The Grounds of Divinity, Treatise (4 of 4)
The bodies ſhall riſe the ſame in ſubſtance: but the bodies of the Iuſt ſhall bée Immortall, Incorruptible, Spirituall: not in ſubſtance, but in quality or condition; not néeding meanes of bodily nouriture, not ſubiect to infirmities, but powerfull, firme, ſtrong, and impaſſible, nimble to moue as well vp-wards, as downe-wards, voide of all deformity, and vncomelineſſe; glorious, of perfect ſtature; without the vſe, though not without the difference, of Sexe.Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniuſt ſhall riſe Immortall alſo, and Incorruptible, but paſſible, to endure the due puniſhment inflicted vponupon them.
The manner of the Reſurrection, conceiue to be thus: On the laſt day Chriſt ſhall ſuddenly come in the clouds, in that viſible forme in which He Aſcended, and ſhall ſend his Angell with a Trumpet,Mat. 24.31 1. Cor. 15.31. 1. Theſſ. 4.15.16. at the ſound whereof, firſt they which are dead ſhall be raiſed, and then thoſe which are liuing, ſhall bée in the twinkling of an eye changed.
Vſe 1. If in this life onelyonly wee had hope, we were of all men the moſt miſerable; but we looke for a day, when our vile bodies ſhall gloriouſly riſe, and bee made like the Glorious Body of our Lord Ieſus Chriſt; 1. Cor. 15.19. Phil. 3.21. Iob 19.25.26.27.comfort thy ſelfe againſt thy calamities with this: This vpheld Iob in the day of his ſore trouble: So in the troubles of the Iewes vnderunder Antiochus Epiphanes, Many were racked and would not be deliuered, becauſe they looked for a better Reſurrection. Act. 11.35.Let this alſo comfort againſt the loathſomneſſe of the graue, in as much, as though our bodies be laid downe for a time in the duſt, they ſhall yet after bee reſtored to Life and Glory.
Vſe 2. Remember that euen that body which thou haſt vſed as a Weapon and Inſtrument, to Lying, Murder, Vncleanneſſe, Theft, Pride, and all manner of vnrighteouſneſſe, ſhall riſe againe: and as thou haſt done in the ſame that which thou ſhouldſt not; ſo ſhalt thou receiue in the very ſame, that which thou wouldſt not: And if thou béeſt a Beléeuer, remember that that very body of thine, which hath bene vntounto thy ſoule, an inſtrument of Righteouſneſſe, & which for righteouſneſſe ſake, hath endured Griefe, Smart, or Contempt, &c. as it hath taken part with the ſoule in Mortification, and in the affliction, ſo ſhall it alſo pertake in the bleſſed Conſolation to bee reuealed in the laſt day.
Queſt. You ſaid that God was the Redeemer and Sanctifier of his Church: Do you not beleeue that the Redemption, Iuſtification, and Sanctification, which you hauehave ſpoken of, are vniuerſall, and belonging to all?
Anſ. No: Eph. 5.25. &c.I verely beleeue that thoſe Graces belong onelyonly to the Church.
Queſt. What is the Church?
Anſ. By Church, I meane the Holy Catholique Church, 1. Cor. 12.12.13. Eph. 3.15.16.17.18.19 Eph. 4.15.16. Reu. 21.27. Heb. 12.21 22. Cant. 6.8.which is the whole Company, of them which are from euerlaſting Predeſtinated to Eternall Life, and which, in time, are called by the Word, and ſanctified by the Bloud and Spirit of IESVS, and this is but one: part whereof is Triumphant in heauen, and part Militant on earth.
Expl. As in our vſuall Créed wée are taught to beleeue, the Holy Catholique Church, to bee the company of Saints, which hauehave Communion, or Fellowſhip, in the grace of Remiſſion of ſinnes, and Reſurrection to Eternall life: So it is manifeſt that ſuch onelyonly are the Catholique Church, and that ſuch graces are proper and peculiar vntounto them: As the Scriptures do eueryevery where reſtraine theſe benefites, to Beleeuers onelyonly, and to the Church: To Beléeuers, Ioh. 3.16. and 5.24. and 6.40.47. Act. 10.43. Ioh. 12.46. Rom. 3.22. Gal. 3.22. To the Church: Mat. 1.21. Ioh. 10.15. and 15.13. and 17.9.19. Now whereas in diuers places, the Scripture ſpeaketh with a generall note: That Chriſt dyed for all, and that God loued the world, and ſuch like: Such places muſt bee vnderſtood, ſome of the ſufficiency of Chriſts death for all, not of the Efficacy, which is onelyonly to Beléeuers: Some of a Precept vniuerſall, whereby all are commanded to beléeue: Some of the publique Miniſtery of the Word, whereby grace is offered to all: Some collectiuely to ſignifie that the benefite of Redemption extends it ſelfe, to Gentiles as well as to Iewes: or diſtributiuely, ſignifying that ſome of all Nations, Conditions, Ages, Sexes, hauehave that benefite, not that eueryevery ſingular of all kinds, but the kinds of all ſingulars, are made partakers thereof, So then, not the world. that is, not eueryevery man and woman in the world, hauehave intereſt in the bleſſing of Chriſt,Rom. 11.7. but onelyonly the Elect of God.
This Church is called Holy, partly becauſe it is cloathed with the righteouſnes of Chriſt imputed, and partly becauſe it is gouerned by the Spirit of Chriſt, by the which eueryevery member thereof is quicknes; and made able in ſome meaſure, in truth, to hate ſinne, and to louelove, and follow that which is good: It is called Catholike, that is Vniuerſall; becauſe all the Saints and Elect, of all times and places, … vntounto it, as to one Body: And this we profeſſe to be One, becauſe there is the Head, which is Chriſt, one Body, one Spirit, one Faith, one Hope,Ephe. 4.4. one LoueLove, &c. Part whereof is now in heauen Triumphing, which are the Soules of the Saints departed; and part fighting and Militant here on earth, in the Spirituall wee face, againſt the world, the fleſh and the deuill.
Vſe 1. All happy making promiſes are made onelyonly to the Church; All ſhall not be ſaued: labour to be of that number, whoſe are the promiſes, if thou wouldſt bee ſaued.
Vſe 2. It's a great comfort, that of all ſorts of men, ſome are of this Church, which is waſhed with the Blocd of Ieſus, the Geatile, as well as the Iew, the Seruant as well as the Maiſter, the Poore as well as the Rich: For there is no reſpect of perſons with God, but in all Nations, ſuch as feare him are accepted, be they one or other:Act. 10.34.35. As God reſpects none for their riches or great place, ſo he reiects none becauſe they are poore and baſe: Indéed in this world the poore hauehave the leaſt part; but in Chriſt benefites, the Beggar (beléeuing) hath as large and good right as the King: For we are Cittizens of a Kingdome which is not of this world: God is not onelyonly the God of the Mountaines,Ioh. 18.36. but of the Vallies alſo: And the Spirit bloweth where it liſteth. Yea, many times God breatheth Life and Grace, on a pooer contemptible wretch (as the world accounts) as on Lazarus, and paſſeth by ſuch as go in veluet coates, as Diues. Memember, Chriſt is not thine, becauſe thou art rich, or great, or beautifull, but becauſe thou Beléeueſt. It is faith makes the poore Beggar as rich in Chriſt, as thy ſelfe: For God hath choſen the poore alſo, to make them rich in faith, and pertakers of his Kingdome. Art thou rich?Iames 2.5. deſpiſe not the Beggar or pooreſt Beléeuer, who if thou beleeueſt not, is better then thy ſelfe: and though in the things of this life, (according to Gods ordinance) thou haſt the ſtart of him, yet in Chriſt he is thy equall, for in Chriſt, there is neither Circumſion, nor Vncircumciſion, Bond, nor Frée,Col. 3.11. &c. Art thou rich? Labour to bée rich in faith, rather then in gold, for thou and thy money may periſh, but by faith thou ſhalt bée ſaued. Art thou poore? Comfort thy ſelfe: Thou haſt a right in a heauenly inheritance, where thou ſhalt equally ſhare with the greateſt King, and let it prouoke thee to ſo much the more care to pleaſe him in all things, who hath choſen thée ſo baſe, and called thée ſo vnworthy.
Vſe 3. The Church of Chriſt is a Holy Church: Marke then. If thou béeſt not holy, in heart and affections, in life and conuerſation, but a profane wretch, thou art alſo a damned wretch, if thou ſo continueſt; thou art no part of this Church, for Chriſt hath choſen vsus that we ſhould bée holy,Ephe. 1.4. 2. Tim. 1.9. and hee hath called vsus with a holy, making calling: Examine therefore thy ſelfe.Cant. 4.12.13. The Church, by Salomon, is called a Garden encloſed, full of the ſweeteſt Flowers and Plants: Now if thou beeſt a Blaſphemer, a Lyer, a Backe-biter, &c. If theſe bee the Flowers which grow in thy Garden, thou art the Deuils Dunghill, thou art none of the Church: The Church is called, a Doue vndefiled: If thou beeſt filthy,Cant. 5.2. vncleane, a Fornicator, a Strumpet, an Vſurer, an Oppreſſour, Couetous, Cruell, Vnmercifull, &c. Thou maiſt be a member of the Kite, Vulture, or rauenous Cormorant, but not of Chriſts ſpotleſſe Doue, which is his Church. The Church is the Body of Chriſt; If thou beeſt a Drunkard, Ryotous, a breaker of the Saboath, a contemner of Religion, and ſuch as doe profeſſe it, &c. thou art a limbe of the deuill, not a Member of Chriſt, vnleſſe thou wouldſt make the Body of Chriſt a monſtrous body, like the Image of Nebuchadonoſer, which was part of Gold and Siluer, part of Iron and Clay. Remember then, Chriſt is the Head of his Church, if thou receiueſt not not Grace from him to Sanctification, thou art none of his. Chriſt is the King of his Church, out of ye Church the deuill raignes: If thou obeyeſt not Chriſt, but the deuill, how art thou Chriſts? Nay, how art thou not the deuils?
