringeth forth obedience to his will. For if any man love me( saith Christ joh. 14. joh. 14.23. ) he will keep my Word. Secondly, the selfsame doctrine of the gospel, that teacheth us, that by Gods free grace, and mere mercy in Christ Iesus we are elected, and made heires of salvation. Tit. 2.11.12. Ephes. 2.10. Luke 1.74.75. The selfsame doctrine doth also teach us, that the end of this special grace and favour is, that we should glorify God in our mortal bodies, so much the more, and not bee slaves and seruants unto sin: the wages& recompense whereof, is eternal death and condemnation. Now to proceed to the third Branch. The Spirit of Christ( as you haue heard) doth bear witness of election, by working in the Elect true repentance, Rom. 6.23. and by framing their hearts to beleeue, and obey according to the will and Word of God. Of Repentance. True repentance may thus be defined. It is an unfeigned turning of the whole man, from all sin unto God. That repentance is a turning, the Scripture sheweth in many places. Esay 9.13. Hosea 6 1. cha. 14.2. Now I call it an unfeigned turning, because there is a kind of repentance and turning unto God, which is feigned, hypocritical, counterfeit: Such as was the repentance of Cain, Esau, pharaoh, Iudas: And( I say) it must bee of the whole man, jer. 4 1. that is, both of soul and body, in every part and faculty thereof, Ioel 2.12. Acts 26.20 because to turn in one part, and not in another, will not serve the turn. There must bee a change of the heart, Mat. 12.35 Deut. 6.5. Mat. 16.24 and a reformation of the whole life, or else there is no true repentance. And as this turning must bee a turning of the whole man; so also from all sin: not from some special sin, or from some few, but from all. and every one Knowing, that the least sin that is, deserveth death, and is most odious, and loathsome before the face of God. Psal 51.5, 9 The which turning of the whole man from all sin, must bee with godly sorrow, arising from a serious sense and consideration of sin, Psal. 130.3. ( as it is sin) and with a settled ●esolution( through the grace of Gods Spirit, Rom. 7.24. ) not to sin any more, but to forsake, and detest all sin for the time to come. And lastly, as to be truly repentant, wee must thus vnfaynedly in the whole man turn from all sin, so must our turning be unto GOD, with a penitent acknowledging and confession of all transgressions, with an hearty desire after mercy and forgiveness,& with ioy and chéerefulnes of spirit, arising from the assurance of Gods love and favour in Christ: desiring inwardly in our hearts, Psal. 51.12. and endeavouring outwardly in the whole course of our conversation, to frame our lives according to his holy Word. Luke 19.6, 8. This I take to be a sound( if not a full) definition and description of repentance: of the particular parts& branches whereof, I cannot now stand to entreat, every of them requiring a large discourse, and I haue often had occasion to remember them at other times. In this place, it will be sufficient, if I make it appear that true repentance is a special work of Gods grace, and blessed Spirit, and that it is proper only to Gods elect. That it is a special work of Gods grace, it is expressly proved, jer. 31. jer. 31.18. where the Church of God, under the title of Ephraim, acknowledgeth God to be the author of her conversion, saying, convert thou me, and I shall be converted, for thou art the Lord my God. And it is apparent also, Acts 5. Acts 5.31. where the Apostle Peter saith of our Lord Iesus Christ, that God hath lift him up with his right hand to bee a Prince and a saviour, to give repentance to Israel, and forgiveness of sins. And in chap. 11. it is recorded, Acts 11.13. that when the Church, and people of GOD, had heard from Peter what great mercy GOD had shewed to the Gentiles, they glorified God, saying, Then hath God to the Gentiles granted repentance unto life. And hereupon also it is, that the Apostle Paul thus speaketh to Timothy, 2. Tim. 2. 2. Tim. 2.25, 26. Instructing them with meekness, that are contrary minded, proving if God at any time will give them repentance, &c. And not without good reason is repentance said to be the gift of God, and a special work and grace of his Spirit, because the conversion of the heart, and inward man, is as great a work as the creation of it: As an infinite power is required to create, so also to a true conversion and changing of the corrupt and natural affections. again, as no man can raise up a dead body, nor quicken himself, but it must be the voice of Christ( as joh. 5. joh. 5.28. ) so must it be onely God, that must convert the heart, and work repentance in it: All being by nature dead in trespasses and sins, as we haue already learned out of Eph. 2. Eph. 2.1. and Col. 2. Col. 2.13. And if it be demanded, why God doth then in so many places exhort men to repentance, if they haue no power thereunto in themselves? The answer is clear: that the Lord doth not exact repentance at our hands, as if it lay in our own power: but that considering by such commandements and exhortations, the great necessity of repentance, and our own great weakness, and inability hereunto, wee should be stirred up with so much the more zeal and fervency, to crave this special grace at his hands. To make it plain also in the next place, that only Gods elect can truly repent and turn to GOD: this is proved, Esay 59. Esay 59.20. where the Lord promiseth the Redeemer onely unto them that turn from iniquity in jacob: So, that they only, for whom Christ dyed, can repent. And not without good reasons is true repentance proper to Gods elect. As first, because repentance and remission of sins are necessary consequents, Luke 24 47. the one of the other: for he that truly repenteth, shall haue remission of sins, and such as haue remission of sins, do truly repent. Now, remission of sins belongs onely to Gods elect: therefore in like manner doth also repentance. Secondly because true repentance, the grace of regeneration, and true faith, ever go together, and are inseparable. Now if true faith, and the graces of regeneration and sanctification, be proper onely to the elect: it followeth, that none but they are likewise capable of this benefit of repentance. again, repentance in this life, and salvation in the life to come, are necessary consequents one of another( for whosoever repenteth, shall be saved, and whosoever shall be saved, doth repent:) but salvation is onely of the elect, therefore is repentance also proper unto them. And if hereupon it be demanded, why repentance is then preached to all, without exception, whether elect or reprobate? I answer, because, as the preaching of the gospel is the means for the repentance and conversion of the elect: so also to make the wicked altogether without excuse, all pretence of ignorance being by this means utterly taken from them. Of the Faith of Gods Elect. In the next place followeth the consideration of faith, which the Holy Ghost settles in the hearts of Gods elect, and whereby also he assureth them of their election. For( as you haue heard,) the Holy Ghost not onely worketh in the elect, true repentance( for the sealing of their assurance,) but also frameth their hearts to beleeue, &c. That to beleeue aright, is a special gift and grace of God, proper onely to such as are elected, and settled in their hearts by the Spirit of God, we haue already seen● at large in Question 13. Now it remaineth onely to be observed, that the holy Ghost frameth the hearts of Gods elect, to beleeue no otherwise, then according to the will and Word of God, as Rom. 10. Rom. 10.17 Faith cometh by hearing, hearing by the Word of God. The Word of God( I say) is so the foundation of that faith and belief, which the holy Ghost frameth, that if it be taken away, there will remain no true faith, but a certain lightness of belief, and a wandring error of the minds. And the reason is clear, because faith must be so grounded, as that it may abide invincible, and certain against all the engines of hell and death, and in the midst of all the temptations of the world, the flesh, and the devill; the which certainty, and sure groundwork, is no where else to be found, but onely in Gods Word. So that to be assured of election, it is not enough to say, I beleeue in God, or I beleeue in Christ: but thou must beleeue in God, and in Christ, as the Word, and gospel of Christ hath prescribed, and teacheth thee to beleeue. Hereby( I say) thou shalt know, whether the faith which thou hast, be a true faith, and whether the holy Ghost hath framed thy heart to beleeue, or no. For assure thyself, and be out of doubt, if the faith which is in thee, be not grounded vpon the Word& gospel of Christ, if thou beleeue any otherwise then the Word, and Gospel of Christ doth prescribe and teach; thy belief is no witness of thy election, it is no true faith, it was never planted in thy heart by the holy Ghost. For there is evermore such a mutual relation of faith to the Word of God, as that a true faith can be no more severed from the Word, then the sunbeams from the sun: Yea, true faith hangeth vpon the Word of God alone, hath respect unto, and wholly resteth thereupon. The Word and doctrine of a mortal man, may fill and satisfy the ears, but it can never establish any true faith in the heart of him that heareth the same, nor confirm the mind in any quiet hope of eternal life. To do this, is the proper office onely of Gods Word, accompanied with the joint assistance of Gods Spirit. For otherwise, Paul may plant, and Apollo may water, the Minister may preach,& apply the Word, and yet haue no good effect, either of faith, or of any