A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

THE EIGHTH BOOK. OF Ordinances, OR Religious Duties. (Book 8)

CHAP. I. Something general of the Ordinances.

HOw a Christian stands affected to the Ordinances of divine worship, the exercises of Religion in general.

• 1. He makes great account of them, and finds more good, benefit and comfort by them, then by any other thing, as Da∣vid saith, He loves the place where Gods honour dwelleth; and when he could not enjoy his Ordinances, his life was no life, he envied the Swallows. One thing have I desired, that I may live in the house of God all the dayes of my life, and enquire in his Temple, he loves them as the Babe the brest.
• 2. He findes God and the power of God in them, else he is not satisfied, he* 1.1 rests not in a bare outward performance of them, but looks for the efficacie of them to unite him to God, and to strengthen and confirm his soul, and to make him grow by them in godlinesse. David saith, That he may enquire in his Temple; and Peter, That he may grow thereby. His life is sweet and joyful when he feels the Or∣dinances of God in power, that they work on his heart to humble, reform him, beat down his flesh, edifie him in grace, then he is like a healthy man with a good stomack at a good meal.
• 3. This respect to Gods Ordinances is joined with a care of Righteousnesse, Mercy and Charity to men also, and the more forward he is in Religion, the more he abounds in all other parts of good conversation, Iam. 1. ult.

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Christ is present in his Ordinances:

• 1. In Majesty, Revel. 4. 2, 3.
• 2. In Beauty, Revel. 4. 6. David cals it the beauty of Gods house.
• 3. In Communion, Exod. 20. 24.
• 4. In waies of Bounty and Communication, Gods people are transformed into his Image, that place in Exodus proves this also.* 1.2

Ordinances shall continue in the most flourishing times and most glorious estate of the Church, Matth. 20. 18, 19. I am with you,] not your persons but successours, with you] preaching and baptizing, Ephes. 4. 9, 10, 11. The Ministry is to continue till all the Saints be perfected, therefore till Christs second coming, 1 Cor. 11. 27. You shew the Lords death till he come, viz. to judgement, therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement.

Some in these dayes cry down all Ordinances, as things carnal and unbecoming a spiritual and raised estate, they call them low administrations, and our walking by them to be a walking by Moon light. They say, these had their time, and may be of some use to some low sort of people, but it is but an abasement for seraphical and spiritual men to use them.

The Papists deny the prohibition of the second Commandment, they set up Image and Angel-worship; these the precept of it, it enjoyns instituted worship. Christ and the Apostles made use of the Ordinances, and pressed them upon the Churches. See Mat. 5. 19. Acts 2. and 3. ch.

They urge Isa. 60. 19. which speaks not of the Scripture but prosperity. See Ier. 15. 9. Amos 8. 9.

They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant, but of the Jewish Synagogues, They shall not worship God after their own manner and worship, when the Jews are converted.

• 1. God hath chosen these to be Canales gratiae, the Conduit-pipes whereby he derives himself and his graces to his people, 1 Cor. 1. 24.
• 2. He hath commanded us to wait upon them, attend to reading, search the Scri∣ptures, Ioh. 5. 39. be baptized for remission of sins, do this in remembrance of me, pray continually, Despise not prophesying, 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despi••e pro∣phesying, and sheweth also that the means to quench and extinguish the illumina∣tions of the Spirit is to have low and unworthy thoughts of the word of God, and* 1.3 of prophesying according to the Analogy and proportion of that Word. We use the Ordinances not only for the enjoyment of God in them, but as a testimony of our obedience. God gave not the Spirit for this end to be the onely rule for man to live by, but to help him to understand the rule, and enable him to keep it.
• 3. God hath limited us so to them, that we have no warrant to expect the com∣munication of grace but by the Ordinances.
• 4. He hath threatned a curse to those that reject them, Heb. 10. 25, 39.

Observe the punishment both of Jews and Gentiles which slighted the Ordinan∣ces, 1 Cor. 1. 22, 23 compared with v. 24.

If these therefore be children which set so light by the Ordinances, they will not live long without bread. God hath given up the leaders of this errour to bor∣rid blasphemous opinions, they think they have no need of Christ: Some think that they are Christ: Others that they are God, and that they are glorified, and cry down Sanctification as an Idol.

This may suffice for the Ordinances in general, of the Ministry and preaching of the Word I have spoken already, the other particular Ordinances I shall handle and defend afterwards.

Others run into another extream, and make Idols of the Ordinances.