Queſt. You ſay that the Church is a company of ſuch which are Predeſtinated to Eternall Life: What meane you by Predeſtination?
Anſ. By Predeſtination of men, I meane the Eternall purpoſe of God concerning Man-kind fallen and corrupted; whereby, for the ſetting forth of his glory, he appointed ſome to Saluation, with the meanes whereby they ſhould obtaine the ſame, which is called Election; and ſome to damnation, 1. Theſſ. 5.9.which is called Reprobation, Rom. 9. throughout the chapter.
Queſt. What is Election?
Anſ. Election is the moſt free and Eternall Counſell of God, Luk. 10.20. Rom. 8.30 & 9.11. & 11.5.2. Pet. 1.10. Eph. 1.2.3.4.whereby hee chooſeth ſome, which were falne in Adam, and Predeſtinateth them to Grace and Glory by Ieſus Chriſt.
Queſt. What is Reprobation?
Anſ. It is the moſt free Counſell of God, whereby hee determined, not to chuſe, Rom. 9.21.22.2. Pet. 2.8. Iude 4.but to paſſe by ſome, fallen in Adam, and to leaue them in their guiltineſſe and corruption, and in the end to condemne them for their ſinnes.
Q Do you then thinke that men were ordained to life or death before they were borne?
Anſ. Yes verily that I do.
Queſt. Doth not this bring in a neglect of all godlineſſe, Rom. 9.11.and make for them which ſay: If I be predeſtinated to life, I ſhall be ſaued whatſoeuer I do, if to death, I ſhall bee damned in like manner, therefore I will liue as I liſt?
Anſ. God forbid: For wee teach that men are not onelyonly predeſtinated to the end, but alſo to the meanes. They which are ordained to Life, being alſo ordained to Grace, whereby they obtaine it: and they that are ordained to death, being alſo ordained to be left in their corruption that they may be damned.Ephe. 1.4.
Expl. That there is Predeſtination, which is an ordaining of a thing, to this or that, before it be extant: appeares in the doctrine of the Prouidence of God. And that it is to be referred to men in the two branches of it, Election and Reprobation, is manifeſt in the like Anſweres. To deny it, were to deny that Wiſedome in God, which we attribute to wiſe men; who thinke of nothing, but to ſome ends, which they hauehave before propounded in themſelues: Much more doth God determine aforehand, what he will do, and why, appointing eueryevery thing the fit vſe to which it ſhall ſerue, and the certaine end to which it ſhall attaine, with the meanes leading thereto.
This doctrine is to bee taught in the Church ſoberly, and diſcreatly according (not to the curious inuentions of men) but the Scripture, in as much as the wiſedome of God hath reuealed it, and then we are bound to take knowledge of it. And becauſe it is the very foundation,Deu. 29.29 and ground-work of all our certainty, and aſſurance, in Chriſt, concerning heauenly things: The order of Predeſtination I take to be this. Firſt, that God firſt purpoſeth his owne Glory, which is the vtmoſt end of all things, then for the effecting hereof, that he purpoſeth to create the world, and in it man, whom he purpoſeth to create perfite, but mutable; to ſuffer him to fall, and all Man-kind in him; and then out of Man-kind fallen, to chuſe ſome in Ieſus Chriſt, to manifeſt the glory of his mercy in them, and not to chuſe the reſt, but to leaue them in their guiltineſſe and corruption, to manifeſt in them the glory of his Iuſtice; for as it is Mercy to be elected in Chriſt, and ſo ſaued: So it is Iuſtice to be reprobated and forſaken. Here remember, that though we cannot ſpeake, write, or conceiue of the Will of God herein, but by ſetting downe one thing after another; yet there is no ſuch thing in God; but after an incomprehenſible manner, he doth will all theſe things at once.
We ſay that Election and Reprobation, are the free Counſell and Purpoſe of God, &c. Becauſe we are ſtedfaſtly to acknowledge, that the Will of God is ye firſt and principall mouing cauſe of all things. For nothing can be, but God willing it to be, either by effecting it, or ſuffering it.
I make the Subiect of Predeſtination, in Election and Reprobation, to be Mankind fallen, and corrupted: which I ſuppoſe, in the vttermoſt of my weake vnderſtanding, to be the ſafeſt and plaineſt way in this intricate, and weighty Point. With mine Opnion, I will be bold to ſet downe, and to proue, as briefly, and plainely as I can, willingly, and with all … reſpect, ſubmitting my ſelfe in this, and in all the reſt, to the cenſure and iudgement of the Learned, according to the Scriptures: I conceiue then that in …, firſt God willeth a thing to be, before he ordaineth it to this or that end: I do not ſay that a thing muſt be extant before God determine of it, but that God willeth it to be extant, elſe Gods decree ſhould be of nothing, in as much as till God will it, there is not, nor can be any ſhing. Then I would argue thus: When God conſidered Man-kind in Election or Reprobation, he conſidered him, either … in his created Perfection, or fallen from it: Not ſtanding: Therefore fallen.
Firſt for ye Propoſition, if any ſhal finde fault with it, as not ſufficient, and adde a … eſtate of man to be conſidered, neither ſtanding, nor fallen: Then, I think, they muſt proue that there was ſuch an eſtate of man; (but I am ſure there neuer was any ſuch) vnleſſe they make a double purpoſe of God in creating of man: One, whereby he purpoſed to create him: another, whereby he purpoſed to create him according to his Image; which I ſuppoſe to be too curious, becauſe at that inſtant that man was, he was according to the Image of God: and ſo God conſidered him onelyonly and alwayes, becauſe he neuer was otherwiſe (vnleſſe we would ſay, that the inward act of Gods purpoſe is different from the outward, which I thinke is not to be granted:) And likewiſe ſo Moſes bringeth in the Trinity conſulting, as it were: Let vsus make Man according to our Image; noting, as I thinke, one vndiuided act of the purpoſe of God, when he conſidered the Creation of Man. I would not therefore ſay, that the naked Maſſe is the ſubiect of Predeſtination: nor that God paſſeth by men, onelyonly as they are men, and not as they are corrupt: For this were to make the ſubiect of Gods Predeſtination to be améere notion, or a conceit onelyonly of the minde; becauſe that man was neuer but in an eſtate of holineſſe, or corruption: Neither doth the ſimilitude of the Potter proue it as farre as I can conceiue.Rom. 9.21 The meaning of which place I take to be this: The Apoſtle thereby ſtoppeth the murmuring and cauilling mouth of the Reprobate, who preſumptuduſly ſay, Why are wee aproued? and why doth God complaine of vsus for breaking his will? If he would hauehave giuen vsus grace, we would alſo hauehave …. Who hath reſiſted this his wil? To this the Apoſtle anſwereth, by a ſimilitude taken from the Potter, by a compariſon from the leſſe to the greater, thus: Who art thou that diſputeſt with God? If the Potter hauehave power of the ſame naked lampe to make a veſſell to honour, another to diſhonour: ſhall not God much more hauehave power, of a corrupted lumpe of mankinde, to make veſſels of wrath? Which (in my ſimple vnderſtanding) doth better take away all reaſoning from the Reprobate, and ſtoppe their mouthes, then to expound it of Gods abſolute Right: For ſimilitudes are not to be preſſed too farre: it is brought againſt the Reprobate, and there is no correſpondency and likeneſſe betwéene the Potters naked maſſe, and the naked maſſe of mankinde; becauſe the Potters maſſe, though naked, is a thing really, and indéed extant by it ſelfe, though the Potter make neuer a Pot of it: So is not the naked maſſe of mankinde extant really, but only in imagination. And therfore I would not preſſe a ſimilitude in that wherein there is us likeneſſe.
If any ſhall obiect and ſay: Hath not God abſolute right, authority, ſoueraignty & power ouer his creature? I anſwere, Yes: and he may do with his owne, what he will; who ſhall let him? Neither doth any thing I hauehave ſaid, inferre the contrary. And yet that God doth, or will vſe an abſolute right toward the creature (as to caſt it away without any deſert of it) I ſée not yet by the Scriptures. This I ſée, that what God may doe, I may not diſpute: but what he wil do, I muſt enquire and beléeue according to his word, knowing that he can do the ſame.
If any ſhall ſay further, God maketh veſſels of wrath, but if he ſhould conſider man fallen, he ſhould finde them made: I deny the conſequence: for a man fallen in Adam, is then ſaid to be made a veſſell of wrath, when God for his ſin decréeth his reiecting and puniſhment.
Beſide, to hold the corrupted maſſe is agréeable to that receiued doctrine of the Ancients, that God forſakes none penally, but ſuch as forſake him. This alſo beſt ſtoppeth the mouth of Reprobates, and taketh away all reaſoning from them, (as was ſaid) when they muſt acknowledge that there was matter in them … reprobation by ye fall of Adam. So doth this beſt ſet forth the rich grace of God to the Elect, the veſſels of Mercy, then they ſhall conſider, that there was … in them deſeruing Reprobation. And me thinkes, when I conſider, that … are elected in Chriſt, it muſt néedes follow, that they are to be conſidered ſalin: for Chriſt preſuppoſeth ſinne, which Chriſt was to ſatiſfie for the elect.