other saving or sanctifying grace ensuing vpon his labour. Of the obedience of Gods elect. Exod. 20.12. As he alone is a good child, that is duly obedient to the lawful commandements of his Parents; Col. 3.22. he onely a good seruant, that serveth his Master, not with eye service, but in singleness of heart; and he onely a true and faithful subject, Rom. 13.1. which yeeldeth himself obedient, and conformable to the godly laws, and commandements of his natural Prince and governor: even so are such onely, and none but such worthy the name, and account of Gods elect and chosen Saints, to whom belongeth the inheritance of eternal life, who are religiously obedient, and conformable to the holy will and commandements of the Lord God; Obedience to the will and Word of God, being more acceptable then sacrifice, as also much more due, and of right belonging unto him, then unto any Parent, then unto any Master, then unto any Prince or Potentate whatsoever. Not without great cause therfore is the Scripture very plentiful, not onely in setting forth the commendation of the godly, in regard of their obedience, and in exhorting us unto the like, 2. Pet. 1.10. for the making sure of our calling and election; but in describing also the examples of the disobedient, and the curse& wrath of God vpon them for their disobedience, whereby we might the more effectually be terrified from the same. As the example of Noah his obedience, Gen. 6. of Abraham, recorded to his high praise, Gen. 22. Gen. 6.22. chap. 22.10. and Heb. 11. Heb. 11.17. Of Moses and Aaron, Exod. 7. Exod. 7 6. Of the Rechabites in obeying the commandement of their father jonadab, recorded to their high commendation, jer. 35. jer. 35.6. &c. Of the Israelites, Numb 1. Num 1.54. and josh. 1. josh. 1.16. And especially of our Lord Iesus Christ himself, and of his Apostles, as many particulars might be remembered. hereunto appertain also many notable exhortations and sentences in holy Scriptures, as that Heb. 10. Heb. 10.5, 6, &c. out of Psal. 40. Psa. 40.6, 7. that of Samuel to Saul, 1. Sam. 15. 1. Sam. 15.22. Also Rom. 6 Rom. 6.13. and cha. 1. and 4. of S. james. Examples of disobedience in wicked and ungodly reprobates, we haue in Saul, Cain, pharaoh, and in many other. Iam. 1.22. &c. chap. 4.7. But this being plain, it remaineth to consider, that the obedience of Gods elect, to the will and commandements of the Lord, is a fruit of Christs Spirit in their hearts. For we of ourselves are utterly unapt, and unable to any good thing. And therefore thus prayeth david unto God, Psal. 143. Psa. 143.10 Let thy good Spirit lead me unto the land of righteousness. And Gal. 5. Gal. 5.16. walk in the Spirit, and ye shall not fulfil the lusts of the flesh. That the Spirit of God( I say) is the principal, and efficient cause of this new obedience in Gods elect: yea, and so, as without the gracious work, and assistance of the same Spirit, neither the preaching of the gospel, nor any other means whatsoever, are any thing powerful, or available to work and effect it: this is further confirmed by the words of the Apostle, Rom. 15. where he attributeth the comfortable effects of his office and ministry, in the obedience of the Gentiles, to the holy Spirit of God, Rom. 15 19 without the which all outward helps would haue been altogether unprofitable, and so as they should nevertheless haue remained so overwhelmed in their natural corruption, as not to do any thing holily and purely before the Lord. From the Spirit of God proceedeth that righteousness, sanctification, and holinesse, without which no man shall see the Lord, as Heb. 12. Heb. 12.14. true peace of conscience, and perfect ioy in the holy Ghost, all good counsels, all pure desires, and godly purposes. For although it be left in our power( inasmuch as wee are the Lords reasonable creatures) to will this, or that thing, to reason vpon this or that question, to think vpon this or that matter, and to do this or that work: yet to will, to reason, to think, speak, or do any thing at all, in such sort as the Lord requireth of his chosen children, and so as the manner of performance may be acceptably received in Christ, as sincere obedience unto God. This proceedeth not from flesh and blood, neither from the will of man, or of any other creature in heaven, or in earth, but onely from the most comfortable Spirit of our regeneration, whose peculiar office is to begin, continue, and finish in the children of God, these notable graces, and effects, to the glory of God, and to their eternal comfort and consolation. So teacheth the Apostle, Phil. 2. where after he hath charged the faithful to work their salvation in fear and trembling: he presently addeth, Phil. 2.12.13. saying, For it is GOD that worketh in you both the will and the dead, even of his ●●d pleasure. Which is a most strong and forcible reason, to work in us a reverend fear, and trembling, under the mighty h●●● of God, because, that although we had power to will, and to work in every part and branch of that obedience which God requireth, yet the changing of our will to the acceptable performance of any thing in the sight of GOD, proceedeth onely from the holy Ghost. Yea, and so, that all such works are carnal, earthly and devilish, and but an hypocritical show of obedience,( in no measure at all pleasing God, what show soever it make in the sight of men) which is either settled in the heart, or appeareth in the life or conversation of any, without the gracious working of the holy Ghost. And now to make some use of these particular branches: First, is it so, that God, before the foundation of the world, hath elected a certain number to life and salvation? Let us then examine ourselves whether wee be of this number. If wee feel the Spirit of God prevailing in us against the corrupt lusts, and motions of the flesh, and so as notwithstanding the manifold temptations of the world, the flesh and the devill, wee first seek Gods kingdom, and the righteousness thereof, and labour more for the meate that endureth to eternal life, then for that which perisheth: If we be religiously careful to make the Word of God the lantern for our feet, and a light for our paths, and so as we grow in knowledge, faith, repentance, zeal of Gods glory, &c. according to such wholesome doctrines, and exhortations as are taught and delivered: If we be separated from the wicked, and ungodly of the world, and so as wee run not with them to the ways of sin: If we perceive ourselves to be sanctified in all the parts and powers of our souls and bodies, to serve and obey the Lord with true zeal, and fervency of Spirit, according to the rule of his Word. These, and such like, are infallible testimonies of the grace of election, and that wee do undoubtedly belong to eternal life. Whereas on the contrary, if wee feel not these, nor any of them in any good measure, our estate is wretched and most miserable, what faire show soever we may carry of a blessed condition in the view of the world. The devill will suffer any man to say, that he is one of Gods elect, that his sins are forgiven him, and that he hopeth to be saved: but wouldest thou come to the certainty of this indeed, and haue such a proof of it, as may silence the devill himself standing against it? look then to the holinesse of thy heart and life, according to these few particulars; and if thou be able from thence, to infer, and conclude thy election; then surely thou art a happy man, and mayst minister such sound comfort to thyself at all times, as will never deceive thee. By the works of sanctification( I say) make thy election sure, as the Apostle Peter counseleth thee, 2. Epist. chap. 1. and make an end of thy salvation in fear and trembling, 2. Pet. 1.10. as the Apostle Paul doth aduise thee, Phil. 2. Phil. 2.12. And nothing shall be able to separate thee from the love of God. Hereby also wee may make trial whether we haue the Spirit of Christ: For whosoever is elected, he hath the Spirit of Christ, as I haue shewed before: And the Spirit of Christ is never idle in those in whom he abideth, but bears witness with their Spirits, of their undoubted election by these, and such like effects. And for the further confirmation of this assurance, let this be noted, that wheresoever the holy Ghost dwelleth and abideth, there will he be Lord, governing both the heart, mind, will and affections, by repressing all bad motions unto sin, and by stirring up good motions, and good affections, vpon every occasion: whereupon saith the Apostle, Rom. 8. Rom. 8. that as many as are lead by the Spirit of God, they are the sons of God. It makes a man to dislike of sin, because it is sin, and to haue a hungry desire, especially, and above all things, to be at peace and unity with God through Christ Iesus, for the free forgiveness of all their sins. And finally, it maketh all such as are endowed with it, to grow& flou ish as a green Garden, and as a three planted by the riuers of waters, in all the graces of sanctification, not only for their own peculiar good, and the sure sealing of their own salvation, but also for the good, and salvation of others, according to every mans place and calling, and the diuers occasions that are offered. He, that thus feels the working of Gods Spirit, the same Spirit doth bear witness with his spirit, that he is without all question, the elect child of God. having a comfortable assurance, through the witness of Gods Spirit in our hearts( vpon this examination) that wee are in the number of Gods elect. Wee must take heed, as we tender the glory of God, and our own salvation, that we be so far from taking occasion, or encouragement thereby, to sleep in