Choice Grounds and Principles of our Christian Religion

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. Shall I hide 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 judgment, &c. And Deut. 6. 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. 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 Lord's express goodwill and pleasure, that not only 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 God's Word; and therefore Psal. 1. pronounceth him blessed, that takes delight to meditate therein day and night. And Psalm. 119. Wherewithall 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. Psal. 78. &c. All notably showing, how highly God required that every Father, and Master of a Family, should be so perfect and skillful 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 holiness, and righteousness: but be able to teach, and instruct their Children, and Families, from generation to generation. To put the which in practice, 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. where he termeth these grounds and principles of Religion, the doctrine of the beginning of Christ: and compareth such as have 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 therefore exhorteth, that leaving these things, they should be led forward to perfection. Hereunto tendeth also the doctrine of the Apostle Paul, Ephes. 4. 1. Thes. 4. 2. Tim. 2. and in sundry other places.

In the Primitive Church (after the days of the Apostles) there were two sorts of such, as were catechized, 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 Jews, 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 Lord's Supper.

The second sort, were such as were borne 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 manner,) hath continued in the Church of Christ, even unto this day.

Now, [Reasons.] 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 [ 1] express commandment of God, whereof I have spoken before. Another main and [ 2] 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 built thereupon cannot possibly stand: so, in whomsoever these doctrines and beginnings of Christianity are not settled, and established: let such a one make what fair 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 miserably deceive himself. There is undoubtedly no more stableness in the Christianity of such a one, nor anymore reckoning to be made of it, then of a building without a good foundation, ready with every blast of wind to be overturned.

[Use 1] 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 upon 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. Whereas many, yea the greatest part, on the other side, are so simple 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 be fed with milk, and cannot digest strong meat.

Now as it is in vain, to offer strong meat to new borne 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 Ministry, as neglect a constant, and conscionable discharge of this duty, and either teach not at all, or account it sufficient only to preach: so for the love of your salvation, and to the end you might either be built up towards God's Kingdom, by such degrees as he hath sanctified, or utterly made without excuse, and not be able to plead (when ye appear before God, and are called to an account,) that you would have learned, if you might have been taught. As I have been accustomed many years 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 Lord's Supper, (which is shortly to be celebrated, and whereof ye make reckoning, for the most part, to be partakers:) My purpose is, (through God's assistance) to begin now, a brief and plain exposition of these few points, which (from among the rest) I have 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 have profited: You speak not as Parrots, but with soundness of judgment, and understanding.

[Use 2] As the Minister, as a wise and faithful Steward, ought to give to everyone 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 God's grace, and mercy in Christ Jesus, and to terrify with the threatenings of his judgments, according to the diverse 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 servants; but they ought to be chiefly careful for the good of their souls. Many think that if they find their Servants sufficient meat and drink, and pay them their wag • s, they have sufficiently discharged themselves, but they are greatly deceived. For what do they more herein, then the very Turks 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 heirs and inheritors of the Kingdom of Heaven: What do they more, then the very Jews 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 our selves; catechizing our youth, teaching the ignorant, reading the Scriptures, singing of Psalms, examining our Children, and Servants, how they profit by the public Ministry, what Doctrines have 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 Joshua, chapter 24. I and my House will serve the LORD. And every Mistress and Dame should be as Queen Hester, who answered Mordecai; I and my Maids will do likewise. Herein have we also the notable example of David, as Psalm 101. 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 our selves, and those that depend upon us, a passage, and entrance into God's 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 Servants, in the doctrine of salvation: that they have 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 God's mercy, and favor in Christ Jesus? It is too apparent. But I pass to a third use.

As to the being of an house, there [Use 3] must not only a foundation be laid, but the rest of the building in order insue: so to the being of a sound and absolute Christian, there must not only 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 deed, an unseemly thing, for such as have 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 have heard the Principles of Religion, with other Doctrines of the Gospel, plainly, and familiarly taught: we have had liberty, and opportunity, many days and years together, to meditate upon them, and to exercise our selves in them. Is it not then a very great shame, and an intolerable unthankfulness, that we should continue to be 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: we 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 men's hearts, that ignorance is the mother of devotion; And that if they can say the Lord's 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 labor 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 be more grieved with that which they want, for the enriching and furnishing of their souls; then joyous in that which they have 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 holiness will serve the turn: Such a man hath undoubtedly no true zeal, no true holiness, 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 years; but yet remain very children in knowledge and understanding of heavenly matters: Neere 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, be 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 anymore unapt, or unwilling to be taught.

I have known many in this Congregation, even from their childhood; and among the rest, some of them twenty years, some ten, some more, and some less: In all which space, as they cannot deny but that they have had sufficient time: So may I boldly, and with good conscience (I praise God) affirm, that they have had means in some good measure to be nourished in the way of salvation, and to be built up towards God's Kingdom, in the sanctifying graces of his blessed Spirit. But can it be said withal, that they have received this nourishment, and are so built 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 shame, and reproof. Many of us are grown in wealth, but not in Religion; grown in years, 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 years since. Stepping a foot forward (as it were) some Sabbath days when they list to come to y ^e Church, and to lend an ear to the hearing of God's Word: but running much faster from it, even the greatest part of those very days, besides all the other days of the weeks 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, be 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 labor and pains that a Minister of Christ can take in preaching, exhortation, and doctrine will be able to help him forward again in many days. The way to Heaven is an ascent, and a going upwards; but this is a declining and a going downwards. And easily (as we 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 hours, 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 have hard hearts, and to be deadly enemies to the salvation of God's 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 only 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 Ministry and preaching of it, that so we may not enjoy so great a grace in vain, but take the opportunity (whiles he in mercy doth vouchsafe it) to be built up from one degree of holiness to another, even until we become perfect members of Jesus Christ, and enjoy eternal life.

EXPOSITION.

THis term, or phrase of speech, Religion, is derived from a word which signifieth to forsake, or leave off, because thereby we 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 Wedlocke. 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 have no fellowship at all with God; they are no members of Jesus Christ; they are not sealed to eternal life, but Truce-breakers, disloyal, and infamous before the face of God. Secondly, when we speak of Christian Religion, we mean the Religion of Jesus Christ. For the word Christian, is derived from Christ, of whom we have the name of Christians, being inseparably 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 acknowledge, and make profession of: and secondly, how and after what manner the fame 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 have in Christ Jesus 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 Hebrews, chapter 3. call Christ Jesus the High Priest of our profession. 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 have the examples of the Apostles, 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 Jesus 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 men's consciences: • will labor to make it yet more apparent, by some special reasons.

First, the confession of our Faith, and [Reason 1] hope in Christ Jesus, 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 Savior, Math. 10. 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 be utterly cast out of his presence, and from all partaking of his grace, and favor.

Secondly, this confession is a necessary [Reason 2] fruit, and consequence of Faith. For where true Faith is in the heart, there will follow confession with the mouth, as 2. Cor. 4. Because (saith the Apostle) we have the same Spirit of Faith, according as it is written; I believed, and therefore have I spoken: We also believe, 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 Jesus with thy mouth, (saith the Apostle, Rom. 10 ) and believe 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 [Reason 3] 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. 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, John. 1. Rabbi, thou art the Son of GOD, thou art that King of Israel. Of Peter, Matthew 16. in the name of all the Disciples, Thou art the Christ, that Son of the living God. And John. 6. Lord, to whom shall we go? Thou hast the words of eternal life. And we believe, & know, that thou art that Christ, that Son of the living God, 1. John. 4. And whosoever confesseth, that Jesus is the Son of God, in him dwelleth God, & he in God. Thus you see some reasons, wherefor every true Christian must confess, & acknowledge 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 servants of God, after their Calling, and conversation to the Faith of Christ. Whereby the truth of this point is clearly confirmed, that herein we have a notable argument, that we are true Christians indeed, and do undoubtedly belong to eternal life: if we have so profited by the preaching of the Gospel, as that together with the planting, and establishing of a true, & lively faith in Christ Jesus, to the free, and particular forgiveness of our sins, to our justification, and salvation: We find our selves 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 intolerable an unthankfulness 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 Savior himself, Math. 10. which I alleged before: This is further manifest, 2. Tim. 2. If we deny him, he will also deny us.

Now let us consider what profitable uses may be made of this.

[Use 1] First, we may see by that which hath been spoken, that we are not left at our own liberty, whether we 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 we will believe, or no; or whether we will be saved, or not. They that think the confession of the truth of the Gospel, and Religion of Jesus 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.

[Use 2] Secondly, we see that it is not enough for us not to deny Christ, & the Gospel, but it is required of us, that we 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 our selves strongly upon the promise of Christ, that the salvation of our souls shall follow after, and that no man shall be able to take it from us. This made the Apostle say, 2. Tim. 1. For this cause I suffer those things, but I am not ashamed, for I know whom I have believed: and I am persuaded he is able to keep that which I have committed unto him against that day.

Thirdly, it is required of us, that we [Use 3] show our selves 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 honor of God, when his servants 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. Sanctify the Lord in your hearts, and be 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.

[Use 4] Fourthly: if it be a duty that lieth upon us, to make profession of our Faith & Religion: It is then of necessity that we labor 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 we know not? or manifest that to others, whereof we are ignorant our selves?

[Use 5] 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 upon to pray for the Spirit of strength & courage, that we may be able to stand in the time of danger. For it is not in all that know, and acknowledge the truth in their hearts, to avouch it, & to maintain it, to confess it, and to stand to it: but this is only in such as have received, the strengthening power, and grace of Christ. And therefore notably saith the Apostle of himself, Phil. 4. I am able to do all things through the help of Christ who strengtheneth me. And so prayeth he for the Colossians, chapter 1. that they might be strengthened through the glorious power of Christ.

This may suffice to be spoken in this place concerning confession, or acknowledging of the truth. In the handling whereof I have been the more large; not only 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 everyone be 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 men's 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 Jesus 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 everyone 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 Christ's 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 be discouraged, but to hold fast the profession of the glorious Gospel of Jesus Christ, without wavering: Patiently in regard thereof passing through honor, and dishonor, through evil report, and good report, not being dismayed, how odious and contemptible soever it be in the world: and what trouble, afflictions, or persecutions, may come upon us, for well discharging our consciences in this behalf: Saying everyone with the Apostle, Rom. 1. I am not ashamed of the Gospel of Christ: it is the power of God to salvation. And with the Prophet David, Psalm 119. 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 be sincere, upright, unfeigned, and free from all hypocrisy, and dissimulation: Let us observe, and know, that such professors only have evermore been accepted, and approved of God. There have always been two sorts of such, as have made profession of the truth: the profession of the one sort, consisting only in words, and outward shows: but the profession of the other, not only outward, but proceeding from a faithful, and sincere affection. Of both these sorts, had our Lord Jesus Christ experience, John 6. Some of the Jews followed him from place to place, with honest, and good hearts, unfeignedly desiring to be taught, and instructed by him in the way of salvation; not murmuring when they heard anything 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 only 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 have 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, & heard Christ reprove such carnal affections, and exhort them to labor, not for the meat which perisheth, but for the meat which endureth to eternal life: then they began to murmur and grudge, and to be 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. 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 only outward, and therefore rejected of the Lord: but Abel his sacrifice and service, was not only outward, but proceeding from a faithful, and sincere heart. According as Heb. 11. 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 servants of God: but yet only Isaac and Jacob were true worshippers, and faithful servants, as Heb. 11. & 12. In Psalm 50. the Lord himself expostulateth the matter, & with great authority reasoneth with such, whose religion is only in words, and outward shows, saying, What hast thou to do, to declare mine Ordinance, that thou shouldest 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, Floore, & of the Net: as Mat. 13. &c. For as in a Field that is sown, there comes up not only good Corn, but Thistles, and other weeds: and in a threshing Floore there is not only pure wheat, but also chaff: and as in a Net, that is cast into the water, there comes up not only good things, but also bad: So in the visible Church, among such as profess the Gospel, there are not only such as are sincere, & faithful, but hypocrites also, and faithless worshippers, and seruers of God: Not only 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 be 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 have 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 have only a show of true Religion and godliness, being void of all faithful obedience towards God. But the Religion of the other sort is in all goodness, righteousness, and truth, they still endeavoring to practice, 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; we are Protestants; and we profess the Gospel: but they have a care, and conscience to amend their lives, and to be 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 holiness, 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. striving against the corrupt lusts, and motions of their hearts; and with the Apostle, chapter 3. forgetting that which is behind, and endeavoring themselves unto that which is before, yea, following hard towards for the price of the high Calling of God in Jesus 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. do cleave unto the Lord. The Hypocrite will oftentimes abstain from the grosest 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. 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 anything with such affections as God's Children do, who are allured with the mercy of God, and love of Christ: as Psal. 130. But mercy is with thee, that thou mayest be feared. And as the Apostle saith of himself, and of all the rest of the faithful, 2. Cor. 9. The love of Christ constraineth us, &c. Many more particulars might be remembered to manifest this difference betwixt the true-hearted Christian, and the carnal Gospeller, or counterfeit Professor. But by this we may clearly see, and discern, that it is no sufficient argument to prove any man to be 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 Jews in time past, and yet, as the Apostle teacheth, Rom. 2. were but Jews outward: And so, all this, and much more may we 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 be but Hypocrites. And the Reasons are: First, because the promises of God's [Reason 1] grace, and mercy in Christ, are not tied to such outward circumstances, and observations, but belong only to such as are elected, and humbled by God's Spirit, to walk in the obedience of his good will. [Reason 2] And secondly, because God abhorreth all halting in his service, and will not accept the heart by halves, nor be served by piecemeale, as Saul did, 1. Sam. 15. but he will have the whole heart to be given unto him, as that which he especially respecteth, and aimeth at. And therefore Pro. 23. My son, give me thy heart, and let thy eyes delight in my ways.

[Use 1] And now to make some use of this. First we see by that which hath been spoken, that to approve our selves good Christians, we must not content our selves with outward circumstances in Religion: but having a reverend fear of the Lord's Majesty imprinted in our hearts, and inwardly in our souls, respecting his blessed will, and faithfully remembering his immeasurable love, and tender kindness towards us in Christ Jesus: We must perform all outward circumstances, in coming to the Church, in hearing the Word, &c. as fruits of our true, and inward zeal to God's 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 be not sincere and sound, and do not directly aim at God's glory, and at the obedience of his commandments, 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 Jews, Isaiah 1. Who required this at your hands, to tread in my Courts? For as the Apostle saith of Circumcision, so it is true of Christiā 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.

They that content themselves with a bare profession of Religion, having no care, nor conscience withal, 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 have taken root in their hearts: the fruits which proceed from them, are not y ^e fruits thereof, planted in their hearts by God's 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 Jesus Christ himself, Math. 7. Not everyone 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. ) are just before God, but the doers of the Law shall be justified. And therefore, I am. 1. Be ye doers of the Word, and not hearers only, deceiving your own selves. Hereunto also appertain the words of our Lord Jesus Christ unto his Disciple, Luke 6. 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 servants of Christ, must have an holy desire and endeavor, to walk in the obedience of his Commandments; 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, Ier. 7. ) 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, [Use 2] must be joined with the mouth, in word, and profession: it highly standeth us upon 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 unsavory, and unwholesome: so as long as the heart and mind, from whence all the actions of man's life proceed, doth remain corrupt, and unsound, it is utterly impossible to perform anything 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, 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 have a fruitful increase, either of Corn, or of any other commodity: he will first apply himself, to clear, and root out of his Land, all evil Weeds, Brambles, and Briars, that may hinder the growth of it: so, to the end we 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 God's grace, & so allure us to the vanities of this world, that we shall never be able to perform any holy obedience unto y ^e Lord. This doth our Lord Jesus Christ confirm, Math. 6. If the light that is in thee, be 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 be corrupt, defiled, and disordered: how great (as Christ saith) is that darkness? No marvel is it then, though men do most licentiously wallow in all kind of ungodliness and sensuality. For this cause most notably, Ephes. 4. 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 holiness. Whereby he plainly showeth, that it is of necessity, that we have the affections, and dispositions of our hearts and minds 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 impossible, to have 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: For the natural man perceiveth not the things that are of God's Spirit: but it is a special work of God's grace, and therefore by faithful and fervent prayer, to be 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 holiness, 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.

EXPOSITION.

BEfore I enter into the particular branches of the description: Seeing that not only the natural man, (as the Apostle teacheth, 1. Cor. 2. ) 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 man's wisdom. And yet, notwithstanding, such is our estate and condition, who are mortal men living in this world, that we can be ignorant of nothing, with greater danger: forasmuch as to this end we were created, and are called to heavenly grace; that we should know, acknowledge, worship, fear, serve, and glorify him. For this cause, not grounding any opinion upon men's determinations, or weak definitions, (lest we 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 honor of his high and heavenly Majesty: Let this always stand with us for a perpetual rule, that God cannot be rightly known, but by his Word; and that if we curiously search, and inquire further of him then the Scriptures do teach, we are worthy to be blinded, and punished for over-great presumptiō. We may read, Exod. 19. 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, we 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 we have, Judges 13. and Isaiah 6. and in diverse other places, as we shall see further hereafter. In some of which, this was a common saying, We shall die, because the Lord hath appeared unto us. And therefore 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 God's wisdom, strength, and pureness. And that not without cause: For we see, Gen. 18. how Abraham, the nearer that he came to behold the glory of God, the better did he acknowledge himself to be dust and ashes. We may see also, 1. Kings 19. how Elias could not abide his coming unto him with uncovered face: and which we also read of Moses, Exod. 3. So terrible is the beholding of his Majesty. And this is that which the Prophet Isaiah speaketh of, chapter 24. The Sun shall blush, and the Moon shall be 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 man's mouth utter words answerable to so great a Majesty.