For the ſecond Propoſition, that God conſidered not man good, is plaine; becauſe all promiſes of Gods eternal fauour, both before the fall, and after the ſame, are made in the Scriptures to them which are good (either by Creation, or Regeneration) and which continue in the ſame.
To conclude, Election, and Reprobation may be conſidered eyther abſolutely, as that God elected or reprobated theſe: or that he elected or reprobated theſe, and not theſe. If you aſke why God elected theſe: I anſwer, that his ſole will, without any the leaſt reſpect in the Creature, was the cauſe of it: If you aſke why God elected theſe, and not thoſe, as Iacob, and not Eſau: I anſwere after the ſame manner. If you aſke why God reprobateth theſe rather then theſe: I anſwer as before, that there is no cauſe thereof in the Creature, but onelyonly in him, which is his will. If alſo you ſhall aſke why did God reprobate theſe: I anſwere, that his will alſo is the onelyonly cauſe thereof in this ſenſe, namely, that it was in Gods frée power notwithſtanding ſinne, to elect, or not elect, to reprobate or not reprobate: For God was not compelled by the ſinne he conſidered in man to reprobate him, for he might hauehave elected the ſame man in Ieſus Chriſt, if he had pleaſed. And yet this we adde, that in reprobation of theſe, God had reſpect to mans ſinne (not actuall infidelity or ſinne, but originall) not as a principall efficient, or as a cauſe firſt moouing, for God might hauehave not reprobated, if he had ſo pleaſed: but as a cauſe deſeruing reprobatiō, or as a neceſſary condition in the obiect, without which GOD will not reprobate any. For neither doth God in time deny his grace to any, but to thoſe who deſerue to be denied: neither decrées he before time to deny it, but vntounto ſuch. And whereas ſome will ſay, An vniuerſall cauſe bringeth forth an vniuerſall effect: If then ſinne be vniuerſall, why is not Reprobation? I anſwer, that an vniuerſall cauſe bringeth forth ſuch effect actually, if it be not hindered by a ſuperiour ouer-ruling cauſe. And ſo I yéelde that it is the natrue of ſinne to depriue all of Grace and Glorie;Rom. 3.23 and would hauehave this effect vponupon all mankind, if God ſhould ſhew no mercy: and the reaſon it hath not, is, becauſe God is pleaſed out of his botomleſſe merciemercy to accept of ſome, and to elect them in Chriſt.
Vſe 1. Beware of ſearching too farre into this déepe, without the light of the Word: The plaine way is the ſafeſt, and in as much as the Scripture hath more ſparingly ſpoken of Reprobation then Election: Doe thou labour more to make thy election ſure vponupon good grounds, then to conceiue eueryevery quiddity of men concerning Reprobation.
Vſe 2. If thou findeſt vponupon good grounds, that thou arte elected: for euer acknowledge the rich mercy of God vntounto thée: who wert déepe enough in Adams tranſgreſſion to be damned; if God had not of his frée louelove diſcerned thée: therefore let it bind thée to all humilitie (ſéeing thou haſt receiued all) and all thankefulneſſe to him that hath ſhewed thée ſuch mercy.
Vſe 3. Beware of that damnable ſpeach of profane men, who ſay: If I be predeſtinated, and Gods decrée muſt take effect, then I may doe what I will: for if I be appointed to ſaluation, I ſhall be ſaued: and if to damnation, I ſhall be damned, whatſoeuer I doe. Which is all one, as if one ſhould ſay, God hath decréed that I ſhall liue or die; If he hath appoynted life, I ſhall liue, though I eate not at all, or though I eate poyſon, if he hath appoynted death, tis not eating or not eating will ſaue me: therefore I will either not eate at all, or I will eate poiſon: then which collection there can bee nothing more ſottiſh.
If a man be reprobate, he ſhall certainly be damned, doe what he can: Tis moſt true. But yet remember, ſuch an one, can (nay will) doe nothing, but that which ſhall more and more bring his damnation vponupon him: For the horrible diſeaſe of finne, not being healed by Chriſt (as it is only in the Elect) muſt néeds bring forth fruit vntounto death. Indéed if a Reprobate, had power to doe good and to repent, and yet for all that, and doing ſo, he ſhould be damned by the neceſſitie of Gods will, there might be ſome colour: but to reprobate is to be left in originall ſinne, which is the fountaine of all tranſgreſſions: and the perſons ſo left, are iuſtly ſo left, becauſe they are left guilty in Adam: and can do no good vnleſſe God did giuegive them new grace, which he is not bound to doe, and they hauehave deſerued not to receiue. Likewiſe, if a man be elected, hee muſt néedes be ſaued, not that God hath elected to ſaue any abſolutely without grace; but whomſoeuer he hath elected to ſaue, he hath elected alſo to beléeue and repent, that they may be capable thereof. For God did as well decrée the meanes whereby we ſhould be ſaued, as that we ſhould be ſaued: which meanes are the merite of Chriſt, effectuall calling, Iuſtification, Faith, Repentance, &c. which whoſoeuer attaineth may certainely conclude that he is elected, and ſhall be ſaued, as he that wanteth them to the end, may certainely conclude, that he ſhall not be ſaued, and therefore neuer was elected. Wherefore, by the workes of Sanctification, make thy Election ſure, as Peter aduiſeth thée:2. Pet. 1.10 Phil. 2.12. &c. And make an end of thy Saluation with feare and trembling, as Paul councelleth thée.
Qu. Are then all which are in the Church of God on Earth, predestinated to life eternall and effectually ſanctified?
Anſ. No: onelyonly thoſe are predeſtinated to life, Mat. 13.24 25. Mat. 22.10and effectualy ſanctified, which are of th'inuiſible church, many are in the viſible which are hypocrites and profane.
Queſt. Are there then two Churches, one which can not be ſeene, and an other viſible, which may be ſeene.
Anſ. No: there is but one Church, which in diuers reſpects is ſaid to be Inuiſible or Viſible.Mat. 22.18 Rom. 2.28, 29. & 9.7.
Expli. Whoſoeuer are of the Inuiſible Church, are holy; not all that are of the viſible Church: which two tearmes of Viſible & Inuiſible, are in diuers reſpects giuen to the Church, which is but one: euen as if you ſhould ſay, the ſame man to be inuiſible in regard of his ſoule, and viſible in regard of his Apparrell, and outward ſhape. Thus the Church on Earth is ſaid to be Inuiſible, in regarde of the inward eſſentiall forme, which is ſanctity, which cannot be ſeene with mans eie:Hebr. 12.14 1. Ioh. 2.19. 2. Tim. 2.19 Rom. 2.29. or Viſible, either in regard of the particular companies profeſſing Chriſt, or in regard of the outward forme, which is the miniſtery of the Word and Sacraments; by the which it is viſible, becauſs theſe, being the means whereby it is gathered and gouerned, are viſible.
Vſe. Examine how thou ſtandeſt in the viſible Church; for many are called, but few are choſen; and many are in the viſible, which are not of the inuiſible, as the Lées are in the Veſſell, which are not wine, nor of the wine. It is not enough to be in Gods field, vnleſſe we be good corne: not enough that we be in the body, vnleſſe we be members: For if wee be wennes and ſpottes, we muſt be purged and ſcowred off: not enough to be in Gods floore, vnleſſe we be good Corne: For hee will gather the Corne into his Barne, but the Chaffe hee will burne with vnquenchable fire: ſo, not enough that thou arte among the Saints, vnleſſe thou be a Saint. For Cham was in the Arke, Saul among the Prophets, Iudas among the Apoſtles, and yet theſe are damned: So thou mayſt be baptized, and ioined to the viſible company of the faithfull: yet if thou want the Spirit, which quickens al the true members of Chriſts body, to holineſſe and righteouſneſſe of life: thou art but a withered branch, to be cut off and caſt into the fire: Looke therefore to thy ſtanding.
Queſtion. What call you the Inuiſible Church?
Anſ. It is the vniuerſity of the Elect and Regenerate, Rom. 2.29.which doe at any time, or in any place, profeſſe and truely hauehave faith and conuerſion to God.
Queſt. What is the viſible Church?
Anſ. It is a company embracing and enioying the Miniſtery of the Word and Sacraments, Mat. 28.19 Epheſ. 4, 11and profeſſing the Goſpel.
Queſt. What are the true notes of a true viſible Church?
Anſ. The true, proper, and eſſentiall notes of a true Church, are two, namely, The pure and incorrupt Miniſterie and profeſſion of the Word: and, Mat. 28.19 Act. 2.42, 46. Ephe. 5.25 26.The lawfull Adminiſtration of the Sacraments: to the which ſome adde Diſcipline.
Explic. VntoUnto thoſe Scriptures in the anſwere, which ſhew that the lawfull vſe of the Word and Sacraments, are the two genuine notes of a true Church: becauſe the Primitiue Church is ſo in them deſcribed. You may adde concerning the Word, theſe; Iohn 8.31. and 10.27. and 14.23. 1. Corint. 4.15. Epheſ. 2.20. 1. Tim. 3.15. And of the Sacraments, theſe; 1. Corin. 20.16. and 12.13. So that whereſoeuer there is a Company preaching and profeſſing, that Ieſus Chriſt the Sonne of Marie is the Sonne of GOD: Chriſt the Lord, by whom onelyonly and alone they ſéeke to be ſaued: that Company is a true viſible Church, though there be many corruptions in the ſame. Simon Magus was by Baptiſme receiued into the Viſible Church,Acts 8.13. for an outward profeſſion of Chriſt in word. And the Corinthians were a true church, euen then when they abounded with groſſe corruptions: as Paul denyeth not in his Epiſtles written vntounto them.