sin and security, as if all should be well with us, howsoever we behave ourselves; as clean contrariwise to become inflamed, with so much the more fervent zeal, to glorify GOD in the fruits of the Spirit, according to the uttermost of that measure of gifts and grace, which we haue received. Fourthly, seeing the holy Spirit of God works true repentance in all Gods elect, let us examine also how it is with us in this particular. If we be vnfaynedty in every part, and faculty of both soul and body, turned from all sin, not from one sin, or from some few, but from all and every one, and that with godly sorrow, arising from a serious sense and consideration of sin, and with a settled resolution( through the grace of Gods Spirit) not to sin any more, but to forsake all sin for the time to come: And if being thus vnfainedly in the whole man turned from all sin, wee turn therein unto God, with a penitent acknowledging of all transgressions, with an hearty desire of mercy, and forgiveness, with ioy and cheerfulness of Spirit, arising from the assurance of Gods love and favour in Christ; and with a desire and endeavour inwardly in our hearts, and outwardly in our bodies, to frame our lives according to the will and Word of God: These are infallible testimonies of true repentance, wrought in us by the Spirit of God; yea, of that true& unfeigned repentance, which belongeth onely to Gods Elect. Whereas on the contrary, if wee cannot find, and feel these things in any good measure begun in us, we cannot possibly haue this assurance. again, seeing true repentance is a special work of Gods grace, and only Gods elect can truly repent: then most wretchedly, and miserable do all such deceive themselves, who persuade their own hearts, that they can repent them of their sins, and be reconciled to God for them when they think good. As many such there are, who will not stick to say of themselves, and of others, that it is yet too soon for them to repent, too soon for them to give over their vain pleasures,& carnal delights, that they may repent time enough hereafter, and when they are old, &c. indeed, the Scripture saith in diuers places, that God will forgive such as are truly humbled, and cast down with remorse and sorrow, in regard of their sins, when, and at what time so ever they do repent. And hereupon do many take encouragement to live as they list; nothing fearing, but to make al good by repentance at the last. And no doubt, if they do truly repent at the last cast, all will be well with them indeed, how loosely soever they haue lived before. But it must be observed, that God, who promiseth forgiveness to every one that repenteth, doth not promise repentance to every one that sinneth. Repentance is the gift of God: and such as harden their hearts against it, when God in mercy doth call them unto it,( as he calleth daily in the ministry, and preaching of the gospel,) when such men would, they cannot repent, as the Apostle sheweth, Ro. 2. Rom. 2.5. And if there be no repentance, then all lamentation, and tears that can proceed from such a one, are utterly in vain, as it is said of Esau, Heb. 12. Heb. 12.17. that he found no place to repentance, though he sought the blessing with tears. The Sacraments also, though they bee seals and pledges of Gods love& favour in Christ, are to such men utterly vneffectuall. God will neither hear their own prayers, nor the prayers of any other, that pray and beseech him in their behalf, as joh. 9. Psal. 66. and Ier. 7. joh. 9.31. Psal. 66.18. jer. 7.16. Furthermore, if there be such a mutual relation of Faith to the Word of God, then it followeth: First, that no other doctrine, but onely the pure doctrine of Gods Word, must bee preached to the people of God, by all the faithful Ministers of Iesus Christ; such as teach, and preach otherwise, being guilty even of murdering and destroying such as hear and regard them, in causing them to build their faith and hope vpon errors, and lies: for it is no better then very errors,& lies, whatsoever is repugnant, or in any measure swerveth from the pure simplicity of Gods Word, dangerous to the salvation of all such as rely and rest vpon it. And therefore 1. Pet. 4. 1. Pet. 4.11. If any man speak, let him speak as the words of God. And Esay 8. Esay 8.20. To the Law,& to the Testimony, if they speak not according to this rule, it is because there is no light in them. For this cause also are the Ministers and preachers of the gospel, termed the Messengers and Ambassadors of the Lord: as 2. Cor. 5. 2. Cor. 5.20. as not coming in their own names, nor having commission to deliver any thing of their own devising; but simply and directly to do the will of him that sent them: and to teach that alone, which he hath prescribed and commanded. And therfore also, 1. Thes. 2. 1. Thes. 2.13 When ye received of us the Word of the preaching of God, ye received it not as the word of men, but as it is indeed the Word of God. Secondly, the people must also learn hereby, to try all things, and to keep that which is good, that so their faith may bee grounded, not vpon the sand of mens devices: but onely vpon the rock Christ Iesus, as Act. 17. and 1. joh. 4. Acts 17.11. 1. joh. 4.1. Last of all: seeing the Spirit of God seals the assurance of our election, by framing our hearts to an holy obedience: Nay, seeing this is the very end of our election, that we should be holy, and without blame before him in love, as the Apostle teacheth, Ephes. 1. Ephes. 1.4. Let us therefore in the fear of God,( for the sound peace and ioy of our souls in this behalf,) be exhorted and encouraged to obedience: and on the other side dissuaded, and terrified from disobedience: exhorted, and encouraged( I say) to the one, by the examples of the godly, whose praise for their obedience, is so plentifully recorded in the Scripture, by the loving exhortations of the Apostles, and by the sweet promises, and experiences of the Lords liberal kindness unto such as either haue been, or shall bee faithfully obedient unto his holy will; as also terrified from disobedience, by the fearful examples and threatenings of Gods judgements, vpon the children of disobedience. And to make our obedience the more acceptable unto God, these three things are necessary required: First, that it be exercised in the keeping of every commandement of God. For as Saint james saith, Iam. 2.10. chap. 2. He that breaketh one commandement, is guilty of all. Secondly, the whole man must endeavour to keep the whole Law, in his mind, will, affections, and in all the faculties of both soul and body. As it is said of josias, 2. King. 13. 2. King. 13.25. that he turned to God, according to all the Law of Moses, with all his heart. And thirdly, we must be duly mindful to pray, and beseech the Lord, to vouchsafe us the sanctifying grace of his holy spirit, from whose supernatural working all our desire, and endeavour( to perform acceptable obedience unto God) must proceed, and without whose gracious assistance, it is unpossible to do any thing pleasing him. Quest. 24. When you receive Bread and Wine at the Lords Table: what will you set your heart and mind vpon? Answ. Vpon the Death and Passion of our Lord Iesus Christ, to glorify and praise God, for the most excellent work of our Redemption by him: confessing that therein consisteth all our happiness and salvation: And that it is no more possible to come to the kingdom of heaven without it: then it is possible to live in this world, without meat and drink, 1. Cor 11.24, 25, 26. EXPOSITION. THis doth our Lord Iesus Christ teach in that little clause of his institution, where he saith, do this in remembrance of me. Whereunto the Apostle Paul, 1. Cor. 11. having relation( in way of a declaration, or exposition) thus addeth, saying, As often as ye shall eat this Bread, and drink this Cup, ye do show the Lords death till he come. I haue spoken somewhat to this purpose, in that which goeth before. And I will now a little enlarge it, as the very same words do minister fit matter for our further instruction. As often as ye eat this Bread, and drink this Cup. here, and in this phrase of speech, we may first observe, that our Lord Iesus Christ appointed no certain or set times, for the celebration of the Sacrament of his Supper: but hath left the same to the godly wisdom of the Pastors and Ministers of his Word. Whereupon it plainly followeth, not onely that it is an unlawful injunction of the Papists to tie the administration and receiving thereof unto certain set dayes in the year, and especially unto Easter: but also a very superstitious observation in all such as are more devout, and ready to communicate at such times, then at others. According as of such superstitious affections, there is too much experience from time to time: so, as if the Sacrament be administered at Easter, it is an easy matter to haue many communicants; all sorts and degrees will make full account of resorting thereunto: But as for all other times in the year, though they may come as conveniently; and though the necessity of often partaking bee never so plainly laid open unto them; yet is it little or nothing accounted of. So superstitiously are the greatest part of people given to observe dayes and times, moneths, and yeeres, which the Apostle reproveth in the Galathians, chap. 4. Gal. 4. 