For if it could be conceived in the mind, [Reason 1] 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 we 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 minds, in all our thoughts concerning God. Look how much we endeavor our selves to comprehend the things of God: by so much are we blinded in the light of our cogitations.

[Reason 2] 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 cleerenes; stronger then all strength; mightier then all might; wiser then all wisdom; and more better, iuster, and gentler, then all goodness, justice, 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 it self 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 withal, 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. We 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 have propounded: The Scripture affording sufficient testimony for the proof of every of them, as I have partly shown before, and as shall more fully appear (God willing) in that which followeth.

God is a Spirit, John. 4.24. 2. Cor. 3.17.

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 only that God is invisible, according as it is said, John. 1. No man hath seen God at any time: And 1. Tim. 6. that he only 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 Savior, Luke 24. Handle me, and see: for a Spirit hath not flesh and bones, as ye see me have. Whereupon follow these two notes: First, that he is to be worshipped in Spirit and Truth; as our Lord Jesus Christ himself teacheth, John 4. 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 anything made of gold, and silver, of wood or stone, 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 Isaiah, ch. 40. ) and what similitude will ye set up to him? And Deut 4. 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 middes 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. We may see also in diverse 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 have 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 stone, or any other such like thing: as Isaiah 42.44, &c.

Which is most simple. Exod. 3.14. Ia. 1.17.

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. 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 man's 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. Levite. 19.2. Revel. 15.4.

He is rightly said to be most holy, not only because naturally, and substantially he is so, and unto whose Holiness no Angels or Saints may be 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 have place with him, as Psal. 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 holiness, sanctifying, purging, and consecrating us to himself, by his holy Spirit, and separating us from all uncleanness, that we might serve him in holiness and righteousness, all the days of our life.

Eternal. Psal. 90.1, 2. Rom. 16.26.

That is to say, of such a Being, as is without beginning, and without ending, as Psalm. 90. Before the mountains were made, and before thou haddest formed the earth, and the world: even from everlasting to everlasting thou art our God. And a little after, A thousand years in thy sight, are as yesterday when it is past, and as a watch in the night. Also Psal. 102. where he saith, that the heavens, 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 years shall not fail. And before, But thou, O Lord, doest remain forever, 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 years, but is at this present, and shall be forever, of the same glory, and majesty, power, and sufficiency, for the effecting of whatsoever pleaseth him, as he was at the first. As again, Isaiah 41. I the Lord am the first, and with the last I am the same. And Chap. 44. I am the first, and the last, and without me there is no God. To this effect also Dan. 6. and in many other places that might be remembered. Let the days be never so many, that we can call to an account, and let us multiply years into the longest continuance, that in our thoughts we 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. Epist. One day is as a thousand years, and a thousand years, 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 days, nor times, he is to be measured, and comprehended: so is the very same consideration to be had, of all the Essentiall 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 upon 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 judgments upon the wicked, with infinite other particulars that might be remembered. Everyone 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. 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. Ier. 23.23.24.

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 endued with excellent gifts, and graces of God's Spirit, preferred above the rest, to the hearing & understanding, of the deep secrets of God's wisdom, and counsel, as 2. Cor. 12. 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 upon 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. O the depth of the riches, both of the wisdom, and knowledge of God: how unsearchable are his judgments, and his ways past finding out! This confirmeth the Prophet David also, Psal. 36, where he saith, That the righteousness of GOD is like to a mighty mountain, and his judgments are like a great deep. And hereupon also doth Zophar demand of Job, chap. 11. Canst thou by searching find out God? canst thou find out the Almighty to his perfection? Plainly giving 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. ) belong to the Lord our God, but the things revealed, belong to us, and to our children forever.

Of inestimable glory, Majesty, Exod. 4.34, 35. chap. 33.20.

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, and I will proclaim the name of the Lord before thee, &c. And a little after, Thou canst not see my face, that is, have 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 upon 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 it self, shall not be seen. Such is our weakness, and corruption through sin, that we cannot abide the beholding of the Lord's wonderful majesty, according as hereof we have another example in the people of Israel, at his appearing unto them at Mount Sinai, Exodus 20. and Deut. 5. it being there recorded, that why- the Lord stood upon 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, Talke 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 have heard the voice of the words of this people which they have spoken unto thee: they have well spoken, all that they have said: O that there were such an heart in them to fear me, &c.

And power, Isaiah 40.10.

The general necessity of faith must evermore have this special included in it, to believe, that God is of sufficient might and power to effect, and accomplish whatsoever pleaseth him, as Math. 19. With God all things are possible. This special was included in the general faith of Abraham, without which he could never have believed the promises of God. Without a firm faith, I say, in God's omnipo • encie, and Almighty power, how could Ab •• ham possibly have believed, that his seed shou • d 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 judgment of flesh and bleed, was altogether unlikely, and impossible, but yet Abraham knowing that there was nothing impossible 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, giving glory to God: and being fully persuaded, that what he had promised, he was able to perform. The like faith and resolution in God's Almighty power, was also in the virgin Mary, believing that she should conceive, and bring forth a Son, 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 have 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, but after they have 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 days.) so long his power endureth, without being subject to any passions, impediment, or incommodity, and therefore most notably, Psal 115. Our God is in heaven, he doeth whatsoever he will.

All-sufficient, Gen. 17.1.

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, 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. 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 be 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 justice, and man's salvation do require it. I am God all-sufficient, said the Lord to Abraham, Gen. 17. 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 only guard, and protection of God is sufficient for us:) we boldly despise, whatsoever in the world is against our salvation.

Only wise, Rom. 16.27.

The Lord God alone, and none but God, may truly and properly be said to be wise & prudent: as Rom. 16. To God only wise. And 1. Tim. 1. in a like conclusion of thanksgiving, Unto God only wise (saith he) be honor and glory, forever and ever, Amen. If a man should dispute with God, saith Job, Chap. 9. he could not answer him one of a thousand, he is wise in heart. And again, Chap. 12. 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 only, and hid from the eyes of all living creatures. 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 have 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, Ier. Chap. 51. He hath established the world by his wisdom, and stretched out the heavens 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 endued withal, 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.

Only good, Math. 19.17.

There is none good, but God alone, neither anything that truly deserveth to be accounted good, but what proceedeth only 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) we must take heed that we respect them not as they are in themselves, but acknowledge, that all the praise, honor, and glory, belongeth unto the Lord, who only, and alone, is good, 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 tree to be good, from which they are gathered. Secondly, who can rehearse the thousand part of those things, which be daily bestowed by God's goodness, not only upon the godly, but even also upon the wicked, whom in justice and righteousness he might destroy? And if we seek the Scripture, the testimonies of God's goodness therein, are exceeding many. But I need not stand much upon 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 honor with more admiration, then his endless and infinite goodness.

Most just, Deut. 32.4. Psal. 145.17.

As the Lord God is righteous in all his ways, and holy in all his works, as the Prophet pronounceth, Psal. 145. 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. where he saith, that the judgment 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 favor; 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 upon malice, and sometimes through ignorance, and want of sound wisdom to discerue, acquitting those as guiltless, who deserve to be punished, and condemning those as guilty, who have not offended: but as the Apostle speaketh, Act. 17. He will judge the world in righteousness, by that man whom he hath appointed. Before his judgment seat, there neither is, nor shall be any daubing, or saluing up of bad matters, no inducement by gifts; no affection, or partiality, in respect of persons; no favoring 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 judgment, 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.

God is merciful, not to all that have need of his mercy; for such mercy should not stand with his justice: but he is merciful to all them that crave mercy at his hands, in the name and mediation of Jesus 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 Justice of God: forasmuch as our Lord Jesus 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 be 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 we either do, or can possibly enjoy, and have imparted unto us; as I am. 1. 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 Jesus 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 Jews, 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 be 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 highness and excellency of his grace and favor. None can sufficiently extol and magnify this wonderful mercy. Rightly may we say hereof with the Prophet, Psa. 36. That it reacheth unto the Heavens. And sufficient cause have we in regard hereof, to confess with the same Prophet again, Psal. 103. That the Lord is full of compassion and mercy. In that (I say) whereas we are by nature the children of wrath as well as others; aliens from the commonwealth of Israel, strangers from the Couenants of Promise, and had no hope, and were without God in the world, as the Apostle speaketh, Ephes. 2. having our cogitations darkened, &c. as Ephes. 4 and being full of all unrighteousness, &c. as Rom. 1. He hath vouchsafed to receive us unto mercy, and freely in Christ Jesus to forgive our sins: Yea, so to accept us through the free imputation of his righteousness, and obedience, as if in our selves we were holy and righteous.

And therefore one, Deut. 6.4. Psal. 18.31. 1. Cor. 8.6.

Necessarily doth it follow, upon that which goeth before, that God is one. Not one of these divine Attributes, which have 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 holiness, justice, goodness, and mercy it self. To prove that there is but one true, eternal, and everliving God, who only, and alone, is to be believed in, called upon, worshipped, loved, feared, served, and obeyed, the Scripture affordeth plentiful Testimony. As first, Mar. 12. in the answer of our Lord Jesus Christ unto a certain Scribe, who demanding of him which is the first commandment of all? He answered out of Exodus 20. and Deut. 6. The first of all the commandments is, Hear, Israel, The Lord our God, is the only 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 Jews, and Turks, who glory much in the acknowledging of one only God: I will therefore pass from it, and proceed to show, in as few words as I can, how this only 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, but one only 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. ) that bear Record in Heaven; the Father, the Word, and the Holy Ghost, and these three are one. In Matthew 28. 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 John. 15. and 16. he hath these words, When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, he shall lead you into all truth, &c. Here have 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 us. Hereunto belong also the testimonies of John the Baptist, John. 1. chap. 3. 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. where the Angel Gabriel declaring the mystery of the Lord's Incarnation; speaketh after this manner to the blessed Virgin Mary: The Holy Ghost (saith he) shall come upon thee, and the power of the most Highest shall overshadow thee; therefore also that holy thing that shall be borne, shall be called the Son of God. Here we have 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 we must so believe in God, that we refer one, and the same glorification to every Person. For there is no difference of Faith in this respect. We must not have a greater Faith in the Father, then in the Son, and in the Holy Ghost: but the measure, and manner 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 we 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 everyone inclining to consider, first God. [Reason] afterward his wisdom which springeth from him; and finally the power, whereby he executeth the Ordinances, and Decrees of his counsel.

[Use 1] For some use of this point, we must learn from hence, so to believe in God, that we never confound the several properties of the Godhead, which in respect of our weak capacity, are thus termed the persons of the Trinity; but that we 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, Brightnes, & 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 y ^e 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 inseperable.

[Use 2] This Doctrine of the Trinity is necessary to be learned, and understood of all true Christians, and that in respect of God's glory, and of our own salvation. For no man shall be saved without the knowledge of the Father: but the Father is not known without the Son; whosoever therefore denieth the Son, he hath not the Father, as 1. John. 2. Again, No man is saved without faith in Christ the Son, as John. 3. And how shall any man believe in him, of whom he hath not heard? as Rom. 10. It highly therefore standeth us upon, to have the knowledge of the Son of God, that we may believe in him to eternal life. In like manner; No man is saved without the knowledge of the Holy Ghost: For if any man have not the Spirit of Christ, he is none of his, as Rom. 8. 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 Savior, John. 14. that the world cannot receive the Spirit of Truth, because it seeth him not, neither knoweth him.

EXPOSITION.

THis is not to be understood of man's 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. 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 holiness, as the Apostle expounds it, Ephes. 4. He gave unto man, not only a mind to know, and acknowledge 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 favor 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. and 1. Cor. 15. So, the happiness of Adam in like manner, as touching his soul, was exceeding great, he having a mind, not only 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, joy, and pleasure, hath all things belonging to perfect happiness: as Psal. 16. Thou wilt show me the path of life. In thy presence is the fullness of joy, and at thy right hand there are pleasures for evermore.

Whereas therefore it is said, that we 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 have we 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 conjunction which he had with him; yea, all holiness, 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 withal lose all the streams that flowed from thence, belonging either to soul or body. Thus, you see, [Reason] how we are become by nature the children of wrath, &c. For whatsoever gifts it pleased y ^e Lord to bestow upon 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 only from himself, but from all his posterity. The History of the fall of Man, is expressly recorded, Gen. 2. 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 Justice, but swerved therefrom, and most wretchedly transgressed the Commandment of God, by obeying the Devil, and in giving credit to his lying speeches, performing thereby unto the Devil 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 offspring, 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 have now no power so much as to think a good thought, to desire, or to perform anything, purely, and holily before the Lord: but are all without exception, spiritually dead in trespasses and sins:) the holy Scripture witnesseth in diverse places: as John. 5. where our Lord Jesus 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 graves; but unto the power and dominion, that sin, and natural corruption hath over all men, and wherewith they are so miserably 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 carcass to restore it self to a natural life. In this sense so speaketh the Apostle of the faithful, Ephes. 2. and Col. 2. 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 borne anew. The Lord (saith Moses, Gen. 6. and 8. ) saw that the wickedness of man was great, and that all the imaginations of the thoughts of his heart are only evil continually even from his youth. Hereupon also saith the Prophet Ier. cha. 17. The heart of man is deceitful, and wicked above all things, who can know it? And in this regard Job 15. is man called Abominable and filthy, which drinketh iniquity like water. Also Psalm. 51. Behold, I was borne in iniquity, and in sin hath my mother conceived me: and Io. 3. That which is borne of the flesh (saith Christ) is flesh. And Rom. 8. to be carnally minded, is death. And Io. 8. Whosoever committeth sin, is the servant of sin. And hereunto also belongeth that, which the Apostle beateth upon out of the Psalm, there is none righteous, no not one, There is none that understandeth, there is none that seeketh GOD: they have all gone out of the way, they have been made altogether unprofitable, there is none that doeth good, no not one. Every of these testimonies plainly proving, not only, 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 impossible, that flesh should bring forth anything, but that which is fleshly, and corrupt. And therefore Gen. 5. it is said, that Adam begat 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 our selves, 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 upon, 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 innocence, then as the bodies of his posterity should have been majestical, and exceeding comely in every part, so should their souls have been also without inordinate appetites, and unlawful lusts, all their thoughts, words, and actions, should have been pure, holy, sound, and good. But by reason of his transgression, as he begat 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 God's grace, do beget such children, as are, in like manner, godly, and well affected: 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, engraffe it in his Son, but as our Savior speaketh, Io. 3. 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 swerve 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.

[Reason 2] 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 only defile those that commit it, but even all their actions of greatest devotion: as Levite. 18. and Ezech. 20. where they that commit it, are expressly said to be defiled with it. As also Hag. 2. 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 [Reason 3] them that work iniquity, as the Prophet saith, Psal. 5. so, he cannot in his justice 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, we may see among other places, Psalm. 92. For lo, thine enemies, O Lord, (saith David) for lo, thine enemies shall perish, and all the workers of iniquity shall be destroyed. And if together with this, we 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 have 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 [Use 1] Freewill is evidently discovered, to be false, and blasphemous, they attributing that to the nature of man, which is the special work of God's grace, and blessed Spirit. The which assertion of theirs, although we disclaim, yet do we not hold; neither doth it follow upon that which hath now been spoken, that man by nature is no better then a stone, or stock, without any understanding, or will at all left, but that by sin he is spoiled of all ability, either to understand, to will, or to do anything aright. He is spoiled (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 naught. To will evil we are able, but to will well, there is in us, no power, or ability at all.

[Use 2] Secondly, we may gather from that which hath been delivered, that it is a first step to God's grace, when men truly know, and acknowledge 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 Jesus, nor any fit matter for the same to work upon. But yet, howsoever this be the natural condition of all without exception, yet few there be that truly know it, and fewer that do unfeignedly acknowledge it, Cain, Pharaoh, Esau, Ahab, Judas, 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 unfeignedly 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 upon them, as he was a just, and righteous Judge. If we diligently search, and examine our selves, we 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 God's Spirit we prepare our selves to prayer; if we look into the corners of our hearts, we shall find much unfitness for so holy an action, and no such cheerfulness as we ought to have: and in the action it self of prayer, great weakness, many idle and wandering cogitations, and so, as very often, we have one thing in our mouths, and another thing in our minds. Upon examination, we 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 God's word, so prepared as we should do, and in the act of hearing, are so hindered from a religious attention, through by-thoughts, and wandering 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 God's worship and service, we 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.

[Use 3] 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, but in many things (as Saint James saith) we sin all, that therefore we be duly mindful, as we tender the glory of God, & our own salvation, not only with penitent hearts to acknowledge 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 holiness and righteousness, all the days of our life.

By grace we are not only freed from the power and dominion of sin: but also made the children and heirs of God; yea, coheirs with Christ.