Theſe notes hauehave their degrées: the more pure they are, the more pure is the Church which hath them: the leſſe pure they are, the leſſe pure is a Church to bee accounted: and where they are not all, or wholely adulterated, there, either is no Church, or a very corrupt one: Now though Diſcipline be allowed, and neceſſarily required to the well being of a Church: yet a Company holding Chriſt, and maintaining the Scriptures, though they ſhould want Diſcipline, are a true, though a defectiue Church. It is the duty of the Church, to vſe Diſcipline: but as a wife ceaſeth not to be a true wife, for the neglect of houſhold gouernement, ſo long as ſhe kéepeth the mariage oath to herhuſband vnbroken: ſo a Church ceaſeth not to be a true Church for ſome ſaults, or neglects, ſo long as ſhe acknowledgeth her head Chriſt according to the Word.
Vſe. Withdraw not thy ſelfe from the fellowſhip of the Churches of God: and if thou haſt depraued the Church of England, and ſeparated from it: repent of thy raſh and vncharitable cenſures: Remember what great things God hath done for the Church thou deſpiſeſt: and ſpit not in her face that hath brought thée forth to Chriſt. Remember that God hath alwaies preſerued a ſéed of Chriſt in our land euer ſince the firſt conuerſion therof from Heatheniſme: which, as a little leauen, lay a long time hid in thrée peckes of meale, as our Sauiour ſpeaketh: till at the laſt, by the hand of a King,Henry 8. it began to ſowre the whole lumpe. And after him, remember how God raiſed him vp a Ioſias to finiſh his fathers beginnings. Afterward,Edward 6. how it was watered with the bloud of as famous Martyrs as euer the world ſaw. Then thinke how God miraculouſly preſerued, and gaue a Quéene to nurſe this Church, labouring,Queene Elizabeth. and almoſt fainting vnderunder afflictions: yea ſuch a Quéene as he neuer ſtabliſhed in the Throne of any Kingdome, ſince the day of Adams Creation. And then conſider, how that when we reckoned that all our happineſſe had béene ended, and expected nothing but diſſipation, fire, ſword, bloud, and the ruine of Church and Common-wealth: euen then the Lord, beyond all expectation, ſent amongſt vsus, a moſt tender Father, our moſt gratious Soueraigne King IAMES (whom God long preſerue) vnmatchable for mildneſſe of Gouernment, Vigilancy, care for the good of all his ſubiects, déepneſſe of iudgement, ſoundneſſe of Religion, and (together with many other bleſſings, whereby we are bleſſed in him) for incomparable learning; hauing, to the admiration of the world, with his Owne Pen, defended and aduanced the truth. And if thou ſtandeſt vponupon a right conſtitution, remember that the replanters of the Goſpell here, were Kings and Princes, and not without the preaching of the word. Remember that the people of the land were not conuerted from Heatheniſme by them, as ſuch which had no knowledge of Chriſt, but from Papiſme, vnderunder which they had ſome knowledge of him. Remember that if the Church were not rightly conſtituted by Quéene Elizabeth, neither was it by King Henry the eighth, and King Edward the ſixth, and ſo thou wrongeſt the aſhes of the Martyrs, as if they were not Martyrs of Chriſt, but of Antichriſt: And ſay that there was ſomething wanting in the firſt conſtitution: cannot God forgiue it? Nay, hath he not forgiuen it? How dareſt thou ſay the contrary? Remember theſe things, & ſtay thy tongue from reuiling Iſrael, and thy foot from withdrawing thy ſelfe from the people of God. If thou wouldſt hauehave Diſcipline, we are not without it, though without that of thy deuiſing. If thou wouldſt hauehave the preaching of the Word, we hauehave it, I may boldly ſay, as ſoundly and powerfully in all the chiefeſt Citties and Townes, and in many other places, as any Church in Europe, whereby thouſands are taught the true knowledge of Ieſus Chriſt, are confirmed in the faith, and continued in holy obedience, liuing & dying in moſt heauenly & certaine aſſurance of Gods fauour, and of eternall life. Deſpiſe not then that Church, which by the Word and Sacraments, and the Diſcipline ſhe hath, bringeth forth, nurſeth, and bringeth vp, euen to their ſeating in the Land of Canaan, thouſands, and that not once in twenty yeares, extraordinarily, but daily & ordinarily through the great bleſſing of God, &c.
Q. Tell me what is the Miniſtery of the Word and Sacraments you ſpeake of?
Anſ. The Miniſtery of the Word and Sacraments is an office ordeined by the Holy Trinity, 1. Cor. 12.28. Eph. 4.11. 1. Cor. 12.11. Mat. 28.19 20. 1. Cor. 13.9.10. 1. Cor. 14.34. 1. Tim. 3.2 &c. Tit. 1.6.7.8. 1. Tim. 3.2. 2. Tim. 2.15.24. Ro. 10.14. Heb. 5.4 5 Mat. 28.19the Father, the Sonne, and the holy Ghoſt to be in the Church to the end of the world: whereby men of vnblameable conuerſation, able and apt to teach, being lawfully called, doe adminiſter holy things in publique Prayer, and thankes-giuing, diſpenſing the Word and Sacraments.
Expli. The Miniſtery of the Word and Sacraments is not an Inuention of man, hut of God himſelfe, for the ſaluation of man moſt neceſſary, not in regard of God, who is able without it, to effect his purpoſe: but of vsus, who ordinarily without it cannot be ſaued, in as much as God hath once ordained by the fooliſhnes of Preaching to ſaue then which beléeue, called fooliſhneſſe, when indéed it is the wiſedome of God, becauſe ignorant and euill men ſo account of it.
This calling is either Inward or Outward. The Inward is the good teſtimony of our hearts, that not through ambition, or couetouſneſſe, &c. we ſéeke and accept of ſuch office, but onelyonly through a ſincere deſire in the feare of God, to edifie and build vp Gods Church. And this calling muſt be in all who would approue their Miniſtery to God. The outward is that which is according to the comely order of the Church, and it is Ordinary, or Extraordinary.1. Tim. 3. Titus. 1. The Ordinary is that calling which by men is adminiſtred, according to ſuch a comely order which is agréeable to the word.
Extraordinary calling is that which is immediately from God, without the miniſtery of man before ſpoken of, as the calling of Iohn Baptiſt, And this is not to be expected, or pretended in an eſtabliſhed Church: But when the ſtate of a Church is wholly decayed, or interrupted: God doth extraordinarily ſtirre vp, and endue with anſwerable gifts, ſome to reſtore the ſame. There are foure rules to be obſerued in the examining of ſuch a Calling: The firſt is concerning the time and place; whether it be there and then: where, and when, there is no vſe or poſſibility of lawfull ordinary calling: Secondly, concerning the life and doctrine of ſuch:Ioh. 5.39. Mat. 7.20. that they be in more then ordinary manner anſwerable to the Word: Thirdly, concerning their gifts; as Knowledge, Wiſedome, Utterance, vndantable Courage, that theſe be manifeſtly extraordinary in them: Fourthly, for the ſucceſſe, effect, and continuance: that it bring an incredible and vnexpected bleſſing, in Reformation and Conuerſion; notwithſtanding any oppoſition made by the whole world, and the deuill himſelfe. Where there is an extraordinary calling pretended, and not according to theſe Rules, it is to be accounted a deceit and wicked impoſture, and ſuch which pretend the ſame to be of the number of thoſe of whom Paul ſpeaketh.Rom. 16.18
Vſe 1. Art thou, a Miniſter, enabled with gifts? Preſume not, though into the Office of the Miniſtery, without the calling of the Church: As Eſay goeth not till he be ſent,Eſay 6.6. and Iohn ſtayeth his Preaching till the appointed time, And our Sauiour Chriſt till he was Baptized, &c.
Vſe 2. Art thou enadled with gifts,Luk. 1.80. and lawfully called? Looke well to the Miniſtration thou haſt receiued of the Lord: ſtirre vp the gift that is in thée, be diligent and faithfull, caſt of all impediments, as too much worldlineſſe, the practiſe of other Callings, as Phiſicke, Surgery, &c. for this Calling requireth a whole man, and who is ſufficient for it? The reward of the faithfull is great; the puniſhment of the ſlothfull great alſo: Preach, but not thy ſelfe, or thy owne deuices, but the ſincere Word of God; and let thy life be an example to thy Flocke, that they may reuerence thee, as well, when they ſee thée, as when they heare thée, if thou wouldeſt do good, and hauehave comfort of thy labours, &c.
Vſe 3. Reuerence the Miniſtery of the Word as the ordinance of God, and receiue the Miniſters in all louelove and reſpect for their workes ſake, and the doctrine they deliuer, according to the Scriptures, as the word of man, but as it is indéed, the Word of the liuing God:Phil. 2.29. 1. Theſſ. 2.13. & 5.12.13. Speake not euill of the Miniſtery of the Word, neither account it as a baſe or bootleſſe thing, for without it ordinarily thou canſt not hauehave faith: neither canſt thou be begotten vntounto Chriſt,Rom. 10.17 Iames 1.18 1. Cor. 4.15 1. Cor. 1.21. &c. nor finally be ſaued: For God hath pleaſed by the fooliſhneſſe of Preaching to ſaue them which beleeue, &c.