1●. Ye do show the Lords death. There is a double manner of showing the Lords Death, in the use and celebration of the Sacrament. The first appertaineth to the faithful Ministers of Christ, they not administering the Lords Supper rightly, and as they ought to do, except they make a declaration of the Lords Death until his coming:& that not only in the whole visible action of breaking, and distributing the Bread and Wine: but in preaching, and declaring out of the Word of God, the end& causes of Christs Death, for to stir up the remembrance of his benefits, to confirm the Faith of the receivers in the participation of the same: to exhort them to due praise and thanksgiving, and to unity and agreement with their fellow members. For, for these causes principally was this Sacrament ordained, as it is manifest in the words of Christs institution. The preaching of the Word therefore, must not bee separated from the Sacrament( which is a seal of the doctrine.) For to make this separation, were as absurd. as if a man should deliver a seal without a writing. The Word may bee preached without the Sacraments: but the Sacraments cannot rightly bee administered without the Word. And whereas it is objected, that the Sacraments may as well be administered without preaching at this day, as Habel his sacrifice was offered, and the Passeouer celebrated without preaching in former time: The answer is easy, that the clear Sacraments of the New Testament in this point of the declaration of Christs Death, are unfitly compared to the obscure figures of the Old Testament: And yet, had they according to their institution not onely a divine action, or silent ceremony: but also a preaching, and declaration of Christs Death, and of the benefits thereof. And although there be no express mention of the form of Abels sacrifice; yet seeing the Scripture testifieth, Heb. 11. Heb. 11.4. that it was offered by faith, and graciously accepted, and Faith hath always relation to the Word and promise of the Lord: there is no doubt but Abel presented his sacrifice with such words as declared his faith in the seed which was promised to break the Serpents head, Gen. 3.15. and to destroy the works of the divell. And as for the Paschal Lamb, the institution carried with it an express commandement( as Exod. 12. Exod. 12.26, 27. ) that the Israelites should declare to their children, the end and use of the same Sacrament: whereby( though obscurely) yet according to the institution thereof, the Lords death was preached, before he came in the flesh. For this cause( as I said) according to Christs institution, and express commandement, ought every Minister clearly, and plainly, to preach and make declaration of the Death of Christ, to the instruction, edification,& comfort of all such as are partakers of the Lords Supper. The other manner of showing and declaring the Lords death, appertaineth to all true Christian communicants generally. And it is performed by them according to the meaning of the Holy Ghost, if they do not only call to their remembrance the abasing of the Son of God in our flesh, and the most excellent work of our Redemption, made by the price of his body and blood: but do also yield unto him most hearty praise and thankes for the same: and therewithal also, not onely aclowledge themselves to bee his seruants, and of the number of them that look to be saved, onely by the benefits of Christs death,& by no other means at all: but also, that if he had not yielded his precious body to be crucified,& his precious blood to be shed: the price of our Redemption, could not possibly haue been satisfied; neither could the fierce wrath of GOD haue been appeased: but as wee are by nature the children of wrath; so should we for ever haue remained in the state of condemnation. They that haue this remembrance; they which with upright hearts, and sound affections, do make this profession, and acknowledgement, they are true Christian communicants, and they do rightly make declaration of the death of the Lord. And as at the Lords Table they receive the Bread& Wine into their bodies; so are they spiritually made partakers of the fruits& benefits of Christs Death and Passion, to the utter abolishing of the guiltiness of all their sins and transgressions, to the true peace and ioy of their souls, and their undoubted assurance of everlasting blessedness for evermore. According to that notable saying, Rom. 10. Rom. 10.9, 10. If thou shalt confess with thy mouth the Lord Iesus, and beleeue in thine heart that God raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And as for all others which either come to the Lords Table for custom, or fashion sake; and being there, do not reverently call to their remembrance the most excellent work of Redemption by Christs death, and bloodshedding, to glorify and praise GOD for it: All such are no true Christian communicants, they set not forth the Death of the Lord, they cannot be assured of any benefit thereby, but do even eat and drink their own damnation. The outward eating by the instruments of our body, causeth all our sences, our hearing, our seeing, our feeling, our tasting, to help our inward eating by Faith: and by the same quickeneth, stirreth, strengtheneth and increaseth our Faith, that wee, may eat the body, and drink the blood of Christ the more effectually, and fruitfully. For when a faithful Christian heareth these words of Christs institution sounding in his ears, This is my body which is given for you, and this is my blood that is shed for remission of your sins: it stirreth up his Faith to lay strong hold-fast vpon this promise: and in his heart doth assure himself that Christ dyed, and shed his blood, not onely for the Redemption of the world in general, but for his red●mption in particular: and that he is undoubtedly of the number of them that shall be saved. When we hear these words, Do this in remembrance of me: Our faith is assured that it is Christs commandement, that we should use this Sacrament to call to our remembrance the benefit of our salvation by the death of Christ, and in heart and mind at all times, but then especially to show ourselves thankful to him for the same When our sight beholdeth vpon the Table the Bread and Wine, according to Christs ordinance broken, and powred out for us to use: the faith is moved thus to think: As surely, and truly, as my bodily eyes behold these creatures of Bread and Wine: so assuredly with the eye of Faith do I behold the body and blood of Christ broken, and shed for me vpon the cross, and the same my saviour now sitting at the right hand of God the Father, with the same body and blood now glorified, wherewith vpon the cross, he paid the price of my Redemption. When we see the Minister offer unto us the Bread and the Cup, and wee receive, and feel it: then inwardly in our hearts is our faith moved to haue this cogitation; that as surely as the Minister doth offer them unto us, and wee receive them with our hands▪ so assuredly by faith do we receive Christ himself, and in our hearts feel and embrace him, as the onely price and means of our salvation. When we eat of the Bread, and drink of the Wine, and by our taste haue sense of the sweetness of them, and feel them pass down into our musics there to rest, that they may bee according to their nature, means to nourish and strengthen our bodies, and to continue them in life: Our Faith is stirred up by these sences thus to think: even as certainly as our taste feeleth the sweetness of the Bread and Wine, and thereby perceive indeed, that their operation is to nourish and strengthen our bodies, and to quicken our natural spirits, which without such nourishment would perish: even so, the taste of our faith, and sense of our hearts, do feel the sweetness of Christs body and blood, broken and shed for us, and for all the rest of Gods Elect, and perceive it thereby to be the onely food of our souls, without the which we should perish, both soul and body eternally. Now for the use, whether we take such sweet instruction and comfort in the use of this blessed Sacrament, or no, wee will examine, God willing, when wee come to the last question. Quest. 25. What is to bee thought of such as presume to receive the Sacrament, without thus remembering the Death and Passion of our Lord Iesus Christ, to glorify and praise God, for the work of Redemption by him? Answ. The Apostle, 1. Cor. 11. calleth them unworthy eaters, and drinkers of it, and saith, that they are guilty of the body and blood of the Lord, that is, of reproaching the very body and blood of Christ, and even of treading the same under their feet: And that they eat and drink their own damnation, because they discern not the Lords body, 1. Cor. 11.27, 29. EXPOSITION. THere are both worthy, and unworthy receivers of the Lords Supper. Who they are that receive it worthily, I haue shewed in the two and twentieth question. Now, a first sort of unworthy receivers are such, as are utterly destitute of faith, being mere Atheists, and godless persons, coming to the Lords Table only for custom, and fashions sake, without either knowledge or regard of the matter in hand. Another sort are such, who although they haue some knowledge and Faith of Christ, so as they are persuaded of his Death and Redemption, yet are notwithstanding dissolute, and licentious, having no care or conscience of true repentance, nor of expressing the fruits of their knowledge and faith in their life and conversation. Now the manner how the wicked and ungodly do become guilty of the body and blood of the Lord, may plainly be shewed by this similitude: even, as he that reproachfully receiveth the Princes seal, is guilty of the majesty of the Prince, not which he receiveth, but which he despiseth. And wee know, that it is a very heinous offence to despise the Princes seal( although in substance it bee but printed Wax:) even so, he that eateth and drinketh the Bread and Wine at the Lords Table unworthily( it being the seal of Christs Passion) committeth on heinous offence, although in substance they be but earthly creatures. In the like sense doth the Apostle say, Heb. 6. Heb. 6.6. of wicked men that fall from Christian Religion, that they crucify again to themselves the son of God, and make a mock of him. And Chapter 10. chap. 10. 