Rightly are we 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 honor and dignity, but only the mere grace and free mercy of God, who so loved us, as S. John speaketh, 1. Epist. 3. Behold, what love the Father hath given us (saith he) that we should be 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 be admired, and regarded. For is it not (indeed) a wonderful and unspeakable love, that we being by nature the children of wrath, should yet be accounted, and be indeed the sons and daughters of God? that we being in our selves, 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 favor, 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 honor and dignity, to be the sons & children of rich and wealthy Parents; of Noble, and Honorable P •• sonages, and especially of great Princes, and Monarks. And surely, so it is, if we look no further then the world. But if with a spiritual eye, and regenerate consideration, we enter into the examination of the matter, we shall find, that even the poorest, and miserablest creature that is in the world (if he be 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 honor, if together with these outward good things, they have not received the Spirit of Adoption.

[Reason 1] For why? The Princes, the Nobles, and rich men of the world, though they give their children all that they have, 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, that a man is rich, and in honor now; and within a little while, base, & beggarly, having little or nothing of his own, to sustain himself withal. Whereas, the honor, and wealth, which God bestoweth upon his adopted children, is incorruptible, and everlasting. The one perisheth, (as our Savior speaketh, John. 6.) the other endureth to eternal life. Far more excellent therefore is the estate of God's children, then the condition of the sons and children of men. And so high a Prerogatiue is it, to have God to be our Father.

For this our heavenly Father, as he [Reason 2] 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 Isaiah 49. Can a woman forget her Child, and not have compassion on the Son of her womb? though they should forget, yet will not I forget thee, &c. And Mat. 7. 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 [Reason 3] again, towards his children, doth his goodness appear; that although he hath of his own, a dear and only 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 heirs with the same his natural and dearly beloved Son, giving them possession of one and the same inheritance with him. For as it is, Rom. 8. If we be children, then are we also heirs. Moreover, whereas, among the sons and children of men, not all are heirs, but commonly the eldest, and first borne: in this adoption, all the children are heirs, as well the youngest, as the eldest.

[Reason 4] Now further, as God's 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, 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 Jesus Christ. And as it is 1. Sam. 15. The strength of Israel will not lie, nor repent: for he is not as a man, that he should repent. And Numb. 23. 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. As God is unchangeable in his essence, as Mal. 3. 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. 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 upon 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 have 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 have sinned. He indueth 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 only much more pleasant, but also much more honorable; and not only much more honorable 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 [Reason 5] mortal men. For by this love and kindness of the Lord, we have communion with Christ, then the which, what can be more sweet and pleasant? And what can be either more honorable, or more profitable, then to be the brethren of Christ, and coheirs with him? Again, as I have shown 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 honorable, 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 everyone 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, have a right of inheritance not only to the Kingdom of Heaven, but even also to this world. The Apostle, Heb. 1. 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. Thou art my Son, this day have 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 Jesus, is Abraham said to be the heir of the world. 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. For this cause thus pronounceth our Lord Jesus Christ, Math. 5. Blessed are the meek, for they shall inherit the earth. And in 1. Cor. 3. All are yours, and ye Christ's, and Christ God's. 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 all 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. Doest 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, & doest 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 have partly shown before, and have often occasion to consider it at large. And therefore now in a word, whosoever doth truly & faithfully believe in Christ Jesus, and in his righteousness, and redemption, such a one is undoubtedly the C • ild of God; & be 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 we 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 judgment 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 be 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, 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 quite stripped out of all, and as the rich man in the flame of fire, (of whom we read Luk. 16. ) though they entreat never so much for a drop of water to cool their tongues: yet shall they languish most fearfully forever, 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, [Use 1] then such as are destitute of this special grace, must of necessity be the children of the devil. For no medium, or indifferent abiding can there be in this behalf, betwixt the children of God, and the children of the devil. 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 holiness and righteousness, according to their several places and callings, and the diverse occasions that are offered: So doth the devil on the contrary, reign, and rule in the hearts of all his children of disobedience, whereby with delight and greediness they endeavor themselves to fulfill his lusts in all ungodliness and unrighteousness, to the dishonor 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 devil labor, and endeavor 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 acknowledge, nor make confession of them. Here then is fit occasion offered, to try and examine our selves in what estate we stand before God, whether we have received the Spirit of Adoption, and be in the number of his dear and beloved Children or no.

[Use 2] To the end we may have a comfortable assurance, that we are in this number, it highly behooveth 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 we embrace the promises of GOD in Christ, and so are made his adopted Children, according to that, Io. 1. As many as received him, to them he gave power to become the Sons of God, even to them that believe in his name. And Gal. 3. Ye are all the Sons of God by faith in Christ. Although we 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 we may see in the example of the Jews, (who had Abraham to their father,) unless we truly and faithfully believe 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 only 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 only by faith. They that are endued with a true and lively faith in Jesus 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 only are preferred to this dignity and honor, who are pure, and without sin, worthy to be admitted into the fellowship of this heavenly kindred: For if the dignity should hang upon 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. ) And therefore notably saith the Euang. that it belongeth unto them which believe 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 only do receive Christ, and they only through him, are made the adopted childrē of God, and co-heirs with Christ of eternal life; as to this effect speaketh the Scripture in many other places.

[Use 3] 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 enflame 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 have all the Children of God settled in their harts by the holy Spirit of God, as Rom. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Which love of ours towards God, must yet be acknowledged to proceed from the fountain of his love towards us, he loving us first, as S ^t . John teacheth, 1. Epist. 4. And without whose love towards us, we should never have been affected with any true love towards him. Now what it is to love God aright, and as he is to be loved, S ^t . John. 1. Epist. 2. doth plainly declare, saying, He that keepeth his Word, in him is the love of God perfect indeed: hereby we know that we are in him. So we see, that to love the Lord God, with a sincere affection, is to keep his Word, to yield obedience to his Commandments. This is that which the Lord requireth of all such as love him, and herein doth all the holiness, and sanctification of God's children consist. As this might further be shown out of Deut. 6. and Chap. 30. John. 14, &c.

Last of all, seeing by this grace of Adoption, we are not only the children of God, [Use 4] and the brethren of Christ, but the brethren also of one another, according to that of our Savior, Math. 23. All ye are brethren. This must teach us to love one another with brotherly love, as Rom. 12. 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 led, and allured, by the very law of nature: For we may see this kind of love, even among such as have no spark at all of the true fear of GOD. But the love wherewith God's 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 only the good of such as are loved, and desiring and endeavoring to make them joint-partakers of such grace and goodness, as it hath pleased the Lord to bestow upon 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 showeth, that we are living members in Christ's body, it greatly pleaseth God, and hath praise with him. And thus ought there to be among all God's Children a communion of Saints, and that not only because they are brethren and members of one body, but also in regard of their communion with Christ: Of which communion speaketh he himself, John. 15. saying, I am the vine, ye are the branches. And hereof also is the Sacrament of the Lord's Supper a seal, according to that 1. Cor. 13. 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, honor, profit, and constancy of whose love I have already spoken:) even such in like manner 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 Ministry 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. having such a Christian feeling and affection, as to transfer (as it were) the persons of our brethren unto our selves, considering their joy and sorrow, as if our selves 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 Aaron's beard, as the Prophet useth these similitudes, Psalm. 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 yieldeth a very sweet savor unto God, as a good and acceptable sacrifice unto him; yea even like the smell of the holy Oil, that was poured upon Aaron's head.

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, John. 1. 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 Euang. understandeth not that word of God which is spoken, and vanisheth, but the person of the Son of God: it is manifest not only 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 dwelt among us, and we beheld his glory, as the glory of the only begotten Son of the Father, full of grace and truth. By all this compared together, it is very clear, that our Lord Jesus Christ is the Word, and only 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. doth Solomon 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 always 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 showeth, Gen. 1.) And yet this Wisdom & Word of God (who is his eternal Son) was (as Solomon 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, That he was fore-ordained before the foundation of the world. And John. 8. he thus testifieth of himself, Verily, verily, I say unto you, before Abraham was, I am. He saith not, I was, or have been, for so should he have 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 devil: 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 days. 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. I am Alpha, and Omega, the beginning, and the ending. He saith not, I have ending, neither doth he say, I have 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 Isaiah 7. The Prophet prophesying of Christ's 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 have knowledge to refuse the evil, and to choose the good. Also chap. 9. Unto us a child is borne, and unto us a Son is given, and the government is upon 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. As also to David, Ier. 23. Psal 89. But let us see what the New Testament speaketh, of the accomplishment and fulfilling of that which was thus prophesied of before. We may see, Math. 1. and Luke 3. 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, Isaiah 7. which was alleged before. And for which consideration also, saith the Apostle, Gal. 4. that God sent forth his Son, made of a woman, that is, according to man's nature. Further proof may be had, Heb. 2. and chap. 4. 1. Tim. 3. Rom. 2. but I pass to the second branch.

Although there be two natures, yet there is but one person.

[Reason 1] For if there should be two persons, then of necessity there must be two Christ's, according to the heresy of Marcion, who wickedly affirmed, that there were two Christ's, 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 have already been alleged. As first, where the Prophet Isaiah, 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 have noted before. In these words (I say) doth the Prophet acknowledge 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 borne. Also in that saying, Isaiah 9. is this apparent: Unto us a child is borne, and unto us a Son is given. For Christ is given, who as concerning his Godhead is from everlasting, and he is also borne, having his beginning and being, as touching his manhood in the world. In Math. 22. 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 self-same 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 consounded 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 Christ's two natures, is eternal, and without beginning; the other a created nature, having beginning; the one impassible, the other subject to infirmities; the one Almighty, and infinite, because it is God: the other limited & comprehended, because it is Man.

For whereas all other men generally both have been, and are conceived by the seed of man, which being corrupt, hath made us all naturally sinners, as we have learned by that which goeth before, quest. 6. Our Lord Jesus 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 shown before. If he had been conceived by man, [Reason 2] then had he not been void of sin, and so should he have been unfit to deliver us from sin: And therefore John. 17. For their sakes (saith he) I sanctify myself. And Heb. 7. Such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher then the heavens. 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 JESUS: She asked him how this could be, seeing she knew not a man? Then the Angel answered, and said unto her: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be borne 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, we may see, that there is a double consideration to be had of Christ's Divinity: the one more secret and hid, 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 be 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 only 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 giving good counsel, or in performing any wise or godly action.

The other consideration of Christ's Divinity, is more plain, and apparent, appertaining to his works and manifestations, whereby his Majesty (which would otherwise remain unknown, not only to us mortal men, but even also to the very Angels themselves, and heavenly spirits) doth now brightly shine, and show it self. In the first of these, the Holy Ghost in the Scripture, is brief, and sparing; but in the other, large and ample.

[Use 1] Which must teach us to take diligent heed, that we 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 minds and hearts be rather dulled, and confounded, then in any measure lightened, and instructed. And on the other side, that we exercise our selves, 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 God's 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 our selves to know and understand: (it being to this end committed to writing, that we should glorify God, in the knowledge, profession, and practice of it:) but whatsoever the Lord hath not revealed therein, we must not so much as think upon it; being assured that it is the Lord's will, that we should remain in ignorance of the same: As Deut. 29. The secret things belong to the Lord our God; but the things revealed, belong [Use 2] unto us, and to our children forever.

Secondly, as nothing, then a serious consideration of that which hath been spoken, can possibly be more joyous and comfortable unto all God's Children, who truly and faithfully believe in Christ, then to consider (I say) that even the same Christ, who abased himself to take our flesh, and to have 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 willfully transgress; and whose faithful servants, 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 Devil and his Angels, where shall be weeping, and gnashing of teeth; and out of which there shall never be any redemption.

[Use 3] Thirdly, as the obstinacy, and willful blindness of the Jews, is hereby discovered; who, although they had Moses and the Prophets, daily read 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 John. 1. 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 unmovable in all temptations: that therefore in the fear of God, and with due reverence and attention we apply our selves 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. 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 God's Spirit) to attain unto that which we desire in this behalf: According as hereunto most plainly exhorteth our Lord Jesus Christ himself, John. 5. saying; Search the Scriptures, for in them ye think to have eternal life, and they are they, which testify of me.

EXPOSITION.

THe strength of sin and death, and the power of Satan be 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, chap • er 14. 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; [Reason 1] 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 y ^e right of redemption. For as touching his Godhead, he [Reason 2] is our Creator, and we his creatures; & concerning his manhood, by taking our flesh, he is become our brother, as the Apostle teacheth, Heb. 2. He is not • shamed to call us brethren, saying, I will declare thy Name unto my Brethren.

But here it may be demanded: If Christ redeemed us by giving 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. 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. When a strong man armed keepeth his palace, the things that he possesseth are in peace▪ But when a stronger then he cometh upon him, and overcometh him, he taketh from him all his armor wherein he trusted, and divideth his spoils. And the Apostle also Heb. 2. 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 Devil.

For the better understanding of this, we must know that those things are spoken of Christ, in sundry respects. Whereas he redeemed us by a ransom; that is not to be referred unto Satan, but unto God the Father, unto whom he gave in ransom for us his own blood. According to that Ephes. 1. By whom (saith the Apostle) we have redemption through his blood. And 1. Pet. 1. Ye are not redeemed with corruptible things, as silver and gold &c. but with the precious blood of Christ. And 1. Tim. 2. 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. 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 be 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 be demanded, wherefore he gave a ransom to God the Father, seeing we were not his, but Satan's prisoners?

The ransom was given, not to the wrongful Tyrant, but unto him that had right to condemn us, that is, to GOD, whom our first Parents and our selves [Reason 3] had grievously offended; his justice was to be satisfied; and whereas there was none that could do this, but he alone that was free from all transgression, and disobedience: He therefore sent his eternal Word, the second person in the Trinity, to take upon him our flesh, that being man like unto us in all things, except sin, he might, as the Apostle speaketh, Rom. 8. condemn sin in the flesh. For this purpose, did our Lord Jesus Christ offer himself to God the Father, as a ransom of redemption for us all; that being delivered frō 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 impossible 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 upon 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 withal; according to that, Heb. 2. which I noted before: and Col. 2. 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 upon the Cross, &c.

Thus you see some reasons, wherefore the eternal Word, and Son of God, Christ Jesus, took upon him our nature, and joined the same to his Godhead, and so became both God and Man in one person, that so he might be 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 God's just anger. And so, as the Lord God, by his intercession, is not only 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 believe, 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 we shall prove (God willing) in that which followeth.

[Reason 4] Nay, we may see further, that it was a matter of so great necessity, that our Lord Jesus Christ should have two natures, and be in one person both God and Man, that unless he had been so, it had been utterly impossible for any flesh to be saved. So great is otherwise the disagreement 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 we 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 we be joined again with God, the fountain of life, and true felicity. The which conjunction, by reason of the corruption of our nature, and wickedness of our hearts, is utterly impossible to be had, without a Mediator and reconciler. For we in Adam are become darkness, the servants 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 be betwixt light and darkness; between righteousness, and unrighteousness; Christ, and Belial? as 2. Cor. 6. Now if the Lord Jesus had not been in one person both God and Man, he could not thus have performed the office of a Mediator; he could not by intercession, death, and redemption, have set us free from the guiltiness of sin and death, nor from the tyranny of Satan; his righteousness could not have been imputed unto us; he could not have purged us from all iniquity, nor have made us coheirs with him of the Kingdom of Heaven.

Some other reasons may be added, to prove the necessity of two natures in his one person. It was necessary that Christ should have a divine nature, and be God, that he might know the will of God, and reveal the same unto us. For we of our selves cannot see God, and his will: but we know (as Saint John saith 1. Epist.) that the Son of God is come, and hath given us an vnderst • nding, that we may know him that is true. And John. 1. No man hath seen GOD at any time, the only 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 offense was in the sight of God, which could not have been, unless that person, which was the Son of God, had died for us. For neither gold nor silver, nor any other precious thing could redeem us, but only the precious blood of Christ, who was a Lamb without blemish, and without spot, as the Apostle Peter speaketh, 1. Epist. 1. Unless, he had been God, he could not have given us power to become the sons of God; he could not have been our eternal high Priest, nor perpetually sit at the right hand of God, to make intercession for us. He could not have 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 have raised the dead to life, abolish death, exercise judgment, nor give eternal life to those that love his coming.

Of the like necessity was it, that he should be man. First, the justice of God did require, that as man had offended, and brake his law and commandment: so man should also fully satisfy for the same, that his righteousness may justly be imputed unto others. Secondly, that the appointed Messiah and Savior might sustain that punishment, which by God's sentence was due for sin, as namely Death, but GOD alone could not have died. Thirdly, that we might have the more sure comfort & confidence, in our necessities to appeal to the throne of God's grace, seeing he being our high Priest, 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 we shall undoubtedly enjoy eternal life, seeing our Lord Jesus Christ, having the same nature that we have 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 we, as members of his mystical body, shall be joined to him. For where the Head is, there must the members be, as John. 12. Where I am, there shall also my servant be. And chap. 14 I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. Now for some use.

[Use 1] In that God sent down in this sort, his eternal, and only begotten Son, to take our flesh, and to become man, like unto us in all things, except sin, that he coming betwixt God's justice and our sins, satisfying his justice, 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 favor 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 giving of his Son: For what should we have been the better for the world, or what would our creation have anything at all auayled us, unless we 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 heirs of condemnation? Of this love of God, testifieth the Scripture in many places, as Rom. 5. God commendeth his love towards us in that, while we were yet sinners, Christ died for us, much more being justified by his blood, we shall be saved from wrath through him. And 1. John. 4. 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. He spared not his own Son, but delivered him up for us all. Abraham is greatly commended in the Scripture, for that he would have 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 our selves, 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 upon 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.