Queſt. What are the Sacraments?
Anſ. The Sacraments are viſible and outward Signes and Seales inſtituted, and ordained of God, whereby he confirmeth to the Elect the free promiſe of the Goſpell, Rom. 4.11. Gen. 17.7.10.11. 1. Cor. 11.23.and alſo bindeth them to the performance of duty to himſelfe.
Queſt. How many Sacraments hath the Church of God now?
Anſ. OnelyOnly two, 1. Cor. 12.13. Act. 2.38.41.Baptiſme and the Supper of the Lord.
Queſt. What is Baptiſme?
Anſ. It is a Sacrament of the new Teſtament, inſtituted by Chriſt, in the which the confecrated water repreſenteth the Bloud of Chriſt, ſealing to all that are ſprinkled therewith, into the name of the Father, the Soune, and the Holy Ghoſt, the merite of Chriſt, remiſſion of finnes, Rom. 4.11. Col. 2.12. Rom. 6.3.4.5. 1. Pet. 3.21.and Eternall Life, and teſtifying our grafting into Chriſt, and Regeneration, with the repromiſſion of our obedience.
Expl. God is the Authour of Sacraments, and none can adde any to the Word but God: Now God added them to the Word, not that the Word was not ſufficient without them, but for a helpe to our weakeneſſe, that wée might hauehave, as it were, liuely pawnes before our eyes, of thoſe things which wee heare with our eares (as euen Adam had Sacraments in Paradice) and theſe he ordained to be Seales of the couenant of Grace, which was not néedfull on Gods part, who is alwaies better then his word; but it was néedfull for vsus, to ſuccour whoſe weakeneſſe (who in regard of our vnworthineſſe, are prone to doubting) the Lord hath added them to giuegive vsus greater aſſurance; euen as a Seale to a Writing makes it more Authenticall.
The Eſſentiall parts of a Sacrament, are either outward, or inward: The outward hath the ſigne, with the Ceremony ordained, and the Word: As in Baptiſme, the outward ſigne is Water, the Ceremony is the ſprinkling: The word is the word of Inſtitution and Promiſe: Baptiſe them, &c. Whoſoeuer beleeueth, and is Baptized, ſhall be ſaued. Mat. 28.19 Mark. 16.16.And the diſtinct pronouncing in the Mother Tongue of this forme: I Baptiſe thee in, or into, the Name of the Father, and of the Sonne, and of the Holy Ghoſt. The meaning whereof is thus much: That, (the name of the Father, Sonne, and Holy Ghoſt, being called vponupon) the Perſon Baptized, is, through forgiueneſſe of ſinnes, receiued into the fauour of God, who is Father, Soune, and Holy Ghoſt; and Adopted, Receiued, Sealed, Initiated, and Conſecrated, into the proper Goods, Right, Family, Couenant, Grace, Worſhip, Religion, Faith, and Fellowſhip, of the Father, Sonne, and Holy Ghoſt, God, one in Eſſence, thrée in Perſons, to liue wholly according to his Will.
The inward matter is the thing ſignified: which is both the Bloud and Spirit of Chriſt, and our Inciſion, and Grafting, and Incorporation into him by the Holy Ghoſt, with all benefites following; As imputation of Chriſts Righteouſneſſe, Remiſſion of ſinnes, Adoption, Receiuing into the Communion of Saints, Regeneration, &c. For as the Water waſheth the filthineſſe of the body, ſo the Bloud of Chriſt waſheth away our ſpirituall filthineſſe, through the Spirit: which Spirit, makes vsus fruitfull in good workes, and abateth our defires of earthly things; euen as water maketh things fruitfull, and quencheth bodily thirſt. And this ſo ſurely, in regard of the true and Myſticall vnion, of the Signe, and Things ſignified, by the bond of Faith; that for our aſſurance the worke of the Spirit is often attributed to the Signe (as Baptiſme regenerateth and ſaueth) becauſe ſuch is the relation and vnion of the Signe, and the grace ſignified thereby, in regard of the truth of God, on the one ſide offering, and faith on the other ſide receiuing; that whoſoeuer beléeueth may as verily be aſſured of receiuing the thing ſignified in his ſoule, as he is made partaker of the ſigne in his body.
Vſe 1. In as much as the Sacraments are Significations, and Seales, of ſuch excellent things, they are with all reuerence to be handled and eſtéemed, euen as meanes which exhibite to vsus and confirme the beſt bleſſings of God: In regard therefore of their vſe by inſtitution, they are things vnualuable: though in regard of that which is ſubiect to the eye they bée of little price.
Eſtéeme then, not according to their outward valew, but according to the bleſſing annexed in their lawfull vſe, and looke more vntounto the gift, then the meanes or manner of giuing: For God meaſureth our contempt, or irreuerence in the Sacraments, not according to the worth of the Elements; but according to the benefite offered in and by them: As the thing wherein Adam tranſgreſſed was but an Apple, but the manner of ſinning, euen in that Apple, was moſt heynous.
As therefore men eſtéeme of their Euidences, not according to the value of the Paper and Waxe, but according to their vſe: So are we to conſider of the Sacraments.
The Water in Baptiſme, and the Bread and Wine in the Lords Supper, are but ſmall matters: Yet no Bread or Wine in the world, none, the moſt precious water that is, or can be diſtilled, though a drop were worth a Kingdome, may be compared vntounto theſe, but in the like vſe. Adamah and Pharphar, Riuers of Damaſcus, fairer then Iordan, yet cannot cleanſe the leproſy: So there are many waters which comfort the heart; but none but this cleanſeth the ſoule & ſaueth it. Wherefore all Miniſters, Parents, and People, are reuerently to cary themſelues, in, or at the adminiſtration of the holy Sacrament of Baptiſme: and if they ſlightly reckon thereof (as in too many places is vſed) they are to be reproued, as heinouſly guilty before God.
Vſe 2. Thankefully receiue the holy things of God, for the confirmation of thy faith: for though not in themſelues, yet by Inſtitution they hauehave ſingular vertue hereunto: I am perſwaded we often want comfort, becauſe we do not wiſely vſe the Sacraments to their vſe for the which they were appointed: Wherefore, doubteſt thou, or wanteſt thou comfort? Remember thy Baptiſme, as Dauid when he went to fight againſt Goliah, incouraged himſelfe by his Circumciſion: and go with confidence to the Lords Table, the Lord will be preſent with his owne Ordinance; he is able to make them effectuall, and cannot faile by them to conuey comfort and aſſurance to thée; if thou canſt do him this honour, as to beléeue that he is able and true to fulfill all his Word: For God is faithfull and all his promiſes are ſure; and as Bernard ſaid: Neither doth his Word differ from his Meaning, becauſe he is all Truth, nor his Deed from his Word, becauſe hee is all Power and Strength, &c.
Vſe 3. Art thou baptized? then know, that thou art bound ouer to all manner of obedience to God, and to the continuall practiſe of Repentance, which if thou doſt not,Rom. 2.25, 26. thy baptiſme is voyd. God promiſeth in Baptiſme to be our God: but not ſo to be, though we liue as we liſt; but we for our parts promiſe alſo, to renounce the Diuell, the World, and the Fleſh, and to ſerue him. Kéep thou thy part, and be ſure the Lord will not faile to kéepe all his couenants on his part. But wholely breake thou thy promiſe, and thou ſhalt neuer taſte of the good bleſſings of GOD promiſed to thée.
There is nothing more profitable then Baptiſme, yet it profited not Simon Magus, becauſe he wanted the inuiſible waſhing of the Spirit: therefore, if thou wouldſt make the beſt profite of thy baptiſme, walke then in all holy obedience, and vnfainedly repent of thy ſinnes; yea thou arte bound vntounto it: Euen as the Souldier by his preaſt money to ſerue in the warres: ſo thou by this holy marke and character, which thou haſt receiued of God, art bound to his ſeruice.
Thou haſt ſolemnely before God, his holy Angels and Saints, proteſted as much, ſo as thou muſt néedes be guilty of treacherous falſhood if thou performeſt it not. Men thinke their words binds them to men; and Herod ſéemes to make conſcience of an vnlawfull oath: make thou conſcience much more of thy oth to God, the breaking whereof bringeth vponupon thy ſoule an eternall guilt. Shalt thou by thy ſinnes blot out the ſtampe of God which thou haſt receiued? Shalt thou vow ſeruice to GOD, and be the Diuells ſlaue? Haſt thou Gods marke in thy fore-head, and the diuels in thy heart and life? Doſt thou receiue the badge of a Chriſtian, and liueſt like an Infidell? Thy Baptiſme ſhall not ſaue thée, but condemne thée rather: for thy ſinnes are the greater, euen as Balthaſars drunken feaſtings were the more abhominable, for the abuſe of the holy Veſſells: Euen as the holy water of triall was to the ſuſpected wife, if ſhée were faulty, mortall and deadly: but if not, it was a bleſſing:Num. 5.11 Euen ſo the holie water of Baptiſme, to ſuch as kéepe their promiſe in ſinceritie bringeth a bleſſing, when to ſuch as liue profanely, and feare not God, it is euen a water of bitternes vntounto death.
Qu. What is the Sacrament af the Lords Supper?
Anſ. The Supper of the Lord, is a Sacrament of the New Teſtament, inſtituted by Chriſt, wherein by the taking and eating of the bread bleſſed, and broken, and by drinking the wine being bleſſed, is ſignified and ſealed to vsus the Communion of the body of Chriſt crucified, Matth. 28.26, 27, 28. Luke 22.19, 20. 1. Corint. 10.16. & 11.24, 25.and his bloud ſhed for vsus vponupon the Croſſe for remiſſion of ſinnes: and that being incorporated into Chriſt by his Spirite, wee might be more and more ſtrengthened in aſſurance of eternall life.