1●. that they tread under foot the Son of God, &c. Not that Christs person suffereth any such thing of them indeed,( for he is now impassable) but that their malice is as great, and their wickedness as horrible an offence against Christ, as was the malice of the Iewes& Gentiles in crucifying him. Now such as are unworthy receivers of the● Sacrament of Christs Supper, as by reason of their infideli●y and wicked lives, they thus become guilty of the body and blood of Christ: so are they far from reaping any profit by the Sacrament, as that they grievously provoke the wrath of God: some to their temporal punishment in this life, and correction by sickness, weakness, and bodily death, as the Apostle there saith of the Corinthians. 1. Cor. 1●. 30. For this cause( saith he) many are sick and weak among you, and many sleep: and othersome to their everlasting condemnation. Let us take good heed then( as wee tender the glory of God, and our own salvation,) that wee be not willingly in the number of unworthy receivers: assuring ourselves, that if it bee a great offence to tread the Princes seal under foot, it is then a much more wicked abusing of Christ, to receive the Sacrament of his body and blood vnreuerently, and without faith in his redemption. And if he that defileth the Princes Letters, shal not escape unpunished, but is worthy to bee reputed, and handled as a Traitor; Much more grievous punishment then shall he worthily sustain, as a most wicked Traitor against the son of God, which defileth the holy Sacrament of his body and blood, with an unhallowed hand, and unfaithful heart. Let every man therefore in the fear of GOD, prove and examine himself, how he stands affencted in this behalf; and feeling our faith weak; let us with the Apostles, Luke 17. Luke 17.5. pray unto the Lord to increase and strengthen the same, and that so effectually, in his righteousness, and Redemption, as that no temptations of the world, the flesh or the divell, may be able to disannul, and make it voided, until we enjoy the end therof, which is the salvation of our souls, as 1. Pet. 1. 1. Pet. 1.9. Quest. 26. How must wee prepare ourselves beforehand, for the worthy receiving of the Lords Supper? Answ. By examining our knowledge, our faith, our repentance, our purposes, and affections, how sound and upright they are before God: According to that of the Apostlae, 1. Cor. 11. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup, 1. Cor. 11.28. EXPOSITION. such onely are meet and worthy partakers of the Lords Supper, who before they presume to come unto the same, do diligently, and in the fear of God descend into themselves, and make a due trial and examination,( according to the rule and touchstone of Gods Word) as concerning their knowledge, their faith, their repentance, their purposes and affections both for the avoiding of sin, and of living justly and acceptably in the sight of God. For unto all these( there is no doubt) but the Apostle hath relation, in admonishing every man to examine himself. Concerning the examination, and trial of knowledge in the first place, many necessary branches there are of true knowledge, which every true Christian Communicant ought to be thoroughly furnished withall: But I will speak onely of such as are most special, and without the understanding whereof, there can bee no worthy receiving of this Sacrament. The first respecteth the understanding of our natural condition, whether we conceive, and feel it to be such, as I haue formerly discovered it to bee in the sixth question. A second special branch of this knowledge hath relation unto God, and unto our Lord Iesus Christ, as concerning the most excellent work of our redemption in such sort, as I haue already shewed in the eight, and in the tenth and eleventh questions. The last special branch of true knowledge, that I mean now to remember, concerneth the institution and right use of Christs Supper, according to that which is set down before in the nineteenth, twentieth, one and twentieth, and two and twentieth questions. This knowledge of our natural estate, this understanding of our Redemption, and reconciliation, and this knowledge of the end and purpose of Christ in instituting this Sacrament, and what belongs to the right use, and celebration of it, ought to be in all those that will be worthy partakers therof; and to prove and examine their several souls and consciences, whether they be furnished with such knowledge or no; ought every true Christian to be religiously careful of from time to time, before he come to the receiving of Christs Supper. The second branch of a true Christian examination, concerneth faith, which being joined with the former knowledge of the love of God, and of our Lord Iesus Christ, as touching the work of our Redemption, consisteth in a sure and absolute resolution, that whatsoever Christ hath wrought for the salvation of mankind, the same in particular belonge●● unto us: and so as every one may say of himself, and of his own estate and condition( through the witness of Gods Spirit in his heart) with the Apostle Paul, Rom. 8. Rom. 8.38, 39. I am persuaded that neither death, nor life, nor any thing else, shal be able to separate me from the love of God in Christ Iesus. And so consequently concerning the use of the Sacrament, that as we see with our eyes the bread broken, and the wine powred out? so assuredly, and without all doubt, we do beleeue, and rest resolved, that the body of Christ was broken, and his blood shed vpon the cross for our sins. And again, that as surely as the Minister doth give unto us the bread and wine; even so assuredly we be out of doubt, that the Lord giveth unto us the fruits, and benefits of his death and passion, to be applied to our souls by faith for our salvation. This faith ought to be in every true Christian Communicant, or else he cannot possibly be a worthy receiver of the Lords Supper. And therefore for this trial and examination, ought every one to enter into his own heart, before he presume to present himself unto the same. According to that also of the Apostle, 2. Cor. 13. 2. Cor. 13.5. Examine yourselves whether ye be in the faith, prove your own selves, &c. Next of all followeth the examination of repentance, and namely, that forasmuch as we sin daily and hourly against the Lord, in our thoughts, desires, words and actions, whether we find, and feel in ourselves such an unfeigned turning of the whole man from all sin unto God, as I haue already spoken of in the three and twentieth question. And last of all, whether there be in us a settled purpose, and resolution of heart, joined with an holy endeavour, to glorify God, and to seal the assurance of our own salvation, in all the works of holinesse, and righteousness, according to every mans place and calling, and the diuers occasions that are offered? This is that godly and Christian trial, and examination of ourselves, which the Apostle commendeth, and whereunto he exhorteth: The which whosoever useth in the fear of God, before he approach to the Table of the Lord, such a one( by his grace) is a true Christian Communicant. But this is a privilege proper onely to Gods elect, none being thus religiously careful to prove and examine themselves beforehand, for a right preparation, but onely they. If any part of this examination be left unperformed, there cannot possibly be any true proving of ourselves, according to the meaning of the holy Ghost; and so consequently no worthy receiving of the Lords Supper. For these particulars of knowledge, faith, repentance, and purpose of a godly conversation, are so strongly linked, and tied together, as that they cannot be separated: for without the knowledge of our natural wretchedness, and of the love of God the Father, and of our Lord Iesus Christ in the most excellent work of our Redemption, there can bee no true faith, as Rom. 10. Rom. 10.14 How shall they beleeue in him of whom they haue not heard? And again, though a man be endowed with never so sound and absolute a knowledge of these things; yet, unless through the testimony of Gods Spirit he be able to apply that which he knoweth, unto the peace, and salvation of his soul, what can he profit by his knowledge? Surely nothing at all. And though a man haue never so much knowledge,& boast never so much of faith, yet unless he be truly penitent, and sorrowful for his manifold sins and transgressions, together with a true desire, and endeavour to glorify GOD in the doing of that which he commandeth, and in the eschewing of that which he doth forbid: his knowledge is vain, his faith is no faith, he doth but deceive himself, with a vain show& imagination of it. Whereby as the miserable estate and condition of all such, is evidently discovered, who intrude themselves to the Table of the Lord, onely for custom and fashion sake: as many such there are, the Lord knoweth, at this day, who are so far from proving, and examining their several souls and consciences,( according to the Apostles counsel and admonition) whether they be furnished with the true knowledge of their natural estate, and of the Lords unspeakable goodness and mercy in the most excellent work of our redemption, whether they know also and understand the institution, and what belongs to the right use of this Sacrament: so far from examining their faith, their repentance, their purposes and endeavours for a godly