[Use 2] Secondly, as a rare and wonderful love GOD the Father shown 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 upon him our flesh, and to submit himself to all our infirmities, sin only excepted. For by Christ we have not only all spiritual and heavenly blessings, as Ephe. 1. he being made unto us (as the Apostle speaketh, 1. Cor. 1. ) Wisdom, Righteousness, Sanctification, and Redemption: but whatsoever also belongeth to this present life, as 1. Cor. 3. All are yours, and ye are Christ's, and Christ is God's. He is the heir of all things, as Heb. 1. and whatsoever the Father hath, belongeth unto him: as John. 16. All things that the Father hath, are mine. And we through the grace and mercy of God, are adopted co-heirs with him, as Rom. 8. Whereupon it must needs follow, that if we have 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 us.

[Use 3] Thirdly, whereas our Lord Jesus Christ, being in one person both God and man, hath overcome Death and the Devil, under whose captivity we were holden, hath satisfied God's justice for our sins, and reconciled us unto him: It is not that we should live at our own liberty and disposition, and behave our selves as we think good: but that (as the Apostle speaketh, Rom. 14. ) Whether we live or die, we might be the Lord's. For Christ therefore died, 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 commandment of another. Our Lord Jesus Christ hath dearly bought us, being utterly lost in our selves, 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 we are inclined. This was the end of Christ's incarnation, wherefore he took upon him our sins, with the curse and condemnation due unto them, that we being delivered from the guiltiness of sin, from the wrath of God, and torments of hell, might be his peculiar people, sanctified to serve him in holiness and righteousness all the days 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 us.

EXPOSITION.

OUR Lord Jesus 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 Melchizedek, to continue forever, was appointed of God his Father, to be a propitiatory sacrifice, and satisfaction for our sins by his sufferings, as by the only sacrifice of reconciliation, to deliver both our bodies and souls from eternal death and condemnation, and to purchase for us the favor 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. 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 only 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 sweet drops of blood, but also as one almost utterly given over, and despairing of release, cried out, My God, my God, 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 upon him the burden and [Reason 1] 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 hid, 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 judgment of God, was justly kindled against our sins, the guiltiness whereof he had so taken upon him, that he was of necessity to sustain, whatsoever the extremity of their heinousness had deserved. From hence proceeded his fear, [Reason 2] his sorrow, and tribulation. For what is more heavy, what more intolerable then the wrath and vengeance of God? What comparison can there be 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 Jesus Christ feel sensibly and indeed, in his whole humanity, both in soul and body. For we must not think that bodily death it self, could so have terrified the Son of God, if he had not seen and considered, that he was to undergo the wrath and judgment of God.

Thus far did it please our Lord Jesus Christ to humble and abase himself for our sakes, and by such humiliation and sufferings, to perform the part and office of a perfect Savior and Redeemer. Of all which there was so great necessity, that without the same, the mystery of our salvation could not possibly have been fulfilled.

If he had not suffered these anguishes [Reason 3] and extremities at all, we should have remained in the guiltiness of sin and death, without any hope of eternal life. If he had suffered but only in body, he should have been the Redeemer and Savior only of our bodies: It was of necessity therefore, that our Savior 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. Christ hath redeemed us from the curse of the Law, when he was made a curse for us; for it is written, Cursed is everyone that hangeth on tree. 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 diverse places of the Scripture, is he called Sin, and an offering for sin: As 2. Cor. 5. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. And Es. 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 Jesus Christ should be accounted the greatest sinner and transgressor, that ever was vpō the face of the earth. Not that he himself had any spot of sin, but because he took the sins of the world upon him, and for them died upon the Cross. For this cause it was, that (as the Prophet fore-told) he was accounted among transgressors and trespassers. Whatsoever sins either have been committed, are, or shall be hereafter, by any, or all of God's 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 hid (as it were) our faces from him, he was despised, and we esteemed him not. Surely he hath borne our infirmities, 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 upon him, and with his stripes we are healed. All we like Sheep have gone astray, we have turned everyone to his own way, and the Lord hath laid upon 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. Epist. 2. Who his own self, bare our sins in his body on the tree, that we being delivered from sin, should live in righteousness, by whose stripes ye were healed. For this cause, John. 1. is he called the Lamb of God which taketh away the sin of the world. And Heb 10. the Apostle saith, that with one offering he consecrated forever them that are sanctified. All these places serve plainly to prove, that our Lord Jesus Christ, when he purchased for us eternal redemption, offered himself for a sacrifice upon the Cross, that he might sanctify us forever. 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, Judas and Pilate; for who, but such as were most wicked, could have 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 God's 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, giving 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 have prevailed against him: According to that, Io. 10. 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 have power to lay it down, and have power to take it again; this commandment have 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 apprehend him, as John. 18. For, as soon 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. Thinkest thou that I cannot now pray to my Father, and he will give me moe then twelve legions of Angels? how then should the Scriptures be fulfilled, which say that it must be so? He might also have prevented Judas, 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. John. 13. But for our sakes he would not, but would rather suffer the wicked Traitor to have his devilish desire, and to endure the uttermost villainy that the tyrannous Jews 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 have been effected. For this cause, said he not to Judas, Leave off thy devilish purpose: but, That thou doest, 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, for all that take the sword, shall perish with the Sword.

[Use 1] And now who can sufficiently admire and marvel at it? Who can sufficiently ertoll, and magnify this wonderful love of the Son of God? We 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 have become of us, and of our salvation, if he had not thus far abased himself; the justice of God, being not possibly to have 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 Jesus Christ then standing in our room, was therefore of necessity, not only to suffer the miseries of this life, but also to die, that the very extremity of the punishment, which we had deserved, and which we should have borne, being laid upon him, we in him might fully satisfy the justice of God, and so have cause to glory with the Apostle, Rom. 8. and to say, Who shall lay anything to the charge of God's Elect? It is God that justifieth; who is he that condemneth? It is Christ that died, 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 Jesus our Lord.

Secondly, although it is manifest, that [Use 2] the death of Christ depended upon God's 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. and Luke 24. and to that of the Apostles, Acts 2. & chap. 4. yet it followeth not, that either Judas, or any of the other instruments whom God used, are therefore in any measure to be commended, or excused; but rather to be accounted (as they were indeed) most bloody and cruel murderers of the innocent and guiltless; forasmuch as they had no respect at all, either to the fulfilling of the Lord's 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 Jesus Christ pronounceth a most fearful woe and curse upon Judas, Math. 26. that it had been good for him that he had never been borne. Whereby it is clear, that although it was y ^e Decree of God, that Christ should suffer all that he did (which Decree in it self 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 Judas ) if they had never been borne.

Thirdly, the truth of this point directly [Use 3] 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 have been remembered. And whereas they also blasphemously affirm, that in Christ we have forgiveness of the fault, but not of the punishment: they manifestly spurn against the Word of God, which plainly teacheth, that Christ is our Savior, Redeemer, and Advocate; who hath delivered us, not only from part of our sins, but from all our sins; not only from part of the punishment, which our sins had deserved, but also from every part thereof, as we have seen sufficiently proved in that which goeth before. And indeed, it should otherwise greatly impeach the wisdom of God, if he should send down his Son, the second person in the Trinity, into this vale of misery, here to take our flesh, & in the form of a Servant, and abject man, to suffer a most vile and reproachful death, and all to be in the end but a party-Redeemer, and a party-Savior, and to yield a great part of the glory and honor thereof unto another. No, no, he is God, he giveth not his glory unto others. He only (only he, I say) is our full, and perfect Reconciler and Redeemer, and all the residue that I have spoken of before. This is the doctrine of the glorious Gospel of Christ, which we teach, believe, and profess: this is no new doctrine, but that which was conceived in the bosom of God's wisdom, before the beginning of the world.

[Use 4] Last of all, the consideration of Christ's 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 Jesus Christ did sustain, and endure, both in life and death. So often (I say) as we remember the humiliation and sufferings of our Lord Jesus Christ, so often should we think upon our sins, arraigning, as it were, accusing, and condemning our selves in regard of them: and evermore withal keep this in mind, that Christ suffered not for himself, but for our offenses, which were the proper cause of all his woe and misery. And therefore, as Christ's Passion was grievous, and bitter unto him; so should our sins be bitter and grievous unto us. This we must always remember, and this use (among the rest) we must be religiously careful to make, as often as we think upon the Death and Passion of Christ; or else shall we never reap any sound benefit thereby.

EXPOSITION.

THis word Faith is diversely 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 have 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 believe, do believe through the grace & mercy of God. This is manifest by the plentiful testimonies of the Scripture: As John. 6. 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 impossible 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 minds, and to bend and frame their hearts & affections thereunto. To this agreeth the answer of our Savior again unto Peter, Math. 16. Where, after Peter had made this notable confession of faith, saying; Thou art Christ the Son of the living God: Jesus said unto him, Blessed art thou Simon the son of Jonah; for flesh and blood hath not revealed this unto thee, but my Father [Reason 1] 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 thereof must be attributed only to him, forasmuch as our minds by nature, are utterly void of understanding, to perceive the mysteries of the heavenly wisdom hidden in Christ: and all our senses fail in this behalf, until God do open our eyes, to see his glory in the face of Jesus Christ: To another is given faith by the same Spirit, saith the Apostle, 1. Cor. 12. And for this cause, did our Lord Jesus Christ promise unto his Disciples the Spirit of Truth, John. 14 and chap. 15. 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 daine should the light show it self 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 be called the Key, by which the treasures of the heavenly Kingdom are opened unto us: and his enlightening y ^e eye-sight (as it were) of our mind, to see & take hold. And for this cause also doth the Apostle Paul, 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, 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. 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 upon 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 holiness and righteousness of life. So that as a good tree will bring forth good fruit; 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 apprehend, receive, and apply Christ Jesus his righteousness, benefits, and redemption, to the free and particular forgiveness of the sins; to the justification and salvation of everyone that hath it: And because this is a matter of great importance, and most necessary to comfort and confirm the consciences of all God's children; howsoever the Papists (measuring the portion of God's Children by their own carnal sense and conceit) do contradict, and spurn against it: I will therefore spend a little more time in the opening of it.

[Reason 2] Such a faith doth the Spirit of God plant now in our hearts, as was begotten in the hearts of men by our Savior Christ himself. For as there is but one God; so there is but one true and justifying faith, as Ephes. 4. 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. where our Savior saith to the Woman, Thy sins are forgiven thee; thy Faith hath saved thee: Go in peace. So Math. 9. He saith to the sick of the Palsy, Be 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. [Reason 3] that through faith, we have 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 borne by Christ; that he is forgiven the whole debt of his sins, and reconciled unto God.

[Reason 4] Thirdly, whatsoever we are bound to pray for, that we may be assured of; nay, we ought steadfastly to believe that we shall receive it: As this is evident, 1. John. 5. This is the assurance that we have in him, that if we ask anything according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. And the Apostle S. James, chap. 1. would have 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: therefore we ought certainly to believe that our sins are remitted; and so consequen • lie, that we are justified, called, elected, and shall be saved: as Rom. 8. Whom he did predestinate, them also he called; whom he called, them also he justified; and whom he justified, them also he glorified.

[Reason 5] Again, that faith is not a doubtful opinion, but a certain persuasion; not a general notion, but a particular assurance, whereby we do apply and appropriate unto our selves those things which we do believe, 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. 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 our selves. It is there also called an evidence, which word is quite contrary to doubting, as signifying a manifest demonstration. In Chapter 10. there is also ascribed unto it fullness of persuasion; Let us draw near with a true heart, in full assurance of Faith. Which full assurance we cannot have, if we stand in doubt of God's love, and whether we belong to him or no.

The testimonies of the Scripture are herein also very plain: As 1. John 3. where he saith not that we hope well, but that we know, neither that we shall be; but, We know that we are translated from death to life, because we love the brethren. And Rom. 5. where he saith not, that we waver, or stagger, but that we stand firm • lie by faith; that we do not fear nor timorously hope, but even glory, and triumph in our rejoicing: the words are these: We have access through Faith unto God's grace, wherein we stand and rejoice under hope.

So that although our sins be manifold▪ our unworthiness great, and our faith weak, yet if it be true, it may also be certain in the assurance of God's love to eternal life: because it is not grounded upon our worthiness, but upon God's free [Reason 6] justifying, and accepting of us as righteous in Christ: and upon Christ's 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 Servants of GOD, whose faith hath remained firm, & without wavering in the times of great trials, and temptations. As of Abraham's faith, as the Apostle speaks of it, Rom. 4. Of David, Psal. 23. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. And Psal. 27. The Lord is my light, and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? So Job in the midst of his afflictions, showeth his certain assurance and Faith, as chap. 13. Though he slay me, 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. when he saith that he is persuaded, that nothing shall be able to separate us from the love of GOD?

But to proceed to some use.

As the Papists, in denying faith to be a [Use 1] confident and sure persuasion, do spoil it of the better part of it; so in affirming that faith is not necessarily joined with knowledge; but that it is enough for common Catholics to say, that they believe, as the Church believeth, though they know nothing themselves in particular; they rob it of another part: For faith cannot stand with ignorance, but necessarily bringeth w ^t it an illumination of the mind, as it worketh stablenes in the heart. How shall they believe in him (saith the Apostle, Rom. 10. of whom they have not heard? And Saint Peter saith, chapter 3. that we 〈2 pages missing〉 apply to our selves the promises of God's free grace, and mercy in Christ Jesus. For in the question of salvation, these two, Faith, and Christ crucified, have 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 be 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 have it, patient in adversity, thankful in prosperity, zealous, and resolute in the truth, and fruitful in the works of holiness and righteousness, which are by Jesus Christ to the glory and praise of God. It maketh, of the children of wrath, the Children of God. It effecteth in us true peace of conscience; it purifieth the heart, as Acts 15. 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; we cannot please God; yea, without this Faith, there is no remedy but to die, and perish in our sins. For as it is John. 8. Except ye believe that I am he, ye shall die in your sins.

Thirdly, seeing this Faith is so necessary [Use 3] to salvation, that Jesus Christ doth profit him nothing at all that is without it: it standeth us highly upon, by the use of all ordinary means which the Lord hath vouchsafed, to make our selves 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▪ saying, Lord, increase our Faith, doth manifestly approve. Many other examples of the growth, and increase of the Faith of God's Elect, there are in the Scripture, as of those that were converted by Peter, Acts 2. Of the Eunuch baptized by Philip, Acts 8. Of Cornelius, cha. 10. Of the Gentiles, cha. 13. of Lydia. cha. 16. And of Dionysius, Damaris, and certain other, Act. 17. Everyone of these notably tending to prove, that through the sanctifying grace of God's Spirit, it is an inseparable property of God's 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 favor of God towards them in Christ Jesus. This, of all other degrees of Faith, is the most excellent: and unto this degree must every Christian (upon the danger of condemnation) labor to attain; and so, as how ignorant, doubtful, and wavering soever they be in other matters, (yet through the witness of God's Spirit in their hearts) they rest resolutely assured of the truth of God's promises, to their salvation.

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, John. 12. 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 believe not, &c. Which plainly importeth, that howsoever some may hear, and not believe; yet is hearing the ordinary means appointed of GOD, for the obtaining of Faith. This is further confirmed, Rom. 10. 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. said the keeper of the prison to Paul and Silas, What must I do to be saved? And they said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thine household. And they preached unto him the Word of GOD. We may see also, John. 5. how our Lord Jesus Christ restrayneth the assurance of salvation, unto those that hear his Word, and by the hearing thereof 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 read the Prophet Isaiah 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. Vnderstandest thou (saith Philip) what thou readest? 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 Jesus. For this cause is it recorded to the commendation of a great multitude, Luke 5. that they preased upon Christ, to hear the Word of God. And cha. 12. that there gathered together such an innumerable multitude of people to that end, that they trode one another. Commēdable also is the example of Cornelius, Acts 10. in hearing the Word of God, and in sending for Peter to that end: of Lydia, Dionysius, Damaris, &c. Also Io. 8. He that is of GOD (saith our Savior) heareth God's 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, My Sheep hear my voice? And the Apostle saith as you heard before, that Faith cometh by hearing: we are not Christ's then, unless we hear his voice, neither can we have Faith, unless the Doctrine of the Gospel sound unto us: and as without Faith there is no salvation: so, no Christ, no God. For God is not the God of the dead, but of the living, and to live without Faith we cannot, and to have Faith without the hearing of the Gospel, it is impossible, unless it please God to deal extraordinarily, which he doth not use to do at this day: And therefore we must not tempt him in looking for it.

But now to make this plain withal, 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, whiles he was conversant in the world. Few among the whole multitude, faithfully believing, 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, and that with express messages from God's 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 Isaiah speaks, 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 God's 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 people's salvation) only sounding in the ear, & being utterly unable to pierce the heart. So truly it is said that Paul planted, Apollos watered, but God gave the increase.

This always herewithal being duly observed, that how few soever do profit by God's 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 labor 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, 2. Cor. 2. We are unto God (saith he) the sweet savor of Christ, in them that are saved, and in them that perish; to the one we are the savor of death unto death, and to the other, the savor of life, unto life.