Explic. The Supper of the Lord is that other honourable Seale of Gods couenant in Chriſt, by whom it was inſtituted: wherein are, as in all Sacraments, two things: Firſt, the viſible Element, or outward ſigne: Second, the word. For as Auguſtine ſaith; The Word being added to the Element makes a Sacrament. The Element or Signe is Bread bleſſed, broken, diſtributed, and eaten: and the Wine bleſſed, diſtributed and drunke of the Church, or company preſent. Both thoſe are the outward ſigne: which though they be two materially (as they ſay) yet in regarde of the end and forme, they are but one. Our Sauiour Chriſt intending the nouriture of the Soule, by a ſimilitude of the bodies nouriſhment, which conſïſteth in bread and drinke.
The word is the Promiſe added to the Signe in theſe words; This is my Bodie which is giuen for you; This is my blood which &c. together with the commandement in theſe words; Doe this, &c. The element doth repreſent the inuiſible grace of the which the word ſpeaketh, and the Word declareth what the inuiſible grace is, which is repreſented and ſealed by the Element. The outward Signe then in this Sacrament, is the Bread and Wine as I hauehave ſpoken. The inward Grace, is the Body and Bloud of Chriſt giuen, and ſhead for our ſinnes; and the Spirituall eating and drinking of them, whereby is ſignified our Vnion with Chriſt by faith, by the which we drawe from him Righteouſneſſe, Ioy, and eternall life, according to an excellent Analogie in this Sacrament.
Now theſe two, the Signe, and the thing ſignified, are vnited by the Word in the lawfull vſe of this Sacrament: which Vnion is only Sacramentall, and relatiue, wherby the ſigne is not changed into the thing ſignified; nor the thing ſignified contained, in, vnderunder, or in the place of the Signe: but by the Signe the thing ſignified is repreſented, offered, and ſealed in the lawful vſe to Beléeuers. For Grace is not ſo tied to the Sacrament, that whoſoeuer partakes of the Signe, ſhould alſo of the thing ſignified; or as none could partake of the thing ſignified, without the Signe: For the vnbeléeuers may hauehave the Lords Bread in their mouthes, which neuer hauehave Chriſt in their hearts; as Beléeuers may taſte of the ſwéetneſſe of the Lord in their ſoules, which (where it can not be had) partake not of the Bread and Wine, which are the outward Signe.
Queſt. What is required that wee may ſo partake of this Sacrament at the Lords Table. that we may be partakers of the inward Grace of the Sacrament?
Anſ. Whoſoeuer would come worthily to this Sacrament, and to his benefite, muſt firſt examine himſelfe, 1. Cor. 11.28and ſo eate and drinke.
Explic. To be worthy, and to come worthily to the Lords Table, are two diuers things: none are worthy of ſo great mercy; yet we come worthily whē we try our ſelues. Which triall is of our faith, and repentance. Concerning Faith, firſt, whether we hauehave a competent knowledge of the doctrine of the Sacrament, and why it was inſtituted: ſecondly, whether we beléeue the pardon of our ſinnes by Ieſus Chriſt. Concerning repentance, whether we hauehave héeretofore, or doe now vnfainedly repent of our ſinnes, purpoſing to leade a new life: He which comes to the Lords Table without Faith and Repentance, comes vnworthily: and he which findes them in himſelfe, euen in their beginnings, true,Math. 9.12. and 11.28. though ſmall and weake, comes worthily; for ſuch Chriſt inuites.
Queſtion. How often would you aduiſe a Christian to receiue the holy Communion?
Anſ. So often as there is occaſion offered, and liberty granted lawfully to receiue the ſame.1. cor. 11.25
Explic. Baptiſme is but once adminiſtred, as being the ſacrament of our new Birth; euen as we are but once borne. But as being borne, we often eate to be nouriſhed, and to grow: ſo we are often to communicate and to come to the Lords Table: firſt, that we may grow in Faith: ſecondly, that we may hauehave occaſion to ſtirre vp our dulneſſe, both to conſider of, and to be thankfull for the death of Chriſt: thirdly, that we may teſtifie our Remembrance of Chriſt: fourthly, that we may kéepe Vnity, and nouriſh Charity: fiftly, that wee may immitate the Apoſtolicall church, who ſeldome came together without the word, prayer, breaking of bread, & almeſgiuing. Neither will this holy Sacrament grow into contempt through the often vſe to the godly,Acts 2.42. as we ſée in the frequent vſe of the word, and euen of our daily bread.
Vſe 1. Prepare thy ſelf often to come to the Lords Table, if occaſion fitly be offered: that thou tempt not GOD by neglecting his ordinance appoynted for the confirmation of thy Faith: And that thou maiſt performe his commandement, who ſaith: Do this often in remembrance of me. And that thou maiſt ſhew foorth the Lords death till hee come. Conſider then, is once or twice a yeare enough for thy diſcharge herein? Canſt thou ſo neglect the remembrance of his torments, who was bruiſed for thy ſins, and which bore thine iniquities? who hath deliuered thée from Hell, and purchaſed Heauen for thée by his bloud? Thy Sauiour paſſing out of this world by a moſt bitter paſſion for thée, commends himſelfe to thée, and commands thée to remember him; and to teſtifie this, and thy thankfulneſſe for his death, to come often to his Table: How then doeſt thou not ſhewe thy ſelfe vngratefull, and forgetfull, which when occaſion is offered, churliſhly turneſt thy backe? &c.
Vſe 2. He that eateth and drinketh vnworthily, eateth and drinketh Iudgement to himſelfe. Beware therefore how thou preſumeſt to come to the Lords Table without thy wedding garment, without preparation. Holy things require holy vſage: firſt labour for faith, both to vnderſtand what the Myſtery is, that thou mayſt diſcerne the Lords body, and alſo to receiue the grace that is offered therein: which without faith thou receiueſt not. He that beléeueth hath benefite vnſpeakeable by the ordinances of God: but without faith all is to vsus in vaine. Euen as ye euidences of another mans land, are nothing auaileable to me, but to the Landholder they are of ſingular vſe: So the Sacraments are part of the euidences of a beléeuers hope, and ſeale to him Gods fauour; but to vnbeléeuers they ſeale nothing, but their greater condemnation, if they repent not. Euen as if an vnlearned man open a booke, he ſéeth the letters, but is neuer the better, and cannot attaine the meaning; but a man that is learned, readeth, and is inſtructed: So an vnbeléener ſéeth the Bread and Wine, and eateth the ſigne; but the beléeuer onelyonly hath the benefite of the thing ſignified, through his faith: For the ſpirituall grace is preſent, not to the ſigne, but to the perſon beléeuing. Euen as Pharoh had a dreame, but not the interpretation, and as the noble man of Samaria ſaw the plenty, but taſted not of it: Euen ſe vnbeléeuers, ignorants, vnthankefull for the death of Chriſt, hauehave the ſhell, but not the kyrnell; hauehave that which goeth into the body, not that which bleſſeth the ſoule. Firſt therefore get faith.
Secondly, repent of thy ſins, hauing an vnfained and ſtedfaſt purpoſe alwaies hereafted to liue godlily. If thou comeſt with a hungring deſire of the righteouſneſſe of Chriſt, with a broken heart for that which is paſt, and with a holy purpoſe for the time to come: then thou art welcome to thy Sauiour, and ſhalt without faile, taſte of his ſwéetneſſe; but if thou haſt béene, and yet art, a Drunkard, a Blaſphemer, Vncleane, Proud, Couetous, Contentious, &c, and haſt not vnfeignedly repented, or at leaſt doeſt not begin to repent: For this cauſe thou art guilty of the body and bloud of Chriſt; being more fit to be at the méetings of Turkes and Infidels, then of ſuch as profeſſe Ieſus Chriſt. Get therefore Repentance alſo. And teſtifie this thy repentance not onelyonly by a ſhew of ſorrow and ſobriety the day thou comeſt to the Lords Table, but all the dayes of thy life after. Many hauehave I ſéene, which on that day hauehave gone ſoftly, ſpoken patiently, looked ſorrowfully, behaued themſelues grauely; which within a day or two, hauehave with the ſwine returned to the wallowing in the mire; and, with the dogge, to the vomit of their former euill courſes. But vnderſtand thou, that euen as when a man hath eſcaped the danger of ſome great diſtemper of ſurfeit, it is not enough for him to kéepe a good dyet a day or two: So it is not a dayes obedience, or two, nor ſuch fits of deuotion, which vaniſh as a flaſh of lightning, that will approue our faith, repentance, and profeſſion; but it is perſeuerance in theſe holy duties, when the ſauour of the Sacrament remaines with vsus all the daies of our life. Therfore euen as Daniel was the fairer and better fauoured by his dyet of Pulſe: ſo it is required, and the Lord erpects, that if thou eate & drinke at his table, thou ſhouldeſt be the fairer by it, and the better reformed in thy conuerſation: And if thou béeſt notwithſtanding ill-fauoured, that is, without Knowledge, Faith, Repentance, Obedience, Patience, Temperance, Charity, &c. it is a manifeſt argument that thou haſt a foule and corrupted conſcience, that thou haſt receiued vnworthily, and ſo art in danger of the wrath of God.
Qu. You ſaid, that ſome thinke Diſcipline to be a note of the true Church: What is that Diſcipline?