reformation; as that they carelessly and irreligiously pass over them all, even like the Horse and Mule, Psal. 3 2 9. ( as the Prophet david speaketh) that haue no understanding: making no conscience of continuing in ignorance, infidelity, profaneness, and hardness of heart, in vaine-swearing, in breaking the Sabbath; some in malice, some in whoredom, some in drunkenness, some in covetousness, oppression, deceit, dissembling, lying, and the like; neither being alured by the sweet promises of Gods grace and mercy in Christ, nor terrified by any threatenings of his fearful judgements: But as they are filthy, so will they grow on to be more filthy, and wax worse and worse: and yet in great scorn and disdain will such take it, either to be admonished, or to be suspended from the Lords Table, persuading themselves, that they haue as much right to the partaking of the Sacrament, and come as well prepared as the best. But howsoever they flatter themselves, it is apparent enough by that which hath been spoken, that such are guilty even of betraying the body of the son of God, as much as lieth in them, and of reproachfully powring forth his blood under their feet. And therefore shal be so far from being partakers of any part of his redemption, as that they shall not fail to be fearfully overwhelmed with his fearful judgements, unless they repent,& crave mercy and forgiveness, before it be too late. Which should be sufficient( a man would think) to strike a terror into the hearts of all ignorant, faithless, unrepentant, and dissolute livers, if they be not already given over to a reprobate sense. But now, lest in denouncing this fearful iudgement against the wicked; and lest withall in urging so strictly this proving, and examination of every several conscience, such among the godly as haue weak and tender consciences, should be rather terrified, and discouraged from the partaking of this Sacrament, then comforted and encouraged, forasmuch as very few among the multitude, do in this manner examine themselves: and they that do, cannot but feel so great want and imperfection, either in their knowledge, or in their faith, or in their repentance and sorrow for sin, or in the study of a new life, or in all, and every of these, as that they must needs be wonderfully cast down, if not utterly discouraged. Let us therefore observe for our singular comfort, that this trial and examination must bee made within the bounds of human frailty; and the Lord in this, as in all other things, will not fail to be gracious and merciful for Christs sake. For he knoweth our corruptions and imperfections, and will haue regard of our infirmities. Onely let us not be careless, slack, and negligent, but feeling by this trial great want in ourselves, let us penitently aclowledge, and make confession of it. Let us be zealous and frequent in faithful and fervent prayer, and say every one to God, I am sorry O Lord for my sins, but not as the heinousness of them doth require. Open mine eyes, I beseech thee, that I may clearly see and discern the wretched& miserable estate that I am in, without thy special grace and mercy in Christ Iesus. I beleeue and know that thy son Christ Iesus hath shed his blood for me: but increase my faith( O God) and help my unbelief. I desire to live in the true fear of thy name, and to walk in the ways of thy commandements, but the world and the flesh do much hinder me in the course of obedience; do thou therefore graciously assist and help me with thy blessed Spirit, &c. The sense and knowledge of our own weakness, must not discourage us from the Lords Table: for this heavenly feast is a medicine for all them that be sick in soul; a comfort to all penitent sinners, a free and liberal gift to all such as are poor in spirit, and haue no conceit of their own righteousness. Christ in this feast is given as meats, without which we must of necessity perish: he is given as life, without whom there is nothing but death. The best worthiness that we can bring, is an unfeigned confession of our own unworthiness, that the mercy of God may make us worthy; to despair in ourselves, that his grace may comfort us; to humble ourselves, that his goodness may raise us up; and to accuse ourselves; the Christ Iesus by his merits may justify vs. For although of ourselves we are able to do nothing, yet by him we shall be able to do all things. These, and such like cogitations if wee haue, in preparing ourselves to that blessed nourishment of our souls, he that breaketh not a bruised reede, Esay 42.3. nor putteth out smoking flax, will not cast us off because of our infirmities, but mercifully receive us to the partaking of his everlasting love. The Lord GOD respecteth nothing so much our actions, as our affections; nothing so much our works, as our desires and endeavours: So that he who truly and vnfaynedly desires to be righteous, he is righteous. He that so desireth to beleeue, he doth beleeue. He that so desireth to repent, he doth repent. he that so striveth to leave, and forsake his sins, the Lord reputeth and accounteth of such a one, as if he had left and forsaken them. They that truly and vnfaynedly desire not to fall, nor to be foiled of their spiritual enemies, the Lord esteemeth of such as his invincible Souldiers, and valiant Worthies, who were never vanquished. For he accepteth the desire for the deed: and, if there be first a willing mind, it is accepted according to that a man hath, and not according to that a man hath not, as speaketh the Apostle, 2. Cor. 8. 2. Cor. 8.12. So Math. 5. Math. 5.6. is he pronounced blessed, not which hath attained to perfect inherent righteousness, but who hungereth and thirsteth after it. Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. Lord( saith david, Psal. 10. Psal. 10.17. ) thou hast heard the desire of the poor, thou preparest their heart, and bendest thine ear to them. And Psal. 145. Psa. 145.19 he will fulfil the desires of them that fear him. Faith maketh us not acceptable in the sight of God, or worthy partakers of the Lords Supper, in respect of itself, because it is an action or virtue, or because it is strong, lively and perfect: but in respect of Christ Iesus crucified, whom faith apprehendeth, as he is set forth unto us in the Word and Sacraments. It is Christ that is the Author and matter of our righteousness, and it is he that applieth the same unto vs. And as for faith in us, it is but an instrument, to apprehended, and receive that which Christ for his part offereth and giveth. So then, if faith err not in his proper object, but follow the promise of God, though it do but weakly apprehended: nay, though it cause a man onely to desire and endeavour to apprehended, yet is it a true faith, and sufficient to salvation. The sorrowful Father, Mark 9. Mark. 9 24. which with care for his Son, cried unto Christ, Lord I beleeue, help my unbelief; though his faith was weak, yet obtained his purpose at Christs hands. If our faith he but as a grain of Mustard-séede, yet will it much prevail with Gods mercy. The Apostles of Christ, which were admitted to his last Supper, were notwithstanding weak, and touched with many infirmities, although they were not altogether wicked and faithless as Iudas was. They believed in Christ, they loved Christ, and they loved one another: And yet shewed they their weakness, when Peter, not without some reproach of the residue, preferred himself before them all: Mat. 26.33 Though all other be offended( saith he) yet will not I be offended by thee. And when also they ambitiously contended among themselves who should bee the chief. Mar. 9.33. And did not their faith also appear to be weak, when they all forsook him, and fled away at the time of his apprehension, yea and after the knowledge of his doctrine, and experience of many and wonderful miracles? yet it pleased our saviour nevertheless, in great mercy to accept them, and to admit them as singular instruments of his grace. Let a man examine himself. Whereas the Apostle saith not, Exposition. Let a man examine his brother, or neighbour: but, Let a man examine himself; there ariseth a note which I am not willing to pass over: Rom. 14.12. That every man shall give an account for himself to God; and not one man for anothers ignorance, infidelity, or hardness of heart: And that therefore ought every one to look unto himself, that his own knowledge bee sound, his own faith true, his own repentance unfeigned, and his desire of holinesse without hypocrisy: without either looking curiously into other mens sins, and imperfections,( unless it be onely in a Christian and charitable maner to admonish and reform them) or without being discouraged from the Sacrament, through the presence of such, whom they esteem not so meet partakers( in regard of some corruptions or infirmities) as themselves: Being fully assured, that as the faith of one man shall not justify another; so shall not the infidelity, ignorance, Hab. 2.4. or profaneness of any( though present at the Communion) possibly hinder the effectual communicating of Christs body and blood to the faithful receiver. Ezek. 18.20 As Ezek. 18. The righteousness of the righteous shall bee vpon him, and the wickedness of the wicked shal be vpon himself. The essenciall joining also in this communion being spiritual, wherein the wicked cannot possibly come near the faithful members of Iesus Christ. Lastly, whereas some holding, that Iudas received the Sacrament; do thereupon infer, that all, without exception, are now to be admitted to the partaking thereof: I will briefly deliver my opinion, in both respects. Whereas the Apostle, 1. Cor. 11. and all the evangelists with one consent, do