But now, that the Doctrine of the Gospel, which is in it self▪ the savor of life, and the power of God to salvation, should thus be a savor of life, and a Word of salvation but unto some, and a savor 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 Lord's special love and favor towards his Elect, and chosen Saints, in regard of whom rejoiceth our Lord Jesus Christ, Luke 10. and giveth thanks unto his heavenly Father: even so, through his just and righteous judgments, upon 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 have 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 upon it, becomes much worse, and more incurable then before.

And now to make some use: is it so, [Use 1] 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 God's Spirit be graciously present to prepare, and sanctify the ears, and the hearts, and to make it powerful, and effectual to the peace, and 〈2 pages missing〉 certain means to keep off death, and for a time to maintain life, so hath y ^e soul certain means to preserve the life thereof, and to put away death. The means to preserve the life of the body, is (as you know) meat, and drink, as the Prophet David, Psal. 136. speaking of God, saith, which giveth food to all flesh, showing thereby that all flesh hath need to be sustained with food. For we quickly hunger, if we want the same, and not only hunger, but even consume and perish. Now, look what meat and drink is to the body, so is the preaching of the Word of GOD to the soul, that is, unto the nourishing and [Reason 1] strengthening of Faith in the soul, because by the continual preaching of the Word, our Faith is daily confirmed in the assured hope of God's pr • mises, concerning the free forgiveness of our sins, through the death and passion of our Lord Jesus Christ.

[Use 1] Of which truth, if all that are in the places of God's Ministers, were so persuaded as they should be, there is no doubt, but many of them would with more care and conscience, apply and endeavor themselves, to approve their love both towards Christ, and towards his people that depend upon them, to feed them with the bread of life, and that in season, and out of season, then now they do.

And the like also may be said, of all such [Use 2] 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 wandering 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 meat 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 after-noon, as well as in the fore-noon; they would hunger & thirst after this food of life, and have their consciences checking them within, for every default in this behalf. If they did either know (as I said) how great a want the 〈2 pages missing〉 of our requests longer then we would; yet must we not distrust, nor be discouraged, but always comfort our selves 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, 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 have no pleasure in him.

Conference.

Next unto the public Ministry and preaching of the Gospel, there is nothing more profitable to the edification of God's people, for the nourishment of Faith, and for the increase of all other good gifts and graces of God's 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 God's 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. and in making use of it to their particular consciences, in helping, 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 days 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 God's glory, love, and the like, or tending to their reformation in anything 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, 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 〈2 pages missing〉 as many as by faith have 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 be utterly overwhelmed. This, no doubt, the faithful Jews 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. 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 have 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 it self, 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 have heard, is a public work of the Church, wherein arise two notes. First, that in the peace and liberty of the Gospel, Sacraments should be celebrated publicly in the Church, and in the congregation of God's people, being assembled together to that end. Secondly, not by private men, much less by women; but by the public Minister lawfully authorized thereunto. In Luke 1. it is said, that the Neighbors and Kinsfolkes 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 Lord's Supper, it appeareth, 1. Cor. 11. 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 we are washed from our sins. Likewise in the Lord's 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 only that which they are called, and said to be; but let the Word of God be once added unto them, together with calling upon his holy Name, for their sanctification, according to Christ's 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 y ^e names of the things signified, as sacramentally joined together: Ioyned, 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 be eaten, and the Wine to be drunk; he did not mean that they should only receive Bread & Wine, without any further mystery, as they eat and drink in their houses: but that they should spiritually be partakers of the things signified, and by Faith be truly purged from their sins, and made partakers of Jesus 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 circumcized, having faith before, and being comprehended within the Covenant, a seal of righteousness and justification, as the Apostle Rom. 4. 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 God's grace, & mercy in Christ Jesus, & have 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 Lord's Supper sealeth unto them the virtue and efficacy of Christ's 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 God's grace, and mercy in Christ Jesus, & are destitute of true faith in his righteousness, and blood-shedding, though they have been baptized; yet it is, as if they had never been baptized: though they never so often partake the Sacrament of the Lord's 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 we have already observed in the former branch. But besides this, there are some others.

A second cause wherefore Christ's 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 senses 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 we call to remembrance the benefit of our Redemption by Christ, and yield unto him most hearty praise and thanks for the same, according to the words of Christ's institution: Do this in remembrance of me. And as Saint Paul, 1. Cor. 11. 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, we might openly before God and the world, protest and acknowledge that we are his people, and of the number of them that look to be saved, preserved, and defended by the benefit of Christ only. 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. If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart, that God raised him from the dead, thou shalt be saved: For by the heart we believe to righteousness, and with the mouth confession is made to salvation.

A fourth cause and end of the Sacraments, is, that they might be as bands and links of love, unity, and concord among our selves. All Christians wear one cognizance or Livery; for the Sacraments are the marks of Christ's sheep. Therefore not to love, and agree together, is a reproach wrought to our Lord and Master: whereby, in a manner, we protest to the world that we be not servants of his Family. For in this (saith he, John. 13. ) shall all men know you to be 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; we being taught in Baptism, that we are all new borne, Children of God, and grafted into one body: And in the Lord's Supper, that we are fed and nourished with one heavenly food of the body and blood of Christ: and that therefore we should with faithful love, heartily embrace one another, as the children of one Father, the members of one body, and as the servants 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 upon us all the fruits and benefits of our Redemption in Christ Jesus. 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:

[Use 1] Seeing Christ is the Author of the Sacraments, it clearly then followeth, that the institution and ordinance of Christ, is the only 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 God's wonderful love and favor towards us in Christ Jesus, 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 impossible, in the use of the Sacraments, to have any of these comfortable effects ensuing, to the glory of God, and to the true peace and joy of our own souls. This is manifestly taught by the Apostle. 1. Cor. 11. where laboring to induce the Corinthians to the right use os y ^e Lord's Supper, he propoundeth unto them the institution of Christ, as the only true rule to direct them aright. I have received of the Lord (saith he) that which I have 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 judgment, they might have excepted against it, and have been at choice, whether they would have 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. have we the example of our Lord Jesus Christ himself, who when the Jews objected unto him their custom, and the permission of Moses, in giving 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 practiced, or attempted contrary thereunto, it was unlawfully done, and had need to be reformed. The institution of Christ therefore, as I said, is the only 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 anything thereunto, or diminishing anything 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.

[Use 2] 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 be 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 eleuations, to worship the creature, instead of the Creator, no one of all which they have received from Christ: In profaning also, and abusing the other Sacrament of Baptism, with their salt, breathing, spettle, crossing, anointing; attributing to every of these the self-same operation, that in truth belongeth only 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 men's devices, so as we may use them, or not use them, frequent them, or not frequent them at our pleasure, and as we think good, but esteem them as God's holy ordinances, and always receive them as at Christ's own hand. For even as when we hear the Word preached by a mortal man, we must not receive it as man's word, but as it is indeed the Word of God, as the Apostle speaketh, 1. Thes. 2. so in the administration & use of the Sacraments, we 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. Judas 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 God's 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 upon the worthiness or unworthiness of the Ministers, so also must they not be weighed by the condition of the receivers, their goodness depending only upon the faithfulness, truth, & mere goodness of GOD; and they continuing true and perfect Sacraments, wherein God offereth the things signified, howsoever the unbelievers be nothing bettered by them.

Thirdly, although the Sacraments be [Use 3] ordained of God, for notable seals and pledges of his love and favor towards us in Christ Jesus, & as excellent means and instruments to confirm, and strengthen our faith in his righteousness, and redemption, of which we have continual need: yet is not salvation tied unto them, but only to faith: So that if a man do truly believe, though he can never receive the Sacraments, yet he shall be saved: but if he do not truly believe, 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. in ascribing justification, (whether a man be circumcised or uncircumcised) only 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 Lord's Supper, it is well; he shall be saved, if withal he truly believe in Christ Jesus: but if he truly believe not in Christ Jesus, though he have 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 endued therewith: And so fearful a sin on the other side is unbelief, thus making an annullity, after a sort, of God's 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 have shown, they are of Christ's institution, and that for seals and pledges of his special love and favor. 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 only to faith in Christ Jesus, 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 only 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 Jews with whom Christ disputed, John. 6. did eat Manna in the Wildernes, 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. ) 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 judgments of God against them. Ananias and his wife (as Acts 5. ) had been baptized, and had also (no doubt) received the Lord's 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 we see also in Judas, 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 withal as clear and evident, that the Sacraments have no power to pardon or forgive sins. Contrary also to their assertion, that by Baptism is washed away that original sin, wherein we are conceived and borne, and that corruption which hath spread from Adam, upon all mankind, and that thereby we 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, we may see at large, James 1. and more especially, Rom. 7. where the Apostle is nothing ashamed to acknowledge, 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 impossible that any being baptized should sin: For original sin is the ground of all sin: take this away, and then can we 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 have 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 misled, that when God punisheth them for their sin, either by sickness, or otherwise, although they be never so void of faith and repentance; yet if they may have the Sacrament, they persuade themselves that all is well.

Now in this discovery of popish errors, as touching the Sacraments, we diminish nothing of the worthiness, and excellency of them (as they falsely lay to our charge,) but restore them, and labor 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. 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 [Use 4] are not bare signs, but such signs and figures, as most assuredly bring unto the faithful heart, verily, and in truth, the self-same 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, we be religiously careful to yield immortal thanks to the Eternal God in our Savior Jesus Christ, for that he hath vouchsafed so graciously, and mercifully to have consideration of our infirmity, to help our frailty; and, as it were, to lead 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 cognizances, that we may be known to be 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 only, lest they might slip away, and be forgotten: but confirmeth, and establisheth the same by his Deed and Seal also, that we 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 man's can be, as his will is more just, to stand to that he hath said, and his ability to perform it greater.

EXPOSITION.

THis I need not stand much upon, it being plain by that which hath already been shown; that there can be but two Sacraments of the New Testament ordained by Christ to confirm our hearts in the assurance of God's promises to eternal life; namely, Baptism, and the Lord's Supper. No other outward signs, observations, or ceremonies tending to this confirmation, but only these two. And whereas the Papists say, that besides these there are five other; Confirmation, Penance, extreme Unction, Order and Wedlocke; in which (as they say) under the cover of visible things, the power of God worketh man's health: It is false, and blasphemous. For unto every Sacrament (as you have heard) and (speaking properly of Sacraments) there must be 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, have in some sense, the Word of God to approve them; but they have no outward element, or creature joined therewith. Extreme Unction, and Confirmation, have neither outward creature, nor any Word of God to warrant them. And therefore if these five be to be accounted Sacraments, it will be a very easy matter to prove many more.

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 • meant, we have seen already in the general consideration of the Sacraments. [Reason 1, 2, 3.] And it is rightly called y ^e first Sacrament of y ^e new Covenant, not only because it was iustituted by our Lord Jesus Christ before the other Sacrament of his Supper, and is succeeded into the place of Circumcision, which was the first Sacrament among the Jews: but also because it is sanctified, and set apart, to be (as it were) the womb of the Church, whereby the Elect of God, through the joint-work of the Holy Ghost, are new borne, 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. 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. 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?

We have 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 only by the public Minister lawfully called thereunto: Our Lord Jesus Christ giving Authority and Commission for the same, only 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 be 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 be called to teach: Teaching, and baptizing, by the ordinance and commandment of the Lord, being so necessarily 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 God's 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 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. This we 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 Judges. There be 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 color baptism by women, there is a necessity pretended, as though if the Child die unbaptized, 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 read, 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 only by the lawful Minister authorized thereunto: It followeth thereupon as plainly, and evidently, concerning the place, that in no other place, but only 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 it self. For we read, Acts 8. that Philip baptized the Eunuch in a certain water as they travailed upon the way: but only 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 God's 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, and in the name of the Father, the Son, and the holy Ghost. If it be administered with any other element or creature, but only water, it is unlawfully done, neither is it any Sacrament: the Lord instituting no other outward thing, but only water, for the true [Reason 1] 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 Christ's blood, taken hold upon by a true and lively faith, wash the soul, and cleanse the fame from the gilt 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 only 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 Christ's ordinance. For the force and effect [Reason 2] 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 only 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 we being purged from the filthiness of our flesh, he reformeth us by his Spirit to holiness and righteousness all the days of our life.

At what time.

As touching the time of Administration, it is in it self 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. The Eunuch whom Philip baptized, chap. 8. Cornelius chap. 10. Paul the Apostle at Damascus, chap. 9. Lydia, and the keeper of the prison, chap. 16. they of Philippos, and other faithful men and women, as soon 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 God's grace, and mercy in Christ Jesus, 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 have yielded a confession of a true faith, together with a protestation, that they will glorify God in newness of [Reason 1] life. But as touching Infants: Seeing our Adoption doth not depend upon our selves, or upon any outward thing, but only upon 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, apprehend the promise of GOD, both to themselves, and to their children. To whomsoever God promiseth himself [Reason 2] 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 only 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. 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 fulfill the promises, and not to dissolve them. And therefore said he, Math. 19. Suffer little children, and forbid them not to come to me: for of such is the Kingdom of God. And Mark 10. 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 upon 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 Jews were circumcised the eight day after their birth, baptism being succeeded into the place of circumcision, as hath been shown, and as the Apostle witnesseth, Col. 2.

What is the comfortable end, and effect thereof?

Know ye not (saith the Apostle, Ro. 6. ) that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so, we also should walk in newness of life. In which words the Apostle doth not only exhort us to the following of Christ; but his meaning is, that by Baptism Christ hath made us partakers of his death, that we may be grafted into it. For as the graff 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, we 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. 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 we are buried 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 Jews.

The Ministers outward washing with water in Baptism, is a most certain sign, seal and pledge, of the inward washing, whereby we are cleansed from our sins by the blood of Christ. For even as water purgeth the flesh, so are our sins purged by Christ's blood, as 1. Pet. 3. and 1. John. 1. Now to be washed with Christ's 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 Christ's blood. All they that are baptized with water, are not regenerated, nor washed with the blood of Christ, but only such as are elected: it being most sure and certain, that the Ministers of God's Word have no preeminence in the Sacraments, but only the administration of the outward signs, all the force, and efficacy of the graces signified, resting and remaining only in the power and dispensation of Christ. I baptize with water (saith John the Baptist, John. 1. 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 only 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.

[Use 1] First then in way of use, here is offered unto us very fit occasion to examine our selves in what estate we stand before God. It is no sufficient argument to approve our selves to be in the state of grace and salvation, because we have been baptized with the outward Baptism of water, and because we are received into the Church, and accounted members of the same: but if by the work, and witness of God's Spirit in our hearts, we feel our selves to be regenerate, and sanctified to holiness and righteousness, then have we a comfortable testimony, that we are baptized with the holy Ghost, and shall 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 God's grace and blessed Spirit, then, although we have been baptized, yet can we have no true peace of conscience, nor any hope or assurance of God's love, and favor in Christ Jesus, to the forgiveness of our sins, and to the salvation of our souls. This I have 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 have been baptized with water, have given apparent testimony by their lewd and ungodly conversation, that they were never baptized with the Spirit of Christ, as directly treading the steppes of reprobation.

Secondly, we must remember to make [Use 2] this profit of Baptism throughout our life, that we are thereby baptized for dead, (according to the Apostles phrase, 1. Cor. 15. ) that is, that the death of sin might be abolished in us. This, I say, we ought religiously to remember at all times, and especially when we feel the motions, and flattering enticements of the world, the flesh, and the devil, that by the consideration thereof, we may be strengthened, and stirred up to fight, and strive against them, knowing, that we grievously sin, and transgress even against the nature of our Baptism, if after our calling, and conversion, we give our selves to the delights of sin, and suffer it to reign, and exercise a dominion in our mortal bodies, so as we obey it in the lusts thereof.

[Use 3] 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 we giving faith unto God, to renounce sin and Satan, and to serve him in holiness and righteousness, all the days of our life. For to be baptized in the name of Christ, is to be enrolled (as it were) entered, 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 endued 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 God's 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. where the Apostle saith, that by transgressing the Law, the Jews 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 willfully and licenciously to give themselves to the affections, and ways of ungodliness, after they have 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 offense.

EXPOSITION.

THat you may the better understand this Doctrine of the Lord's Supper, and come prepared thereunto, with the more reverence and Religion: (after I have 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 Christ's institution, together with the several circumstances, or sacramental actions, as they are recorded by the Evangelists, and the Apostle Paul, 1. Cor. 11.

As touching the time of the institution, The Lord Jesus (saith the Apostle) in the night that he was betrayed, took bread. From this circumstance of time, we are to observe two points. First, that the Sacrament of the Lord's Supper, is succeeded in the place of the Sacrament of the Jews Passover, which was instituted by God, a little before the deliverance of the Israelites frō the captivity of Egypt: even as this was instituted by our Lord Jesus Christ, a little before our actual deliverance from the thralldom and captivity of sin, Satan, death, and condemnation. Of which our spiritual deliverance, from these deadly enemies of our salvation, the Sacrament of the Passover was a type, and figure, and therefore not yet abolished, as touching the substance, but that remaining whole, and entire in the Lord's Supper: the difference of time only excepted, as I have shown before. Now the reason, [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 Passover should be celebrated at even. 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 Lord's 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 Lord's Supper, because it was instituted after Supper: they cauell herein, not only 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 Christ's 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 have been near and dear unto him, whereby they might have occasion to remember him, and to praise GOD for him when he is gone: So our Lord Jesus 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 only 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, when any man bestoweth his life for his friends. And now, as all the parts and circumstances of this love, our Lord Jesus 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 be 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 be imprinted and retained in our minds.