Anſ. It is that power in the Church, by the conſent and approbation of the Chriſtian Magiſtrate; whereby, by perſons fit and lawfully called, Conſtitutions are made, 1. Cor. 5.3.4. & 14.40.both for comelineſſe and order in the worſhip of God, and for the cenſuring of prophane liuers.
Expl. Though a true Church may bée without this power of Diſcipline, yet bée well without it, it cannot; both that the miniſtery of the holy things may with the greateſt reuerence and profite be performed; and alſo that the Church may be holy, and a maintainer thereof: Firſt then, becauſe without order things cannot well procéede, or continue, and God is the God of order, the hold that ye Church hath power to make Canons and Conſtitutions: but with a thrée-fold reſtraint: Firſt, that they be onelyonly about matters Eccleſiaſticall: EueryEvery man is to kéepe within the compaſſe of his calling. Secondly, that as concerning the worſhip of God, they be determinations of circumſtances, neceſſary & profitable, as concerning time, place, order, méetings, maner of reading Scriptures, &c. In all which, comelineſſe, order, edification of the Church, & auoiding of offence are to be reſpected: and ſuch determinations in their owne nature to remaine mutable, & to be altered, as the Magiſtrate ſhall ſée it make for the good of ye Church. Thirdly, that if there be a Chriſtian Magiſtrate, they be with his conſent and authority: becauſe the authority of making & confirming lawes, concerning both the ciuill & Eccleſiaſticall good of the ſubiects, is principally in ye chiefe ciuil Magiſtrate. This order being obſerued, ye Eccleſiaſticall things, as diſpenſation of the Word & Sacraments, and execution of Diſcipline be handled; not by lay perſons, but by Eccleſiaſticall perſons onelyonly, by the authority of God and the Prince.
For the other part, which concerneth Eccleſiaſticall cenſures, this is to be remembred, that properly they are not executed by mulcts, fines, hodily ſmart, impriſonment, death, & ſuch like, which are proper to the power of a ciuill Magiſtrate; but by admonition,Mat. 20.25 26. 1. Pet. 5.3. reproofe, ſuſpenſion, & excommunication. The higheſt degrée of Eccleſiaſticall cenſures, is excommunication, when notorious & ſtubborne offenders are caſt out of the Church, the parties deſeruing this cenſure, being notorioufly prophane, and there being extreme danger of offence, and of the infection of others by their ſociety. In the execution whereof, procéeding muſt be, as in the body, in the cutting of a member; which is, when no meanes will recouer it, and leaſt it ſhould procure decay to the whole body, then to cut it off, though it be with griefe.
Alſo, excommunication is not abſolutely to be executed, but on the contumacy of the delinquent: for the party, as a loſt ſhéepe is both carefully to be ſought vp, & if he repent, to be with all reioycing & louelove, receiued againe into the fellowſhip of the Church: for the end of excommunication muſt be: firſt, that holy things be not giuen to dogges. Secondly,Math. 7.7. that the Church may frée herſelfe from an euill fame, of ſuffring them which diſhonor God. Thirdly,1. Cor. 5. 1. Cor. 5.6. leſt others be infected. Fourthly, that ſuch as offend may be aſhamed, and come to repentance,2. Theſſ. 3.14. 1. Cor. 5.5. that their Spirits may be ſaued in the day of the Lord.
And this order of cenſuring offenders, & excommunication, ought to be perpetuall in the Church; becauſe the cauſes thereof are vniuerſal & perpetuall, which are thoſe foure before mentioned, together with the commandement of Chriſt:1. Cor. 5.4. and Paul teſtifieth, that the inceſtious perſon ought to be excommunicated in the name of Chriſt, that is, by his authority, & according to his commandement: yea, & this to be in force in all Churches, euen which are vnderunder Chriſtian Magiſtrates: for otherwiſe doth the ciuill Magiſtrate puniſh, otherwiſe ye Church. The Church aimeth at the repentance of ye offender: the ciuill Magiſtrate at ye execution of iuſtice. The Church procéedeth not to excommunication, where ye delinquent repenteth & obeyeth. The ciuil Magiſtrate, notwithſtanding the repentance of the party, executeth the law, as Ioſhua, notwithſtanding the confeſſion of Achan, Ioſhua 7.cauſed him to be deſtroyed.
Vſe. 1. All ſuch whom it concernes to deale in Eccleſiaſticall cenſures, ought to beware of all filthy lucre, & faithfully diſcharge yt which is cōmitted vntounto thē, & to cenſure them which are prophane accordingly, for the glory of God, the good of the Church, the repentance of them which offend, and the furthering of their owne accounts at the laſt day.
Vſe 2. Art thou prophane? a drunkard, a blaſphemer, an vſurer, a breaker of the ſabaoth, &c. & deſerueſt thou to be ſtricken with ye thunderbolt of excommunication, & yet eſcapeſt by thy purſe, or otherwaies? yet know thou, whatſoeuer thou art, that although either through the corruption of them which excecute the ſame Diſcipline, thou continueſt in the fellowſhip of the Church, yet in the account of ye Lord, thou art excluded from all ſpiritual priuiledges of the Church, till thou repent, not being worthy to ſit among the dogs of ye flocke, (as one may ſay) & the leſſe thou anſwereſt for here, through the ſilence of ye lawes, the more thou haſt to anſwere before Ieſus Chriſt at the day of Iudgement.
Q. You ſeeme to ſay, that where there is a Christian ciuill Magiſtrate, there the Church ought to expect his conſent, and by his authority make Conſtitutions, and Canons: Do you then thinke that the Clergie, or Church-men, are ſubiect to the Ciuill Magiſtrate?
Anſ. Yes verily do I: and ſo God plainly teacheth in his word: Rom. 13.1 Tit. 3.1. 1. Pet. 2.13 14.15.Let eueryevery ſoule be ſubiect, &c. Whether Apoſtle, Prophet or Biſhop.
Q. What is the ciuill Magiſtracy, or Gouernment?
Anſ. It is an ordinance of God for the good of men, whereby they are gouerned by good lawes, both Diuine and humane, that publike peace may be preſerued, Rom. 13.4. Pro. 8.15. Dan. 2.21. Ioh. 19.11.the good maintained, the euill puniſhed, the worſhip and glory of God ſet forth?
Q. What is the office of the ciuil Magiſtrate?
Anſ. The office of the ſupreme Magiſtrate is to keepe and maintaine both the Tables of the morall law: Deu. 17.18 19. 2. Chro. 19 6.and to miniſter right, iudgment & iuſtice to his ſubiects.
Q. What is the power of the ſuperior Magiſtrate?
Anſ. In things diuine, it is limited by the word: but in humane things, and ciuill, it is wonderfull large: as namely, to command all his ſubiects in matters concerning the publike good of all, or the priuate good of ſome: To compell all orders Eccleſiaſticall or Ciuill, to do their duties, & to puniſh the ſtubborne. To command the bodies and goods of his ſubiects in matters lawfull. To exact Tribute, Cuſtome, Subſidies, Taxes, Tenthes, &c. for the maintaining of his honour and magnificence, and for the bearing of the publike charge. To make and confirme lawes for the ciuill policy of his Iuriſdiction, Iob. 34.18. Eccleſ. 8.3 4. Dan. 5.19.and to define all matters and cauſes by the ſame. And in a word, the Ciuill ſupreme Magiſtrate is in all cauſes, and ouer all perſons, as well Eccleſiaſticall as Ciuill, ſupreme Gouernour, next vnderunder Chriſt: 1. Sam. 15.14.as alſo in the examples of the good Kings of Iudah appeareth.
Q. What is the duty of Subiects?
Anſ. The duty of ſubiects may be referrred to theſe heads: 1. Pet. 2.18. Rom. 13.1. Tit. 3.1, 1. Tim. 2.1. 2. Ier. 29.7. Pro. 24.21.22. Rom. 13.6.1. Reuerence, 2. Obedience. 3. Piety. 4. Faithfulneſſe. 5. Thankfulneſſe.
Expl. One of the greateſt bleſſings which God hath giuen to men, is Order, and Gouernment, without which through confuſion, all things would ſoone come to ruine: For as a Ship without a Pilot, ſo is a Company, or Society, of men, without a King, or other lawfull Magiſtrate: Therefore it was well ſaid of Tacitus; That it is better to hauehave an euill Prince then none: And of S. Chryſoſtome; It is better to hauehave a Tyrant, then no Gouernour: And ye Scripture maketh mention, that the ſtate of the people of Iſrael was neuer worſe (while they were a free people) then when they were without continual Gouernours: Yea Nature, euen in reaſonleſſe & bruite creatures, acknowledgeth Order & Gouernment, as in ye Bées, &c. This great benefite came from the Lord, as all other good things.