record& say, that our Lord Iesus Christ, having broken the Bread, did give it unto his Disciples: There ariseth a question,( and it is not a new, but an ancient question) whether Iudas were one of these Disciples, to whom Christ thus gave the broken bread; or whether he were gone from the Table before, and busily employed at that very instant about his Treason? I will not take vpon me absolutely to determine it: but onely set down in as few words as I can, what I conceive, and the reasons of it. They that think that Iudas was present,& received the Sacrament of Christs body and blood, do ground their persuasion vpon the words of the evangelist: where they all agree, that Iesus sate down with the twelve. Now Iudas( say they) was one of the twelve; and being at the Table, as well as the other, there is no doubt, but as well as the other he did partake of the Sacrament. That Iudas was one of the twelve, no man can deny, neither do I, that he also sate at the Table: but that he did partake of the Sacrament, I cannot resolve, but incline to the contrary for diuers reasons. A first reason is out of Luke 22. and 1. Cor. 11. where it is recorded, that when Christ gave the Bread unto his Disciples he said, This is my body which is given for you. But the body of Christ was not given for Iudas: therfore was not the sacramental bread given unto him, as unto the rest, again, Christ then promised( as Mat. 26.) that all they which there drank with him of the fruit of the Vine, should drink with him afterward in his Fathers kingdom: But Iudas shall never drink with him in his Fathers kingdom: therefore did he not drink with him of the fruit of the Vine. Another reason I gather out of joh. 13. where, after our Lord Iesus Christ had pointed out the Traitor, joh. 13.26, 27, 30. saying, he it is to whom I shall give a sop when I haue dipped it: and he wet a Sop, and gave it to Iudas Iscariot, Simons son. It followeth also in the same Chapter, not onely that after the sop, Satan entred into him: but also, that as soon as he had received the Sop, he went immediately out. Now, if he went immediately out, after the receiving of the Sop, about his Treason: then was he gone before the institution,& administration of the Sacrament. Whereas then he sate down at the Table, it was for the eating of the Passeouer. In the eating of the Passeouer, he dipped his hand with Christ in the Dish; and in the eating of the Passeouer did Christ give him the sop. Now seeing the Passeouer was celebrated before the Sacrament of the Lords Supper was instituted, and Iudas went out immediately after the same: it is a clear case( as I verily take it) that he did not receive that Sacrament at all. And whereas the evangelist Luke, describing the celebration of the Passeouer, and the institution of the Sacrament, in a whole narration, addeth these words of the Lord; Luke 22.21 Yet behold the hand of him that betrayeth me, is with me at the table: we haue no warrant to understand this of Iudas his presence at this Sacrament, because it is out of all controversy, that Luke differeth not from the other evangelist. There is, and must be an harmony betwixt them, which harmony and consent they must deny, who gather vpon Luke, that Iudas received the Sacrament of the Lords Supper with the rest. The evangelist Luke, as I noted before, goeth on with a narration of the Passeouer, and of the Lords Supper together, and afterward by way of recapitulation, or rehearsal, returneth again to the words, which the other evangelists jointly witness, to bee spoken before the institution of the Supper. But admit, Iudas was present at the institution of it,& did partake of the same as well as the other: what will follow? Why, this, will some say: That as Christ admitted Iudas( whom he knew to be an Hypocrite, a Reprobate, and a very devil:) so ought the Minister without difference,& respect, without trial, and examination, to admit to the Lords Table at this day, such as are notoriously evil, and manifestly lewd,& wicked. For none of such( say they) are worse then Iudas. But though I be not peremptory in the former, because I know that some learned men are of a contrary mind: yet this consequence I absolutely deny and contradict, as most absurd, and as most injurious to Christs body and blood. It is true, that Iudas was an Hypocrite, a Reprobate, and a very divell; in that sense Christ so calleth him, joh. 6.70. joh. 6. But if he were at the Sacrament; to whom was his hypocrisy, his reprobation, and devilish practise known? And to whom could these things be an offence? It is manifest by the Text, that none of his fellow-Disciples knew him to be such a one: and therefore unto none of them could he be an offence. Yea, but Christ( will they say) knew him to bee such a vile wretch, and yet admitted him. Well, he thus knew him as he was God, and not as he was Man: and therfore this maketh nothing to the matter. It only concludeth; that although a man be never so very an hypocrite, of never so lewd& wicked disposition: yet so long as he makes profession of the truth, and is not discovered to be an hypocrite, but keeps his lewdness and wickedness secret: so long the Minister ought not to debar, or repel him from the Communion. This is all that can rightly follow from Christs example, in admitting Iudas to his last Supper, if he did admit him. And after this maner( I make no doubt) but that many hypocrites, and wicked livers, are oftentimes admitted to the partaking of these holy mysteries at this day: yea, even where the Ministers are most curious, and most religiously careful to separate the unworthy; It being the proper office onely of God to search the heart, and hidden affections, and not the Ministers, who can labour no further then to the outward behaviour& conversation. But for any man to affirm, that the Minister is too precise, transgresseth Christs example, and offereth wrong in excluding, and shutting out such from the Lords Table, as are ignorant of the work of our Redemption, by Christs humiliation, and sufferings; or such whose offences are open, and they known to continue in them without repentance, according to the nature and quality of their transgressions: Besides their impugning herein the Law of the Land, which hath given power& authority to the Minister in this behalf; they become most injurious( as I noted before) to the holy Sacrament of the body and blood of the Lord, Math. 7.6. in thus opening gaps for Dogs and Swine to eat and devour it. They flatly contradict the precepts and rules of the Holy Ghost, in diuers places of the Scripture, and oppose their own partial and selfe-conceits, against the godly iudgement, and grave authority of all the godly learned that ever were. FINIS. A short alphabetical Table to direct the Reader unto the chief things contained in this Treatise. The letter q. pointeth out the Question, and p. the page.. A. ALl must bee instructed in the grounds of Religion, who understand them not, q. 1. pag. 1. &c. Of the grace of Adoption, q. 7. p. 110, &c. B. baptism is a Sacrament, q. 18. p. 231, &c. By whom to be administered, q. 18. pag. 233, &c. In what place, ibid. p. 235. After what manner, ibid. p. 236. At what time, ibid. p 237. unto whom, ibid, p. 238. What is the comfortable end and effects thereof, ibid. p. 240, &c. All that are baptized, are not regenerate, ibid. p 243. By baptism is made a solemn covenant betwixt God and us, ibid. p 246, &c. The bread at the Lords Table must be blessed, q. 19. p. 256, &c. Broken, ibid p. 258. given, ibid. 259, &c. received and eaten, ibid. p. 261. Of the difference betwixt baptism, and the Lords Supper, ibid. p 264. 267. We must beleeue, as the Word of God teacheth us to beleeue, q. 23. p. 332. C. THe order of catechizing, hath always been in the Church of God, q. 1. p. 2. &c. The houses of Christians should bee as little Churches, q. 1. p. 10, &c. Christian. Religion what it is, q. 2. p. 18, &c. It must be confessed, ibid. p. 19, &c. And how, ibid. p. 29, &c. It consisteth in the knowledge of God, and of ourselves, q. 3. p. 43, &c. We were created good& holy, q 6 p. 84, &c. Of the dignity of Gods Children. q 7. p. 110, &c Of Christ, and of his two natures in one person, q. 9 p. 129, &c. There is a double consideration of Christs divinity, q. 9. p 138, 139. The consideration of Christs two natures comfortable to the godly, terrible to the wicked, q. 9. p. 141. It was of necessity that Christ should haue two natures, q. 10 p 149, &c. Of Christs humiliation and sufferings, q. 11. p. 159, &c. Christ was a fit Reconciler, and Atonement-maker betwixt God& us, q. 10. p. 149, &c. Though Christ was betrayed, and apprehended; yet was his death a voluntary death, q. 11. p. 166, &c. Though nothing came to pass in Christs Death, and sufferings, but what God hath decreed, yet the instruments are not to bee excused, q. 11. p. 170. The Papists account Christs sufferings not sufficient, q. 11. p. 171. The remembrance of Christs sufferings must work in us godly sorrow for our sins, q. 11. p. 172. How Christs obedience, and the fruit of his sufferings are applied unto us, and made ours, q. 12. p. 174, &c. It is not enough to know and beleeue, that Christ is the son of God, and the saviour of the world, q. 13. p. 184. Christ is the fountain and well-spring of life, q. 20. p. 291, &c. How Christ is made our spiritual nourishment, q 20. p. 294. Wee must seek the refreshing of our hungry and thirsty souls onely at his fullness, q. 20. p 295, &c. C●rist dyed not for all, q. 19. p. 279. We must come unto Christ, if we will be nourished by him, and how wee must come, q. 22. p. 309, &c. Of conference, q. 15. p. 202. D. WHo are the children of the divell, and how he worketh in such, q. 7. p. 121, &c. Christ vanquished the divell which no other could haue done: and how, q. 10. p. 144, &c. It is dangerous and uncomfortable to doubt of salvation, q. 23. p. 313, &c. No other doctrine ought to be taught, but the pure doctrine of Gods Word, q. 23. p. 345, &c. E. WHat it is to eat Christ, q. 22. p. 304, &c. To eat Christ, and to beleeue in Christ, all one, q 22. p. 306, 307. G●d hath eternally elected some, q. 23. p. 318, &c. How a man may know himself to be elected, q 23 p 317. Election is free, q. 23. p. 318. 