Now to the words themselves of the institution.

Jesus took the Bread, and when he had given thanks, he brake 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 thanks, 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.

In these words is contained the whole institution of the Lord's Supper: wherein are two especial things to be considered. The Ceremonial, or sacramental circumstances, which are these; He took bread, he gave thanks, he brake 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. 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 Christ's ordinance, if it be 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. that for the space of seven days 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. 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 anything 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 anything else. And surely, herein is a more manifest argument of Christ's love, then is of everyone 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: we being hereby plainly taught, and led (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 upon 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 Lord's 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 have sense by that Spirit, that cometh from the heart, and from the head.

He gave thanks.

The form & matter of Christ's thanksgiving, is expressed neither by the Apostle Paul, nor by any of the Evangelists, they all concealing it, and (no doubt) upon very great consideration. But whatsoever it was, this is manifest, that thereby he sanctified, and separated the Bread, to be an holy and blessed Sacrament of his body, broken for us upon 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 thanks 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. 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 be made partakers of the fruit and benefit of his Death, ought the Sacrament of the Lord's 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 upon, if withal 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 us. 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 giving of thanks. And thus, and no otherwise, is the Bread and Wine at the Lord's Table, to be 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, but gave him to death for us all, as Rom. 8.

He brake the Bread.

From hence we learn, that the Bread at the Lord's Table, in the administration of the Sacrament, must be broken. First, because it is according to Christ's institution, as we see here in express terms. Secondly, that everyone 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. and chap. 20.

And a third reason is, because this breaking of the Bread, doth most lively set forth unto us, the breaking of Christ's body for our sins. Not that his body was materially broken, as we read John. 19. and Exod. 12. (for the outward breaking of it could have 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 be broken, or tormented, when therein, for the bitterness of the pain, he cried unto his Father, as it is recorded, Mat. 26. and 27. So then, when we see the bread broken before us in the Sacrament, we must verily believe, 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 Lord's Table must be broken; so also given and distributed. If it be taken into the hand of the Minister, sanctified by prayer and thanksgiving and broken; yet if withal it be not distributed, it is no Sacrament, nor sacramental bread, that bread only, being so to be termed, and accounted, which is after prayer and thanksgiving broken, and distributed to the communicants. Which quite 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 simple people believe, that that bread hath marvelous great virtue in it, to drive away Devils, &c. which is not worth the standing upon.

That which the distributing of the bread doth signify unto us, is, that it is not the body of Christ, as it was borne of the Virgin Mary, that is offered unto us, or represented by the bread; but his body as it is was broken, by which we 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 we shall see further hereafter.

And whereas he gave the bread unto his Disciples; we may learn & observe, that such only are meet partakers of the Lord's Supper, who are the Scholars and Disciples of Christ. And of Christ's Disciples doth he himself make a description, John. 8. by their continuance in his Word. 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 Lord's 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 Christ's 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 shown 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: We 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 Jesus 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 be broken and crucified for them.

That which we observe here for our instruction and comfort, is this: That the bread at the Lord's 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 upon the cross. And whereas our Lord Jesus 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 conjunction 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 only in that he took common bread, blessed it, brake 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. Circumcision being but the sign of the Covenant, is called the Covenant. And Exodus 12. The Lamb is called the Passover, which was not the Passover, 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. called Christ, of whom it was a sign.

But here a question may be asked; that seeing as the Apostle teacheth, Rom. 6. we be grafted into Christ's Death and Resurrection by Baptism: what need have we 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 ingraft us into Christ's body, that we might become his members: So the Lord's Supper was instituted, and ordained to nourish us, to retain and to feed us, being ingrasted 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 we 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 have 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 only to the Priests, then must none but only the Priests remember Christ's 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 Christ's body for a sacrifice: it is most clear, that the elect and faithful, being made perfect by the only oblation of Christ offered by himself once for all, as the Apostle teacheth, Heb. 10. 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. that if Christ should be often offered for sin, then he should often have suffered: but it is manifest that he did but once suffer, when he offered himself for a sacrifice: therefore is he not now anymore 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, Eate 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 thanks, 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 only 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 only element or visible creature, namely, water: and this Sacrament of the Lord's 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 diverse sorts. In Baptism, as he is the washer away of our sins, and giveth us entrance into his Church, that we may be partakers of his benefits. And in the Lord's supper, as our natural bodies cannot live with bread alone, nor with drink only; but we must have both bread & drink: even so, our souls cannot be nourished with the body of Christ alone, nor with his blood only, but we must of necessity have both his body & blood. And therefore, John. 6. he saith, That his flesh is meat indeed, and his blood is drink indeed. Which is as much as if he said, That as our bodies are nourished with meat and drink, so are our souls nourished, and strengthened in the undoubted hope of eternal life, no otherwise, then only 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 upon 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, 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 Lord's 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 Lord's 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 thanks.

We see here, that there ought to be a double thanksgiving, in the celebration of the Lord's Supper: for as Christ gave thanks when he gave the Bread, so did he in like manner give thanks 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 Lord's Supper, and have the Wine given them in the same. From which Sacramental action of the Lord's giving the Cup unto his Disciples, we 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 vpō the Cross, that is given unto us for our spiritual nourishment, and whereby we are saved, And secondly, that this Sacrament of the Lord's Supper, ought not, without respect of persons, to be administered to everyone, but only unto such as approve themselves to be Christ's Disciples: And who they are, I have shown already.

He said, Drink ye all of it.

From hence we 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 withal, 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, giving, or receiving of the Wine, doth make the Sacrament of Christ's 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 Christ's body, ought in like manner to be partakers of the Wine, which is the Sacrament of Christ's 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. addeth, that they all drank of it.

This always heerewithall being duly observed, that although there be two kinds 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 only 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, Eate ye all of this: but, Take, eat, this is my body: but of the Cup, without any manner of restraint, Drink ye all of this. Whereupon the Apostle Paul, 1. Cor. 11. 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 only, (as the Papists imagine) then the thing it self, namely, remission of sins, which is obtained through Christ's blood, belongeth only unto them: whereas the Lord plainly saith in the very next words, that not only 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 it self, namely, remission of sins, belong generally to all that truly believe, 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 be a great offense committed, in letting it fall. As if the eternal providence of God could not foresee the danger of committing that offense: And as if the Papists were become more careful, and more provident to prevent offenses, then the Son of GOD. Again, they say, that only the Apostles sat with the Lord at his last Supper, and that the use of the Cup was granted to them only, 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 sat 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 kinds, seeing the Lord so commanded, ought to be parted among all the faithful. If he had meant to signify both his body and blood when he gave the Bread, he would not have 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 impossible, 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 Christ's real blood. For the blood of Calves and Lambs, in the Old Testament, were but signs and figures of Christ's 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: yet was it not fully confirmed and established, before Christ's death. But the Apostle Paul, agreeing with the Evangelist Luke, repeateth Christ's 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 y ^e Scripture, usually attributing (when it speaketh of Sacraments) the name of the thing signified, to the outward sign, as I have shown before. The outward sign (I say) is here honored by the thing signified: so that this herein we are to observe, that the Wine in the Cup at the Lord's 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 Jesus 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 Christ's coming, had this covenant ministered unto them in types and figures, so as they saw Christ, but as as it were, a far off: we 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, Goats, &c. so far as it pleased the Lord: but it is confirmed to us in Christ's own blood, which for our sakes, for our redemption and salvation, he shed upon 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, Christ's innocence: 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. 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, John. 14. because he was clearly exempted, and free from all sin, as Heb. 4. Secondly, that many, but not all, without exception, have remission of sins by Christ's death and blood-shedding. 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 believe in him, as I said before. So saith Simeon, Luke 2. 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 everyone. The death of Christ, in respect of the fullness and sufficiency of redemption, is sufficient for all men, but it is effectual only to those that were fore-ordained to life in him. As of this, we shall consider further (through God's assistance) when we come to the 21. question.

A third note obserueable here is this, that all our sins are pardoned 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 we believe 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 it self, 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 God's wrath: According to that of the Apostle, Col. 1. In who • we have 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. we have 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 commandment, 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 Lord's 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 & Coniurers, ascribing power and efficacy to bare words and syllables. But herein how gross and absurd they are, may easily appear by these few reasons.

[Reason 1] First, if the substance of the bread be turned into the substance of Christ's 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 Savior Christ: but we must believe, & acknowledge, that he consisteth only of a divine & human nature.

[Reason 2] Secondly, if it be as they say; then Christ did not only 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.

[Reason 3] 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 Savior: 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 be transubstantiated, it is no sign, but the thing it self.

Fourthly, it taketh away one of the Articles [Reason 4] of our Christian Faith, where we profess, that Christ sitteth at the right hand of his Father in Heaven: and we do not read, that he shall come from thence until the Day of Judgment: (howsoever concerning his Spirit, he is, and will be with us unto the end of the world, as John. 12. and chap. 14 and 16. ) but they that will have 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 Christ's 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.

[Reason 5] Furthermore, the Apostle, 1. Cor. 11. 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, even as Aaron's 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 Aaron's Rod, when it was called a Rod, it appeared so to be: and when it was called a Serpent, it appeared to the sight, and might be discerned to be a Serpent.

Again, that which we eat and drink [Reason 6] at the Lord's Table, doth nourish our bodies: and can our bodies be nourished with that which hath no substance? Can the show or likeness only of Bread and Wine, nourish the substance of our bodies? and if our bodies be not nourished with y ^e outward thing in the Sacrament; how then can it have 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 be true; then can we not possibly have 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 upon their doctrine. For not the substance of Bread and Wine, but only 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.

[Reason 7] Last of all, if we should grant (which they are never able to prove) that the bread and wine in the Sacrament, are turned into the substance of Christ's body and blood; yet what profit should come by that bodily presence, seeing the flesh (as himself speaketh, John. 6. ) 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. 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 withal, 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 upon 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 senses to be a miracle, as I shown before in Aaron's Rod, & is further manifest in the water which Christ turned into Wine, John. 2. Now, that which we receive at the Lord's Table, appears to our sight, hands, taste, teeth, and stomach to be no other then Bread and Wine. And shall we contrary to all these senses, 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 believe him? And doth he not also in as plain terms call himself a Door, a Vine, John. 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 withal considering, as I have 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, John. 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? And thereupon went away offended, saying; This is an hard saying, who can hear it? Even so do the Papists gather, and conclude upon the very same words of Christ at this day. But as our Lord Jesus 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 be 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 only after a spiritual manner, and no otherwise then by faith.

But they cry out, that herein we speak against God's Omnipotency, and almighty power, when we deny the natural body and blood of Christ to be (as they would have it) in the Sacrament, and in many places at one time. Whereas we only say, that although Christ be omnipotent, yet can he do nothing against his own will, against his Word or glory: As to dishonor 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 Devil. This we say, Christ cannot do, not for want of power; but because he will not do it As Heb. 6. It is impossible that God should lie. And this thing, not to lie, is not a want of power, but a sign of greater power in God.

EXPOSITION.

HOw, and in what sense, the flesh of Christ is said to be eaten, and his blood to be drunk, we 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 Jesus 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, Io. 7. where he not only 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 flowe Rivers 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, John. 4. where he saith in plain terms, that if the woman of Samaria had had knowledge and faith to have desired the same at his hands, he would have freely sufficed her with the water of life. If thou knewest (saith he) the gift of God, and who it is that saith to thee, Give me drink, thou wouldest have asked him, and he would have given thee the water of Life. This is further apparent, John. 6. where he calleth himself the Bread of Life; nourishing (as it were) upholding, and preserving to eternal life, all such as truly and faithfully believe in his name; even as earthly meat & drink nourisheth, upholdeth, and preserveth in this life, all such as eat it, receive, and digest it: 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 Jesus 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 only 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, we by sin remain separated from God, & so in death eternal. And therefore notably, 1. John: 5. 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 Jesus (long time before his coming in the flesh) had the Prophet Isaiah 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, everyone that thirsteth (saith he) come ye to the waters, and ye that have 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 labor without being satisfied? Hearken 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, Ier chap. 2. My people have forsaken me the fountain of living waters, to dignity 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 we cannot desire anything more apparent.

But now, if we shall yet a little further consider, how our Lord Jesus Christ is made after this manner, the spiritual food and nourishment of our souls: we 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. [Reason.] 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 be 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 blood-shed: 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 only true sustenance to eternal life, aptly, and truly in all respects, prepared for our souls: and not only 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 Jesus to be the only Fountain, [Use.] and well-spring of life: we must be religiously careful, (according to that which hath been taught) to seek the refreshing, and satisfying of our hungry and thirsty souls, only, 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 wauereth, is like a wave of the Sea, driven with the wind, and tossed. We therefore he clearly resolved, and out of all doubt:

Always yet, taking heed withal, that herein we presume not too far, but knowing that this food of life appertaineth only 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 we 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 Jews 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 have 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 God's glory, peace of conscience, joy in the Holy Ghost, or any other sanctifying grace of God's Spirit. To asswage 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 we at this day (for the most part) as ignorant of our miseries, and as senseless in our sins, as ever were the Jews, or any other in times past. And therefore no marvel, though there be no more true zeal of God's glory, no more true love of religion and godliness, no more care or conscience to walk uprightly in the ways of God's commandments, to be found among men: these, and such like graces (indeed) being not common to everyone, but proper only to God's 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 Jesus Christ call unto him, Math. 11. And unto none but such doth he promise a comfortable refreshing, saying, Come unto me, all ye that labor, and are heavy laden, and I will give you rest.

EXPOSITION.

THE Bread and Wine at the Lord's Table (as I have shown before) being set apart by prayer and thanksgiving, broken, given, received, eaten, and drunk, is a most holy Sacrament, and representation of Christ's body and blood, broken and shed for us upon the Cross. An holy Sacrament and representation (I say) of Christ's body and blood, but not the body and blood of Christ it self. For we must not confound the outward sign, and the thing signified, but their several natures must be distinguished. [Reason 1] 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 upon 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 believe, is most absurd, and statly 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 Christ's coming, did eat of the same spiritual meat, 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 we say now that either Simon Magus, or these Fathers, received together with the outward elements, Christ Jesus, and his saving graces, thereby represented? Surely if they had God would not have been displeased with them, nor deprived them of the sweet and comfortable fruits, and effects thereof. 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 meat and drink. But the thing signified, which is Christ's body & blood, is not received by the hand, but in the heart by faith in Christ's death and redemption, as we shall 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 only such as are God's elect, in receiving the Sacrament, [Reason 2] do feed upon Christ to eternal life. And the reasons are clear, because our Lord Jesus Christ gave his flesh to be crucified, and his blood to be shed, only for their sakes, and for the spiritual nourishment [Reason 3] of their souls only: And because withal, only they have true faith to apprehend, 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 Christ's words, John. 6. he saith there, Whosoever eateth my flesh, and drinketh my blood, hath eternal life. The Papists say: Some men, and namely, wicked men, & unbelievers, may eat Christ's 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, have eternal life, and shall be raised up at the latter day. But the wicked have not [Reason 1] 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 unbelievers 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 it self) promiseth to them that eat him. And a little after, He that eateth my flesh, 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 [Reason 2] 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. 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 have 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 Christ's body and blood, and not of Christ's body and blood it self: for that is always worthily. & can never unworthily be received. This difference (I say) is there always between the Sacrament of Christ's flesh and blood, and the flesh and blood of Christ it self. 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 it self, 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 have 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 only sacramentally, as it is of the wicked: The [Reason 3] godly bringing to the partaking of the Sacrament, not only the mouth of the body, but also faith, the mouth of the soul: and the other not faith the mouth of the soul, but only the mouth of the body. And therefore as unto the godly, it is the seal of eternal life: so the other (not discerning the Lord's body) in eating the bread, and drinking the wine, do eat and drink their own damnation.

We must take heed therefore, [Use.] that as often as we come to the Lord's Table, we prepare not our teeth, and bodily mouth, but be duly mindful to pray for grace beforehand, 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) we may in due and convenient time, be raised up by him to eternal life.

EXPOSITION.