The prime care of the Soueraigne Magiſtrate muſt be to maintaine the firſt Table of the Law: Kiſſing the Sonne, and doing homage vntounto Chriſt: and therefore to maintaine the true worſhip of God, and to forbid, and vtterly to extirpate, the contrary: And yet this ſo to be vnderſtood, ye through ye neceſſity of dangerous times, he may ſuffer ſuch as are ſuperſtitious, and do erre; that ſome Common-wealth and Religion may be had, rather then none at all. It belongs to the Prince, to ſée ye the true Doctrine be taught; but to adminiſter the ſame, & teach it in publique, it belongs to Miniſters and Eccleſiaſticall perſons: It belongs to his Authority to appoint ordinary iudgements Eccleſiaſticall, to maintaine Schooles, Vniuerſities, &c. wherby fit Biſhops & Miniſters may beſet ouer ye Flock of Chriſt, & to make lawes, whereby ſuch Paſtors & Teachers, may be directed, corrected, ſuſpended, depriued, as matters ſhall require. It is his Authority which may call and moderate, Prouincionall. Nationall, Generall Syneds, appoint Faſts, &c. Yea, he ought to puniſh Heretickes, Idolaters, Blaſphemers, &c. as well as Murtherers, Théeues, &c. and to do all things which may further ye Spirituall good of his Subiects, and to take away the contrary:Rom. 13.4. For he beareth not the Sword in vaine. So Moſes appointed the worſhip of God, & preſcribed it to Aaron; Dauid diſpoſed the Miniſtery of ye Tabernacle, called a Conuocation, or Synode, for the bringing of the Arke: Salomon dedicated the Temple, depoſed Abiathar: Iehoſhaphat commanded the Prieſts and Elders to viſite the Churches, and to reſtore ye worſhip of God: As alſo did other good Kings of Iudah, as appeareth in their Stories, which they did not onelyonly of Piety, but euen of Office: So alſo hauehave Chriſtian Emperours, called Ccuncels, moderated Controuerſies of Religion; aduanced good Biſhops, repreſſed bad, and made Lawes concerning Biſhops, Miniſters, & holy things for the welfare of the Church, and the glory of God: For the Magiſtrate is the Father of the Common-wealth; yea Eſay ſaith:Eſa. 49.23. That Kings & Queens are nurſing Fathers and Mothers of the Church: Conſtantine the Great, ſaid: ye the Biſhops were Ouer-ſeers in the Church, and Hee a Biſhop or Ouer-ſeer out of the Church.
For the Duty, or Office, of the chiefe Magiſtrate, in the maintaining the ſecond Table, I néed not ſay any thing, for none is ſo ignorant, as not to know, that the procuring of the ciuill good of men belongs to the Supreme Gouernour.
For the power of Magiſtrates, Sée ye Scriptures, in the Anſwere vntounto ye Queſtion, and for this they are called Gods, the Sonnes of the moſt High, not by Nature, but by Office and Dignity; being the Images of God, & his Deputies Royall on earth: The Miniſters alſo of God, &c. Whoſe Power it is better, and fitter, for Subiects to feare and obey, then to diſpute or determine.Eccl. 8.3.4.
Concerning the duties of Subiects: The firſt is, Reuerence, which is a godly ſubiection in Heart, Word, & Déed: Thinking and Iudging honourably of the Magiſtrate, euen of the loweſt: Looking not to his perſon, whether good or bad, but the Perſon he repreſenteth which is GOD. Speaking reuerently,Ex. 22.28. Act. 23.5. 1. Reg. 1.23.31. Vſing all lowly Geſtures: Yea this requires, that Subiects interpret the ſayings and doings of the Magiſtrate to the beſt, and to conceale & couer their faults, giuing feare to whom feare, & honour to whom honor belongeth.
The ſecond Duty is Obedience, Eccl. 8.2.to be performed by all perſons, and in all things poſſible (the contrary whereof God commandeth not) though hard and vnequall, not examining what it is which is commanded, but being content with this,Mat. 22.21. that it is commanded: And this obedience muſt be to all Gouernours, to the King as Superior, and to the reſt appointed by him,1. Pet. 2.13.14. and to theſe, whether Chriſtian or Heathen, Good or Bad, Mercifull or Cruel, for there is no power but of God.Rom. 13.1.
The third is Piety, that Subiects pray for their Gouernours: Yea,1. Tim. 2.1. Ier. 29.7. though they were Infidels, or Wicked: Thus did Daniel, Thus did the Ancient Chriſtians for the Heathen Emperours, for their long life and ſafety, for their Iſſue & Of-ſpring, for their quiet Gouernment; that their Councell might bée Wiſe and Faithfull, their Armes Victorious, their People Loyall, &c.
The fourth is Faithfulneſſe, which requireth that Subiects be quiet and peaceable, and true-hearted in all Loyall Alleageance: that they be not Trayterous or Seditious, raiſing, or conſenting to Tumults, Inſurrections, Mutynies, &c. but that they reueale ſuch things ſpéedily, and that what they can, by all good, poſſible, and lawfull meanes, they do defend and kéep ſafe, the Health, Life, Perſon, Cauſe, Crowne, Dignity, and Family of the Supreme Magiſtrate, againſt all Oppoſites whatſoeuer;2. Sam. 16.9. & 20.22. & 21.16.17 2. Reg. 11.2.4. 1. Ioh. 3.16. yea, with the loſſe of their owne beſt bloud: For if we muſt lay downe our liues for our Brethren, much more for our Fathers.
The fift is Thankfulnes, which is a ready and chéerfulloue, which is to be ſhewed in a willing paying of tribute, & bearing ſuch charges as are impoſed by the King or ſuperior magiſtrate: in as much as the treaſure of the King is the ſinew of the common wealth, and becauſe he watcheth and careth for all,Ro. 13.6.7. and defends all: So Ioſeph and Mary trauel willingly to be taxed. Yea our Sauiour Chriſt, Mat. 17.27.and Peter pay tribute; none are exempt, for if Chriſt and Peter, then why not their ſucceſſors? And all theſe things, Subiects are to doe chéerfully and willingly, euen to wicked princes; not only for feare, but for conſcience toward God,1. Pet. 2.18 Rom. 13.5. who accounts himſelfe neglected, reſiſted, and oppoſed, when his deputies are reſiſted, oppoſed,Rom. 13. or neglected.
Vſe 1. Firſt, it is the duety of Miniſters, wel to inſtruct, and to put their hearers in remembrance of theſe things, that they may know their duetie to their Gouernors, and performe allegeance accordingly, wherein is a great part of the welfare of the Common wealth.Tit. 3.1.
Vſe 2. Hence it appeareth that the Pope with his limbs are the great rebells of the world; for not onelyonly pulling their neckes, as Eccleſiaſtical perſons from the yoake of the Emperour and their Soueraignes; but ſpecially for ſeeking to ouerrule, depoſe, and deſtroy, the kings, and kingdomes of the earth.
Vſe 3. Learne thy duty. Thy calling is to be ſubiect. Pray for the proſperity of the King, his children, and dominions: Speake not euill:Iude 8. but reuerence in word and déed the chiefe and all vnderunder-magiſtrates; yea, thinke not an euill thought:Eccleſ. 10.20, &c. Beware of Sedition, by the example of Corah, Abſolon, Sheba &c. Obey for conſcience. Quarrell not, neither murmure at the commandement, though vnequall & hard, if not impious to be done: yea, if it be doubtfull, examine it not, but obey. Pay all ſubſidies, taxes, cuſtomes, &c. willingly, yea though it goe hard with thée, and thine, and thou be faine to borrow it. Do it of conſcience, and thou ſhalt be the more bleſſed in thy ſubſtance. Remember Chriſt had it not when it was due, and he willingly paid: and ſurely, if wee muſt willingly pay to a Heathen, much more to a Chriſtian, religious, mercifull, and renowned king. Draw not thy neeke out of the yoake, and being able, go not about to be eaſed of that which is thy duty in conſcience to pay. It is no part of a good ſubiect, or of one that loueth his Prince or Common wealth, to ſéek to be frée, or to be eaſed oboue his Equalls, in a common burthen, the benefite whereof comes to himſelfe. It is a thing too much practiſed in theſe dayes, to the great hindrance and dammage of the Kings excellent Maieſty, the Countrey, and many particular men.
Vſe 4. Praiſe God, for eſtabliſhing ſo worthy, religious, peaceable, learned, and famous a King ouer vsus, through whom we enioy, peace, liberty, plenty, hope of ſucceſſion, and the ſwéete comfort of our Soules, the holy Goſpel. And let all true hearted ſubiects pray, for the ſafety & preſeruation, of the perſon, life, crowne, and dignity of our moſt gracious King, Iames by the grace of God, King of great Brittaine, France, and Ireland, Defender of the Faith, &c. and in all Cauſes, and ouer all Perſons, aſwell Eccleſiaſticall as Ciuill, within theſe his dominions, next and immediatly vnderunder Ieſus Chriſt, ſupreme Gouernour, who is ye very breath of our noſtrils: that God would bleſſe our moſt vertuous Q. Anne his wife; our hopefull Prince Charles; the Lady Elizabeth her Highneſſe, with her renowned Huſband: That God would direct with wiſedome and pietie, all the Honorable of his Maieſties Priuy Councell; bleſſe all the reuerend Fathers of the Church; that he would endue all the Nobles & Gentrie of ye Kings dominions, with fortitude, courage, & loyalty; and all the graue & Honorable Iudges; right worſhipfull Iuſtices, and other inferior Magiſtrates, with the knowledge and conſcience of Equity, Iuſtice, and Right; all the Miniſters of the Word with abilitie of gifts, and conſcionable care, and diligence in the Lords harueſt; & all the Commons with peaceable, loyall, and religious minds, and affections: that God would hold backe the Iudgements we hauehave deſerued; and continue and increaſe vponupon vsus and our poſterity his vndeſerued mercies, bodily and ſpirituall, to his owne glory, and the temporall and eternall comfort of vsus all, through our princely Sauiour Ieſus Chriſt. Amen.
So be it.
Now vntounto the King euerlaſting, immortall, inuiſible, vntounto God onelyonly wiſe, be honour,1. Tim. 1.17 and glory, for euer and euer, Amen.
FINIS.
End of the text · Elnathan Parr, The Grounds of Divinity (1614)