319. Such as are elected, haue the Spirit of Christ, ibid. p. 320, &c. The elect are sure of their election, ib. p 322, &c. How we may prove our election, q. 23 p. 339, 340. F. A Godly Father, may beget an ungodly child, q. 6. p. 91. Of a true and lively faith, q. 13. p. 174, &c. How begotten, q. 14. p. 189, &c. How nourished, q. 15. p. 197, &c. We haue great need to pray for it, q. 7 p. 122. It is a special gift of God, q 13. p. 175. It doth apprehended and apply Christ and his righteousness, q. 13. p. 178, &c. Of popish doctrine touching faith, ib. p. 183, &c. Of the excellent effects of faith, ib. p. 185, &c. It standeth us vpon to make ourselves sure of it, and more& more to grow therein, q. 13. p. 187, &c. The holy Ghost the worker of it, ib. p 221 &c By faith we eat Christs flesh, and drink his blood, q. 22. p. 304, &c. It is no slight matter to eat Christ by Faith, ibid. p. 308, 309. What a notable prerogative to be endowed with faith, q. 16. p. 221. G. WHat we are to know and beleeue, concerning God, q. 3. p. 43, &c. Of the knowledge of God, q. 4. p. 50, &c. God is a Spirit, q. 4. p. 56. Most simplo, ibid. p. 58. Most holy, ibid. p. 59. eternal, ibid. p. 60, 61. Infinite, ibid. p. 62, 63. Of inestimable glory, majesty, ibid. p. 64, &c. And power, ibid. p. 66, &c. All-sufficient, ibid. p. 68. Onely wise, ibid. p. 69, &c. Onely good, ibid. p. 71, &c. Most just, ibid. p. 72, &c. Most merciful, ibid. p 74, &c. T●ere is but one onely True God, ibid. p. 77, &c. What we are by grace, q 7. p. 97. The grace of God goeth not by descent, q. 6. p 91. By grace we are freed from the power and dominion of sin, q. 7. p. 97, &c. But not fully during this life, ibid, p. 102. By grace wee are made the children& heirs of God, yea, coheirs with Christ, q. 7. p 110. &c. The gospel preached is a favour of life to some, and a savour of death to others, q 14. p. 193. Christ is to be found, wheresoever the Gospel is truly preached, q. 22. p. 311. 312. H. THe grounds of Religion are as a foundation to an house, q 1. p. 11. The heart of man is corrupt, and must be changed, q. 2. p. 39, &c. Of hypocrisy, q. 2. p. 31 &c. Of hearing the Word of God, q. 14. p. 189, &c q. 15. p. 197, &c. Prayer must be joined with the hearing of the Word, q. 14. p 196. I. IGnorance in matters of salvation very dangerous, q 1. p. 13, &c. Infants to be baptized, q. 18. p. 238, &c. K: OF the knowledge of GOD and of ourselves, q 3. p. 44. &c. The knowledge of the Trinity necessary, q. 4. p. 83. L. OF the great and unspeakable love of God towards vs. q. 7 p 111. 154, &c. It is free and constant, ibid p. 113, &c. Gods love towards us, should inflame us with true love towards him, ibid. p. 124, &c. Of Christs love towards us in descending from heaven, q 10. p. 157. And in suffering for us the wrath of God, q. 11. p. 160, &c. Wee ought as brethren to love one another, q. 7. p. 126, &c. M. MInisters must not onely preach, q. 1 p. 7. Ministers must not preach their own inventions, q. 23. p. 345, &c. Of the duty of Masters, q. 1. p. 9. Of the great difference betwixt our earthly meat, and the food of our souls, q. 22. p. 313, &c. We must hunger especially after the meat that nourisheth to eternal life, ib. p. 315, &c. Christ is that meat, vpon whom unless wee feed, we cannot be sustained to eternal life, q. 20. p 292. N. WHat we were, and are by nature, q. 5. p. 84, &c. We must be changed from our natural disposition, q. 7. p. 104, &c, O. CHrist made himself obedient even to the Death, q 11. p. 159, &c. Of the obedience of Gods elect, q. 23. p. 334, 335. It is a fruit of Christs Spirit in them, ibid. p. 336, &c. We must be exhorted and encouraged unto it, ibid. p. 347, &c. P. PRinciples seek Religion: Parents must instruct their children, q 1. p. 9. Of profession, q 2. p. 20, &c. There haue always been two sorts of professors, ibid. p. 29, &c. Preaching the ordinary means to plant faith, q 14. p. 189, &c. The Word is never preached in vain, q. 14. p. 194. Of Prayer, q. 15. p. 201. Prayer necessary before the receiving of the Sacrament, q. 26. p. 372. People must try the doctrine that is taught them, q. 23. p. 347. Q. questions of Religion are profitable to edification, q. 15. p. 222. R. THe grounds and Principles of Religion must be taught by Ministers, q. 1. p. 8. By Parents and Masters, ibid. p. 9. They are as a foundation to an house, ib. p. 11. Christians must not always bee sticking in them, ibid. p 12. Of the grace of regeneration, q. 7. p. 98, 99, &c Few know it, ibid. p. 104, &c. All need it, ibid. p. 105, &c. And must pray for it, ibid. p. 109, &c. How Christ destroyed the power of sin and Satan, and yet gave a ransom for our Redemption, q. 10, p. 145, &c. Christ redeemed us with the price of his blood q. 10. p. 147. We are not redeemed by Christ, to live as wee lust, q. 10. p. 158, &c. Of reading the Scriptures. q 15. p. 200. Of repentance q. 23. p. 326, &c. It is the gift of God, ibid. p. 328, &c. It is proper onely to Gods elect, ib. p. 330 &c. How we shall know that we truly repent, ib. p 343. It is not promised to every one, ib. p. 344, &c. Of remission of sins, q. 19. p. 280. Repentance and remission of sins are consequents the one of the other, q. 23 p. 330, &c. All without exception haue not remission of sins by Christ, q. 19. p. 279. S. ALl naturally sinners, q. 6. p. 88, &c. It is necessary to search the Scriptures, q. 9. p. 143. What a Sacrament is, q. 16. p. 204, &c. What difference betwixt the Sacraments of the Old and New Testament, q. 16 p. 205. Who is the Author of Sacraments, ib. p. 208. Whereof they consist, q 16. p. 209, &c. To what end ordained, ib. p. 213. The institution of Christ, the only true rule for the administration of Sacraments, ib. p. 216, The Papists corrupt& abuse Christs institution as touching both Sacraments, ib. p. 218. &c. Sacraments are not bare signs, nor idle Ceremonies, ibid. p. 209. 219. 227. Sacraments profit not without faith, ib. p. 221. The thing signified is not tied to the outward sign, neither do the Sacraments of themselves give grace, ib. p. 223, &c. Wee are to praise God for the use of Sacraments, ibid. p. 227. The goodness and wisdom of God appear in them, ibid. p. 213. 228. There are only two Sacraments, q. 17. p. 229. Of the Lords Supper, q. 19. p. 248. When instituted, ibid. p. 249, &c. Of the sacramental circumstances therein, ibid. p. 252, &c. Of the matter itself, ibid. p. 261. 275, &c. To what end instituted, ibid. p. 265. 281. Onely Gods elect do feed vpon Christ in the partaking of the Sacrament, q. 21. p. 298, 299, &c. Christ appointed no set or certain time for the administration of the Lords Supper, q. 24 p. 350, &c. It is superstitious to tie the celebration of the Lords Supper to Easter, q. 24. p. ibid. There is a double maner of showing the Lords Death, in the administration of the Lords Supper, ibid. p. 351. What we should set our hearts& minds vpon when we are at the Lords Table, ib. p. 349, &c. What is to be thought of them that receive the Sacrament, without setting their hearts and minds vpon Christs Death and Redemption, q. 25. p. 359, &c. Whether Iudas received the Sacrament of the Lords Supper, q. 26. p. 378, &c. Whether all without exception are to bee admitted to the Lords Supper, q 26. p. 382, &c. How wee should prepare ourselves to the worthy receiving of it, q. 26. p. 364, &c. All sin is filthy, defiling our best actions, hated of God, q. 6. p. 92, 93. All Gods Elect haue the Spirit of Christ, q. 23. p 326, &c. How we may know that we haue the Spirit of Christ, ibid. p. 341. &c. Gods Elect are, and may bee assured of their salvation, q. 23. p. 322, &c. The assurance of salvation must not make Gods elect idle, or careless, neither doth it so, ibid. p. 324, &c. The Spirit of God worketh repentance, faith and obedience, in the hearts of all Gods elect, ibid. p. 317, &c. T. OF the trinity q. 4 p. 79, &c. Of thanksgiving, q 19. p. 256. &c. Of transubstantiation q. 19. p 281, 282, &c. U. OF unworthy receivers of the Sacrament of Christs Supper, q 25. p. 359, &c. The best worthiness is to aclowledge our own unworthiness, q. 26. p. 373, &c. Wicked and unworthy receivers make themselves guilty of the body and blood of the Lord, q 25. p. 359, &c. W. IT is not enough to hear the Word of God, q. 14. p. 195. Of the Wine at the Lords Table, q. 19. p. 269. It must be blessed, ibid. p. 269. given, ibid. p. 270. All must drink of it, ibid. p. 271. Wicked men neither eat the body of Christ nor drink his blood, q. 21. p. 298, &c. Some small faults are escaped in the press, which I hearty desire the courteous Reader, according to these directions to correct. page. 6. lin. 24. for which, red what. p. 13. l. 23. in stead of with, r. for p 25. l. 15. for absolute, r. resolute. p. 29. l. 15. for is is, r. it is. p. 34. l. 19 r. towards the mark. p. 46. l. 9. r of ●ow corrupt. p 134. l 6 for he, 1. she. p. 214. l. 22. for by, 1. with. p. 254. l. 8. for evangelist, r. evangelists. p. 261 l 24. r. in which sentence. p. 300. l. 23 for confirm, r. affirm. p. 3●9 l. 21. for is, r. as. p. 361. l. 21. r. so far. p. 383. l. 22. for labour, r. look.