IT is not sufficient to our salvation, that we know, and believe, that the Son of God gave his flesh to be crucified, and his blood to be shed upon the Cross, for the life of the world, unless therewithal we also eat his flesh, and drink his blood. The words of our Savior being so express for the proof of this, in the places which I have alleged, John. 6. that we cannot desire anything more apparent. Now to eat the flesh of the Son of man Christ Jesus, and to drink his blood, is (as you have heard,) by a true and lively faith to be made partakers of that righteousness and redemption, which our Lord Jesus Christ, by the offering of his body, and pouring out of his blood, hath purchased and obtained for us: whereof most notably speaketh the Apostle, Rom. 3. And are justified freely by his grace, through the redemption that is in Christ Jesus. So then, he doth eat Christ's body, and drink his blood, who doth truly and faithfully believe in Christ Jesus, as in the true Son of God, the only Savior & 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) upon the Cross, of reconciliation, and redemption; by which oblation and offering, he hath fully recovered eternal life, for all those that truly believe 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 [Reason 1] hath not only the promise of life, but even also that eternal life it self which is gotten, and obtained by Christ's flesh and blood. For even as no man can either have 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 meat and drink: so can no man possibly have 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 apprehend Christ, and his redemption, believe in him, and trust in him. For this (I say still) is to eat Christ's flesh, & to drink his blood: First, to lay hold upon 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 only we receive, and eat Christ to salvation: I will make it appear by Christ's own words, John. 6. where he useth these words indifferently, as being all of one force and signification: To believe in him, to come unto him, to eat him, and to drink him. To believe in Christ, is the proper word: to eat Christ, or to come unto him, are metaphorical, and figurative speeches, but all of one sense. 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. [Reason 2] 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, shall never thirst, therefore to believe 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 believe in Christ, is to eat him, and to drink him. He attributeth also in that Chapter, [Reason 3] the very same effects & fruits to them which believe 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. 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 have eternal life, and be raised up at the last day. In verse 40. of the same Chapter, he saith, This is the will of my Father that sent me, that everyone that seeth the Son, and believeth in him, should have 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 therefore useth the words indifferently, as being of one meaning. I might produce many other places, wherein the holy Ghost witnesseth, that we have eternal life by believing in Christ: but the point is plain enough by Christ's own words, that to believe in Christ, is to feed upon 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 our selves 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, we may feed upon him, and gather strength and comfort in the assurance of God's favor 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 we are graffed into Christ, as branches into the root and stock, so that we now live by him, and by his Spirit, as the branches do by the juice that cometh from the root of the tree. 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 have spoken more at large in Question 13: upon 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 simple matter, to eat Christ by faith.

And now to make some use of that [Use 1] which hath been spoken:

Even, as when we are desirous of bodily nourishment, we must come to the partaking of it, where it is to be had: so, for the partaking of Christ Jesus to our spiritual nourishment and salvation, we 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 Jesus crucified, which come not accordingly to the partaking of him. 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 meat, 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: so, nothing at all profitable is Jesus 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 apprehend and apply his righteousness and redemption to the forgiveness of their sins, to their justification, and eternal life. Much might be add • 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 Jesus, to eternal life, they must come unto him with a due consideration, 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 God's fearful wrath and heavy indignation, having no means of their own to escape the same, and bring with them withal, a true and lively faith in his name, as in the only 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, or possibility of attaining it.

This must be the manner of our coming unto Christ at this day, not with such affections, as the Jews resorted unto him in times past, some in hypocrisy, some for their bellies, some with a regard only 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, 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 Jesus 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. 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 upon 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 Judgment. All these particulars of the sound knowledge of Christ, are so clearly laid open in the doctrine of his Word, that we need not now say, (as it is Rom. 10. ) 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 our selves to come unto him after this manner, once, or some fewer times, and when we are at leisure, and have nothing else to do, (as is the use of many) but we must learn daily to go after him, and the more we come unto him, the more must our love be inflamed towards him, as Psal. 105. Seek the Lord and his strength, seek his face continually. And that too, without dallying, and deferring the time, as Isaiah 55. Seek the Lord while he may be found, call upon him while he is near, &c.

Secondly, we may here observe (to our unspeakable comfort) the very great [Use 2] 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 sparingly, or to the full, yet can it nourish but for a time: Though we eat and drink never so plentifully today, yet shall we be hungry and thirsty again tomorrow, and have as much need to refresh our selves 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 Jesus, (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, shall have true peace of conscience, sound joy in the holy Ghost; it shall not not decay in strength, but grow & increase in faith, repentance, patience, love and all 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 Jesus Christ saith, John. 6. that his flesh is meat indeed, and his blood is drink indeed. As having in truth and indeed, the only 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 [Use 3] seeing there is so great difference betwixt the food of the body, and the food of the soul: that therefore, as our Savior exhorteth, John. 6. we labor 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 only in spiritual and heavenly things, purchased and obtained by Jesus Christ. Are we affected with any worldly joy, upon any outward occasion whatsoever? Let us know, that it is not the true joy, the joy of the soul is better; the joy of God's 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 we 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 we are to make of this point: and the Lord grant, that thus we 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 advancement of God's glory, & the sincere obedience of his will: but as our Savior himself exhorteth, Math. 6. Let us first seek the Kingdom of God, and his righteousness, and all other things shall be added unto us.

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 Jesus, elected some to life and salvation. Secondly, that such as are elected, have 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 believe, 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 Savior Christ saith, John. 13. I speak not of you all, I know whom I have chosen. And that this was before the foundation of the world, it is plain, Ephes. 1. 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. And for this cause doth our Lord Jesus Christ affirm, Math. 25. that after this manner, shall the sentence of everlasting life be 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 only and altogether of the Lord's free goodness, and mere mercy. For Jacob (as the Apostle teacheth, Rom. 9. ) nothing at all deserved to be preferred before his brother Esau: but as our Lord Jesus Christ speaketh, Math. 11. this is even because such was the goodwill and pleasure of God. And according to that of the Apostle, where he teacheth, that of his mere mercy and grace, through Faith in Christ his Son, he hath chosen and preferred to life, whom he will have to be saved, and accounted among the just.

And to make it yet more plain, that [Reason 1] only 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 everyone, then there could be no election. For he that taketh all, cannot be said to choose: And therefore saith the Lord, Math. 20. Many are called, but few are choten. And John. 10. Our Lord Jesus 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 John. 17. 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. and they are the words of our Lord Jesus Christ himself, that it is a straight gate, and a narrow way that leadeth unto life, and few there be 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 be no doubt, continual experience making it apparent.

As concerning the second branch, that such as are elected, have the Spirit of Christ, &c. This is clearly taught by the Apostle, Rom. 8. where he saith expressly If any man have not the Spirit of Christ, he is none of his. From whence we learn, that this is a most certain, and infallible token, whereby the Children of God are known, and discerned from the wicked; because only God's Children have the Spirit of Christ, whereby they are moved, regenerate, and directed to true innocence, and holiness of life. They only (I say) have the Spirit, that is, the gifts and graces of the Spirit: the which Spirit doth not only make their consciences void 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 practice of it: assuring them withal of the free forgiveness of all their sins, and of the everlasting saluatiō of their souls▪ It is God (saith the Apostle, 2. Cor. 1. who hath anointed us, who hath also sealed us, and hath given us the earnest of his Spirit in our hearts. And Ephes. 1. 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. The Spirit it self beareth witness with our Spirits, that we are the Children of God. And 1. John. 4. Hereby we know that we dwell in him, and he in us; because he hath given us of his Spirit. And again, He that believeth in the Son of God, hath the witness in himself. All these places plainly prove, that all God's elect have the Spirit of Christ bearing witness with their spirits, that they are of that number. Lastly, prove yourselves (saith the Apostle 2. Cor. 13. ) whether ye are in the Faith. And to what purpose is this spoken, if by the evidence of God's Spirit we cannot know our selves to be in the state of grace and salvation? And presently after, Know you not yourselves, how that Jesus Christ is in you, except ye be Reprobates? Whereby he showeth, that to prove a man's self, whether he be in the Faith, is to prove whether Christ be 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; the body (as he saith Rom. 8 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 have 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 God's elect, and without all danger of condemnation.

This always withal, being duly observed that in this certainty & assurance of election, (whereof we speak) we exclude not that kind of doubting, which oftentimes ariseth in God's Children, through the infirmity of their nature, and through the sight & consideration of their sins: but that willful doctrine, and resolution of doubting, for which the Papists contend and strive;

It being most sure and certain, that [Reason 2] there can be no greater torment to a tender conscience, then to stand in doubt of God's favor and love. For he that doubteth of God's 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 be defiled; yea, he must needs be a wicked man. And this saying of Solomon, Prov. 28. 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 Lyon. Indeed, when we look upon our selves, and examine our manifold infirmities, and goings astray, we shall see sufficient cause to stand in doubt: but looking withal upon God's promises of grace and mercy in Christ Jesus, and upon the fruits and effects of his Spirit of sanctification in our hearts: in, and by them, we shall have sufficient cause to be 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 Devil; as also for true peace of conscience, joy in the Holy Ghost, assurance of God's love, and of eternal life.

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 God's glory, and of their own salvation?

The Papists indeed do thus allege, calling this doctrine of God's free grace, in election, and justification, (but most wickedly) a doctrine of liberty, and which openeth a wide gap and window to all [Reason 3] 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 be in us, to deal so graciously and lovingly with us. Now then, if by the motion of one and the same Spirit, we do by faith assuredly know God's goodness towards us in Christ Jesus, and by the knowledge, and true sense thereof, do love him unfeignedly for the same: needs must there follow obedience to his commandments, and a perpetual study to serve and please him. The assurance of election, and salvation then, (as we see) makes not God's 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 John. 14. ) he will keep my Word.

Secondly, the selfsame doctrine of the Gospel, that teacheth us, that by God's free grace, and mere mercy in Christ Jesus we are elected, and made heirs of salvation. The selfsame doctrine doth also teach us, that the end of this special grace and favor is, that we should glorify God in our mortal bodies, so much the more, and not be slaves and servants unto sin: the wages & recompense whereof, is eternal death and condemnation.

Now to proceed to the third Branch. The Spirit of Christ (as you have heard) doth bear witness of election, by working in the Elect true repentance, and by framing their hearts to believe, 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 showeth in many places.

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, Judas: And (I say) it must be of the whole man, that is, both of soul and body, in every part and faculty thereof, because to turn in one part, and not in another, will not serve the turn. There must be a change of the heart, and a reformation of the whole life, or else there is no true repentance. And as this turning must be a turning of the whole man; so also from all sin: not from some special sin, or from some few, but from all. and everyone Knowing, that the least sin that is, deserveth death, and is most odious, and loathsome before the face of God. The which turning of the whole man from all sin, must be with godly sorrow, arising from a serious sense and consideration of sin, (as it is sin) and with a settled • esolution (through the grace of God's Spirit, ) not to sin anymore, but to forsake, and detest all sin for the time to come.

And lastly, as to be truly repentant, we must thus unfeignedly 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 joy and cheerfulness of spirit, arising from the assurance of God's love and favor in Christ: desiring inwardly in our hearts, and endeavoring outwardly in the whole course of our conversation, to frame our lives according to his holy Word.

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 have 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 God's grace, and blessed Spirit, and that it is proper only to God's elect.

That it is a special work of God's grace, it is expressly proved, Ier. 31. where the Church of God, under the title of Ephraim, acknowledgeth God to be the Author of her conversion, saying, Conuert thou me, and I shall be converted, for thou art the Lord my God. And it is apparent also, Acts 5. where the Apostle Peter saith of our Lord Jesus Christ, that God hath lift him up with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins. And in chap. 11. it is recorded, that when the Church, and people of GOD, had heard from Peter what great mercy GOD had shown 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. Instructing them with meekness, that are contrary minded, proving if God at any time will give them repentance, &c. And not without [Reason 4] 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 [Reason 5] body, nor quicken himself, but it must be the voice of Christ (as John. 5. ) so must it be only God, that must convert the heart, and work repentance in it: All being by nature dead in trespasses and sins, as we have already learned out of Eph. 2. and Col. 2. And if it be demanded, why God doth then in so many places exhort men to repentance, if they have 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 commandments and exhortations, the great necessity of repentance, and our own great weakness, and inability hereunto, we 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 God's elect can truly repent and turn to GOD: this is proved, Isaiah 59. where the Lord promiseth the Redeemer only unto them that turn from iniquity in Jacob: So, that they only, for whom Christ died, can repent. And not without good reasons is true repentance proper to God's elect.

[Reason 6] As first, because repentance and remission of sins are necessary consequents, the one of the other: for he that truly repenteth, shall have remission of sins, and such as have remission of sins, do truly repent. Now, remission of sins belongs only to God's elect: therefore in like manner doth also repentance. [Reason 7]

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 only to the elect: it followeth, that none but they are likewise capable of this benefit of repentance. [Reason 8]

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 only of the elect, thereof • re 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 God's Elect.

In the next place followeth the consideration of faith, which the Holy Ghost settles in the hearts of God's elect, and whereby also he assureth them of their election. For (as you have heard,) the Holy Ghost not only worketh in the elect, true repentance (for the sealing of their assurance,) but also frameth their hearts to believe, &c.

That to believe aright, is a special gift and grace of God, proper only to such as are elected, and settled in their hearts by the Spirit of God, we have already seen • at large in Question 13. Now it remaineth only to be observed, that the holy Ghost frameth the hearts of God's elect, to believe no otherwise, then according to the will and Word of God, as Rom. 10. 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 wandering error of the minds.

[Reason 9] 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 devil; the which certainty, and sure ground-work, is nowhere else to be found, but only in God's Word. So that to be assured of election, it is not enough to say, I believe in God, or I believe in Christ: but thou must believe in God, and in Christ, as the Word, and Gospel of Christ hath prescribed, and teacheth thee to believe. 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 believe, or no. For assure thyself, and be out of doubt, if the faith which is in thee, be not grounded upon the Word & Gospel of Christ, if thou believe 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 Sun-beams from the Sun: Yea, true faith hangeth upon 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 only of God's Word, accompanied with the joint assistance of God's Spirit. For otherwise, Paul may plant, and Apollo may water, the Minister may preach, & apply the Word, and yet have no good effect, either of faith, or of any other saving or sanctifying grace ensuing upon his labor.

Of the obedience of God's elect.

As he alone is a good child, that is duly obedient to the lawful commandments of his Parents; he only a good servant, that serveth his Master, not with eye service, but in singleness of heart; and he only a true and faithful Subject, which yieldeth himself obedient, and conformable to the godly laws, and commandments of his natural Prince and Governor: even so are such only, and none but such worthy the name, and account of God's elect and chosen Saints, to whom belongeth the inheritance of eternal life, who are religiously obedient, and conformable to the holy will and commandments of the Lord God;

Obedience to the will and Word of [Reason 10] 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 therefore is the Scripture very plentiful, not only in setting forth the commendation of the godly, in regard of their obedience, and in exhorting us unto the like, for the making sure of our calling and election; but in describing also the examples of the disobedient, and the curse & wrath of God upon 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. and Heb. 11. Of Moses and Aaron, Exod. 7. Of the Rechabites in obeying the commandment of their father Jonadab, recorded to their high commendation, Ier. 35. Of the Israelites, Numb 1. and Josh. 1. And especially of our Lord Jesus 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. out of Psal. 40. that of Samuel to Saul, 1. Sam. 15. Also Rom. 6 and cha. 1. and 4. of S. James. Examples of disobedience in wicked and ungodly reprobates, we have in Saul, Cain, Pharaoh, and in many other.

But this being plain, it remaineth to consider, that the obedience of God's elect, to the will and commandments of the Lord, is a fruit of Christ's Spirit in their hearts. For we of our selves are utterly unapt, and unable to any good thing. [Reason 11] And therefore thus prayeth David unto God, Psal. 143. Let thy good Spirit lead me unto the land of righteousness. And Gal. 5. Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. That the Spirit of God (I say) is the principal, and efficient cause of this new obedience in God's 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 anything 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, without the which all outward helps would have been altogether unprofitable, and so as they should nevertheless have remained so overwhelmed in their natural corruption, as not to do anything holily and purely before the Lord. From the Spirit of God proceedeth that righteousness, sanctification, and holiness, without which no man shall see the Lord, as Heb. 12. true peace of conscience, and perfect joy in the holy Ghost, all good counsels, all pure desires, and godly purposes. For although it be left in our power (inasmuch as we are the Lord's reasonable creatures) to will this, or that thing, to reason upon this or that question, to think upon this or that matter, and to do this or that work: yet to will, to reason, to think, speak, or do anything 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 only 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, saying, For it is GOD that worketh in you both the will and the deed, 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 anything in the sight of GOD, proceedeth only 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 [Use 1] 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 our selves whether we be of this number. If we 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 devil, we first seek God's Kingdom, and the righteousness thereof, and labor more for the meat 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 God's 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 we run not with them to the ways of sin: If we perceive our selves 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 we do undoubtedly belong to eternal life. Whereas on the contrary, if we feel not these, nor any of them in any good measure, our estate is wretched and most miserable, what fair show soever we may carry of a blessed condition in the view of the world. The devil will suffer any man to say, that he is one of God's 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 have such a proof of it, as may silence the devil himself standing against it? Look then to the holiness 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 counselleth thee, 2. Epist. chap. 1. and make an end of thy salvation in fear and trembling, as the Apostle Paul doth advise thee, Phil. 2. And nothing shall be able to separate thee from the love of God.

Hereby also we may make trial whether [Use 2] we have the Spirit of Christ: For whosoever is elected, he hath the Spirit of Christ, as I have shown 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, upon every occasion: whereupon saith the Apostle, Rom. 8. that as many as are led 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 have a hungry desire, especially, and above all things, to be at peace and unity with God through Christ Jesus, for the free forgiveness of all their sins. And finally, it maketh all such as are endued with it, to grow & flou ish as a green Garden, and as a tree planted by the rivers 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 man's place and calling, and the diverse occasions that are offered. He, that thus feels the working of God's Spirit, the same Spirit doth bear witness with his spirit, that he is without all question, the elect child of God.

[Use 3] Having a comfortable assurance, through the witness of God's Spirit in our hearts (upon this examination) that we are in the number of God's elect. We 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 our selves; 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 have received.

Fourthly, seeing the holy Spirit of God works true repentance in all God's 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 everyone, and that with godly sorrow, arising from a serious sense and consideration of sin, and with a settled resolution (through the grace of God's Spirit) not to sin anymore, but to forsake all sin for the time to come: And if being thus unfeignedly in the whole man turned from all sin, we turn therein unto God, with a penitent acknowledging of all transgressions, with an hearty desire of mercy, and forgiveness, with joy and cheerfulness of Spirit, arising from the assurance of God's love and favor in Christ; and with a desire and endeavor 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 only to God's Elect. Whereas on the contrary, if we cannot find, and feel these things in any good measure begun in us, we cannot possibly have this assurance.

[Use 5] Again, seeing true repentance is a special work of God's grace, and only God's elect can truly repent: then most wretchedly, and miserably 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 diverse 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 all 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 have lived before. But it must be observed, that God, who promiseth forgiveness to everyone that repenteth, doth not promise repentance to everyone 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 showeth, Ro. 2. 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. that he found no place to repentance, though he sought the blessing with tears. The Sacraments also, though they be seals and pledges of God's love & favor in Christ, are to such men utterly ineffectual. God will neither hear their own prayers, nor the prayers of any other, that pray and beseech him in their behalf, as John. 9. Psal. 66. and Ier. 7.

Furthermore, if there be such a mutual [Use 6] relation of Faith to the Word of God, then it followeth: First, that no other doctrine, but only the pure doctrine of God's Word, must be preached to the people of God, by all the faithful Ministers of Jesus Christ; such as teach, and preach otherwise, being guilty even of murthering and destroying such as hear and regard them, in causing them to build their faith and hope upon 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 God's Word, dangerous to the salvation of all such as rely and rest upon it. And therefore 1. Pet. 4. If any man speak, let him speak as the words of God. And Isaiah 8. 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. as not coming in their own names, nor having commission to deliver anything 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 therefore also, 1. Thes. 2. 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 [Use 7] hereby, to try all things, and to keep that which is good, that so their faith may be grounded, not upon the sand of men's devices: but only upon the Rock Christ Jesus, as Act. 17. and 1. John. 4.

Last of all: seeing the Spirit of God [Use 8] 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. Let us therefore in the fear of God, (for the sound peace and joy 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 Lord's liberal kindness unto such as either have been, or shall be faithfully obedient unto his holy will; as also terrified from disobedience, by the fearful examples and threatenings of God's judgments, upon the children of disobedience. And to make our obedience the more acceptable unto God, these three things are necessarily required: First, that it be exercised in the keeping of every commandment of God. For as Saint James saith, chap. 2. He that breaketh one commandment, is guilty of all. Secondly, the whole man must endeavor 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 Josiah, 2. King. 13. 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, frō whose supernatural working all our desire, and endeavor (to perform acceptable obedience unto God) must proceed, and without whose gracious assistance, it is impossible to do anything pleasing him.

EXPOSITION.

THis doth our Lord Jesus 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 Lord's death till he come. I have 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 Jesus 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 only that it is an unlawful injunction of the Papists to tie the administration and receiving thereof unto certain set days 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 have 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 be 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 days and times, months, and years, which the Apostle reproveth in the Galatians, chap. 4.

Ye do show the Lord's death.

There is a double manner of showing the Lord's Death, in the use and celebration of the Sacrament. The first appertaineth to the faithful Ministers of Christ, they not administering the Lord's Supper rightly, and as they ought to do, except they make a declaration of the Lord's 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 Christ's 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 Christ's institution.

The preaching of the Word therefore, must not be 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. [Reason.] The Word may be preached without the Sacraments: but y ^e Sacraments cannot rightly be administered without the Word. And whereas it is objected, that the Sacraments may as well be administered without preaching at this day, as Abel his sacrifice was offered, and the Passover 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 Christ's Death, are unfitly compared to the obscure figures of the Old Testament: And yet, had they according to their institution not only a divine action, or silent ceremony: but also a preaching, and declaration of Christ's Death, and of the benefits thereof. And although there be no express mention of the form of Abel's sacrifice; yet seeing the Scripture testifieth, Heb. 11. 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, and to destroy the works of the Devil. And as for the Paschal Lamb, the institution carried with it an express commandment (as Exod. 12. ) 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 Lord's death was preached, before he came in the flesh. For this cause (as I said) according to Christ's institution, and express commandment, 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 Lord's Supper.

The other manner of showing and declaring the Lord's 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 cal 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 thanks for the same: and therewithal also, not only acknowledge themselves to be his servants, and of the number of them that look to be saved, only by the benefits of Christ's 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 have been satisfied; neither could the fierce wrath of GOD have been appeased: but as we are by nature the children of wrath; so should we forever have remained in the state of condemnation. They that have 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 Lord's Table they receive the Bread & Wine into their bodies; so are they spiritually made partakers of the fruits & benefits of Christ's Death and Passion, to the utter abolishing of the guiltiness of all their sins and transgressions, to the true peace and joy of their souls, and their undoubted assurance of everlasting blessedness for evermore. According to that notable saying, Rom. 10. If thou shalt confess with thy mouth the Lord Jesus, and believe 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 Lord's Table for custom, or fashion sake; and being there, do not reverently call to their remembrance the most excellent work of Redemption by Christ's death, and blood-shedding, 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 senses, 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 we, may eat the body, and drink the blood of Christ the more effectually, and fruitfully. For when a faithful Christian heareth these words of Christ's 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 upon this promise: and in his heart doth assure himself that Christ died, and shed his blood, not only 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 Christ's commandment, 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 our selves thankful to him for the same When our sight beholdeth upon the Table the Bread and Wine, according to Christ's ordinance broken, and poured 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 upon the Cross, and the same my Savior now sitting at the right hand of God the Father, with the same body and blood now glorified, wherewith upon the Cross, he paid the price of my Redemption. When we see the Minister offer unto us the Bread and the Cup, and we receive, and feel it: then inwardly in our hearts is our faith moved to have this cogitation; that as surely as the Minister doth offer them unto us, and we receive them with our hands▪ so assuredly by faith do we receive Christ himself, and in our hearts feel and embrace him, as the only price and means of our salvation.

When we eat of the Bread, and drink of the Wine, and by our taste have sense of the sweetness of them, and feel them pass down into our stomachs there to rest, that they may be according to their nature, means to nourish and strengthen our bodies, and to continue them in life: Our Faith is stirred up by these senses 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 Christ's body and blood, broken and shed for us, and for all the rest of God's Elect, and perceive it thereby to be the only food of our souls, without the which we should perish, both soul and body eternally.

[Use.] Now for the use, whether we take such sweet instruction and comfort in the use of this blessed Sacrament, or no, we will examine, God willing, when we come to the last question.

EXPOSITION.

THere are both worthy, and unworthy receivers of the Lord's Supper. Who they are that receive it worthily, I have shown 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 Lord's Table only for custom, and fashions sake, without either knowledge or regard of the matter in hand. Another sort are such, who although they have 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.

[Reason] Now the manner how the wicked and ungodly do become guilty of the body and blood of the Lord, may plainly be shown 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 we know, that it is a very heinous offense to despise the Princes Seal (although in substance it be but printed Wax:) Even so, he that eateth and drinketh the Bread and Wine at the Lord's Table unworthily (it being the Seal of Christ's Passion) committeth on heinous offense, although in substance they be but earthly creatures. In the like sense doth the Apostle say, Heb. 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. that they tread under foot the Son of God, &c. Not that Christ's person suffereth any such thing of them indeed, (for he is now impassible) but that their malice is as great, and their wickedness as horrible an offense against Christ, as was the malice of the Jews & Gentiles in crucifying him.

Now such as are unworthy receivers of the • Sacrament of Christ's 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. For this cause (saith he) many are sick and weak among you, and many sleep: and othersome to their everlasting condemnation.

[Use.] Let us take good heed then (as we tender the glory of God, and our own salvation,) that we be not willingly in the number of unworthy receivers: assuring our selves, that if it be a great offense to tread y ^e Princes Seal under foot, it is then a much more wicked abusing of Christ, to receive the Sacrament of his body and blood unreverantly, and without faith in his redemption. And if he that defileth the Princes Letters, shall not escape unpunished, but is worthy to be 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 affected in this behalf; and feeling our faith weak; let us with the Apostles, Luke 17. 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 Devil, may be able to disannul, and make it void, until we enjoy the end thereof, which is the salvation of our souls, as 1. Pet. 1.

EXPOSITION.

Such only are meet and worthy partakers of the Lord's 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 God's 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 withal: But I will speak only of such as are most special, and without the understanding whereof, there can be 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 have formerly discovered it to be in the sixth question.

A second special branch of this knowledge hath relation unto God, and unto our Lord Jesus Christ, as concerning the most excellent work of our redemption in such sort, as I have already shown 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 Christ's 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 thereof; 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 frō time to time, before he come to the receiving of Christ's 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 Jesus 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 belong •• unto us: and so as everyone may say of himself, and of his own estate and condition (through the witness of God's Spirit in his heart) with the Apostle Paul, Rom. 8. I am persuaded that neither death, nor life, nor anything else, shall be able to separate me from the love of God in Christ Jesus. And so consequently concerning the use of the Sacrament, that as we see with our eyes the bread broken, and the wine poured out? so assuredly, and without all doubt, we do believe, and rest resolved, that the body of Christ was broken, and his blood shed upon 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 Lord's Supper. And therefore for this trial and examination, ought everyone 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. 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 our selves such an unfeigned turning of the whole man from all sin unto God, as I have 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 endeavor, to glorify God, and to seal the assurance of our own salvation, in all the works of holiness, and righteousness, according to every man's place and calling, and the diverse occasions that are offered? This is that godly and Christian trial, and examination of our selves, 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 only to God's elect, none being thus religiously careful to prove and examine themselves beforehand, for a right preparation, but only they.

If any part of this examination be left unperformed, there cannot possibly be any true proving of our selves, according to the meaning of the holy Ghost; and so consequently no worthy receiving of the [Reason. 1] Lord's 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 Jesus Christ in the most excellent work of our Redemption, there can be no true faith, as Rom. 10. How shall they believe in him of whom they have not [Reason. 2] heard? And again, though a man be endued with never so sound and absolute a knowledge of these things; yet, unless through the testimony of God's 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 have never so much knowledge, & boast [Reason. 3] 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 endeavor 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 [Use 1] condition of all such, is evidently discovered, who intrude themselves to the Table of the Lord, only 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 y ^e true knowledge of their natural estate, and of the Lord's 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, (as the Prophet David speaketh) that have no understanding: making no conscience of continuing in ignorance, infidelity, profaneness, and hardness of heart, in vain-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 allured by the sweet promises of God's grace and mercy in Christ, nor terrified by any threatenings of his fearful judgments: 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 Lord's Table, persuading themselves, that they have 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 pouring forth his blood under their feet. And therefore shall 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 judgments, 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 judgment against the wicked; and lest withal in urging so strictly this proving, and examination of every several conscience, such among the godly as have 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.

[Use 2] Let us therefore observe for our singular comfort, that this trial and examination must be 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 Christ's sake. For he knoweth our corruptions and imperfections, and will have regard of our infirmities. Only let us not be careless, slack, and negligent, but feeling by this trial great want in our selves, let us penitently acknowledge, and make confession of it. Let us be zealous and frequent in faithful and fervent prayer, and say everyone 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 Jesus. I believe and know that thy Son Christ Jesus 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 commandments, 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 Lord's 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 have 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 y ^e mercy of God may make us worthy; to despair in our selves, that his grace may comfort us; to humble our selves, that his goodness may raise us up; and to accuse our selves; y ^e Christ Jesus by his merits may justify us. For although of our selves we are able to do nothing, yet by him we shall be able to do all things.

These, and such like cogitations if we have, in preparing our selves to that blessed nourishment of our souls, he that breaketh not a bruised reed, 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 unfeignedly desires to be righteous, he is righteous. He that so desireth to believe, he doth believe. 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 unfeignedly desire not to fall, nor to be foiled of their spiritual enemies, the Lord esteemeth of such as his invincible Soldiers, 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. So Math. 5. 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. ) thou hast heard the desire of the poor, thou preparest their heart, and bendest thine ear to them. And Psal. 145. he will fulfill the desires of them that fear him. Faith maketh us not acceptable in the sight of God, or worthy partakers of the Lord's Supper, in respect of it self, because it is an action or virtue, or because it is strong, lively and perfect: but in respect of Christ Jesus 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 us. And as for faith in us, it is but an instrument, to apprehend, 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 apprehend: nay, though it cause a man only to desire and endeavor to apprehend, yet is it a true faith, and sufficient to salvation.

The sorrowful Father, Mark 9. which with care for his Son, cried unto Christ, Lord I believe, help my unbelief; though his faith was weak, yet obtained his purpose at Christ's hands. If our faith he but as a grain of Mustard-seed, yet will it much prevail with God's 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 Judas was. They believed in Christ, they loved Christ, and they loved one another: And yet shown they their weakness, when Peter, not without some reproach of the residue, preferred himself before them all: 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 be the chief. 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 Savior 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, Let a man examine his brother, or neighbor: but, Let a man examine himself; there ariseth a note which I am not willing to pass over: That every man shall give an account for himself to God; and not one man for another's ignorance, infidelity, or hardness of heart: And that therefore ought everyone to look unto himself, that his own knowledge be sound, his own faith true, his own repentance unfeigned, and his desire of holiness without hypocrisy: without either looking curiously into other men's sins, and imperfections, (unless it be only in a Christian and charitable manner 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 [Reason 1] fully assured, that as the faith of one man shall not justify another; so shall not the infidelity, ignorance, or profaneness of any (though present at the Communion) possibly hinder the effectual communicating of Christ's body and blood to the faithful receiver. As Ezek. 18. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall [Reason 2] be upon himself. The essenciall joining also in this communion being spiritual, wherein the wicked cannot possibly come near y ^e faithful members of Jesus Christ.

Lastly, whereas some holding, that Judas 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 Jesus 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 Judas 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 upon me absolutely to determine it: but only set down in as few words as I can, what I conceive, and the reasons of it.

They that think that Judas was present, & received the Sacrament of Christ's body and blood, do ground their persuasion upon the words of the Evangelist: where they all agree, that Jesus sat down with the twelve. Now Judas (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 y ^e Sacrament. That Judas was one of the twelve, no man can deny, neither do I, that he also sat at the Table: but that he did partake of the Sacrament, I cannot resolve, but incline to the contrary for diverse reasons.

A first reason is out of Luke 22. and [Reason 1] 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 Judas: therefore was not the sacramental bread given unto him, as unto the rest,

Again, Christ then promised (as Mat. [Reason 2] 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 Judas shall never drink with him in his Fathers Kingdom: therefore did he not drink with him of the fruit of the Vine.

[Reason 3] Another reason I gather out of John. 13. where, after our Lord Jesus Christ had pointed out the Traitor, saying, He it is to whom I shall give a sop when I have dipped it: and he wet a Sop, and gave it to Judas Iscariot, Simon's son. It followeth also in the same Chapter, not only that after the Soppe, Satan entered 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 sat down at the Table, it was for the eating of the Passover. In the eating of the Passover, he dipped his hand with Christ in the Dish; and in the eating of the Passover did Christ give him the Soppe. Now seeing the Passover was celebrated before the Sacrament of the Lord's Supper was instituted, and Judas 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 Passover, and the institution of the Sacrament, in a whole narratiō, addeth these words of the Lord; Yet behold the hand of him that betrayeth me, is with me at the table: we have no warrant to understand this of Judas 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 upon Luke, that Judas received the Sacrament of the Lord's Supper with the rest.

The Evangelist Luke, as I noted before, goeth on with a narration of y ^e Passover, and of the Lord's Supper together, and afterward by way of recapitulation, or rehearsal, returneth again to the words, which the other Evangelists jointly witness, to be spoken before the institution of the Supper.

But admit, Judas 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 Judas (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 Lord's Table at this day, such as are notoriously evil, and manifestly lewd, & wicked. For none of such (say they) are worse then Judas.

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 Christ's body and blood. It is true, that Judas was an Hypocrite, a Reprobate, and a very Devil; in that sense Christ so calleth him, John. 6. But if he were at the Sacrament; to whom was his hypocrisy, his reprobation, and devilish practice known? And to whom could these things be an offense? 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 offense. Yea, but Christ (will they say) knew him to be such a vile wretch, and yet admitted him. Well, he thus knew him as he was God, and not as he was Man: and therefore 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 frō Christ's example, in admitting Judas to his last Supper, if he did admit him. And after this manner (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 only of God to search the heart, and hidden affections, and not the Ministers, who can labor no further then to the outward behavior & conversation. But for any man to affirm, that the Minister is too precise, transgresseth Christ's example, and offereth wrong in excluding, and shutting out such from the Lord's Table, as are ignorant of the work of our Redemption, by Christ's humiliation, and sufferings; or such whose offenses 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, 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 diverse places of the Scripture, and oppose their own partial and self-conceits, against the godly judgment, and grave authority of all the godly learned that ever were.