• 1. By resting in a bare formal attendance upon them, as the Harlot in the Pro∣verbs, I have had my peace-offerings to day. We must remember they are but means, the end is communion with God and Christ, and therefore we should not rest in the work done.
• 2. By leaning too much upon them, they are means to which we are limited, but

• we should not limit the Lord, when thou hast done all loathe thy self and all that thou hast done, and rest on free-grace. We should be careful of duty as if there were no grace to justifie us, and so rest upon grace as if no work were to be done ••y us.

The Ordinances are either

• 1. Ordinary, as Hearing the Word, Singing of Psalms, Prayer, Receiving the sacraments.
• 2. Extraordinary, Fasting, Feasting, Vows.

CHAP. II. Of Ordinary Religious Duties, and first of Hear∣ing the Word.

I. That we must hear the Word.

HEaring of the Word preached is a duty that lies upon all Saints, Ephes. 2.* 1.4 17. Heb. 12. 25. 1 Pet. 1. 11. & 3. 18, 19.

It is a necessary and beneficial duty:

• 1. Necessary, It is seed to beget and meat to nourish, 1 Pet. 2. 2. It is ••eedful in respect of our ignorance, Ephes. 4. 18. Forgetfulnesse, Heb. 2. 2, 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates, and by which God will judge us at the last day, 2 Cor. 5. 15, 16. All the Persons of the Trinity speak to you in every truth discovered. The Father, Iohn 6. 45. the Son, Heb. 12. 25. the Spirit, Hear what the Spirit saith to the Churches.
• 2. Beneficial:
  • 1. Souls are converted unto God, as death comes by hearing so life, Rom. 10. 17. Revel. 6. 1.
  • 2. It is a great means of salvation, Rom. 1. 16. it is called salvation it self, the one thing necessary, Iam. 1. 21.
  • 3. The Spirit is conveyed by it both in the gifts and graces, 2 Cor. 3. 8. Rom. 1. 12.
  • 4. Growth in grace comes by it.
  • 5. Satans Kingdome is overthrown by it, he fals from heaven like ligh∣••••ning.

Object. I can reade the Word at home which is more truly the Word then what others preach. If he were a man of an infallible spirit it were something, but they may erre as well as we, some therefore will hear none, but look for Apostles.

Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word. If God should send you Prophets and Apostles you must take nothing upon trust from them, Gal. 1. 8. 1 Iohn 4. 1.

II. How we must hear the Word.

SOme things must be done, 1. Afore hearing. 2. In hearing. 3. After hearing.

• ...

  I. Afore hearing.

  Thou must pray for thy teacher that he may so speak as he ought to speak, Ephes. 6. 19. Col. 4. 3, 4. and for thy self, that thou maist hear profita∣bly

• ...

  and be blessed in hearing, Prov. 2. 3, 5. Psal. 25. 4. & 119. 10, 18, 27.

• II. In hearing.
  • 1. One must set himself as in Gods presence, when he is hearing of the Word, Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33.
  • 2. Attend diligently to what he heareth, Luke 19. 48. Gods people are oft cal∣led* 1.5 upon to attend, Mark 4. 9, 23. & 7. 14. It is seven times repeated, Revel. 2. He that hath an ear to hear let him hear, so did Lydia Acts 16. 14. Attentivenesse im∣plies, 1. Earnestnesse and greedinesse of soul, Bibulae aures, James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts, and all other faculties of the soul, it is called attending upon the Lord without distraction, 1 Cor. 7. 35.
  • 3. Hear the Word with understanding and judgement, Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7.
  • 4. He should hear with affection and delight, Deut. 32. 46, 47. Mark 13. 37. Acts 2. 4.
  • 5. He must take every thing as spoken to himself, Matth. 19. 25, 27. & 26. 22. Iohn 5. 27.
• III. After hearing.
  • 1. We must meditate of what we have heard, Acts 17. 11.
  • 2. Apply it to our selves. To apply the Word is to take it as that wherein I have an interest, Psal. 119. 111. every precept, promise and priviledge. The life of preaching and hearing both is application. If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples, One of them should betray him, they all ask, Is it I? A good hearer, Isa. 55. 2. is said to eat, which notes an intimate application, the stomack distributes to every part what nourishment is sutable to it.
  • 3. Conferre of it with others, Ier. 33. 25. See Iohn 16. 17, 19. Mark 4. 10. & * 1.6 7. 17. & 10. 10, 11. Conference is that whereby we communicate to others what we have learned, or learn of others what we are ignorant of, or strengthen one another in that which already hath been taught us, Prov. 1. 5. & 13. 20. 2 Pet. 1. 12.
  • 4. Practise it in our conversation, Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them. Habits are perfected by action. Knowledge, a good understanding have all they that do thereafter. Faith and love are perfected by works, this glorifies God, Galat. 5. Matth. 16. 16. 1 Pet. 2. 9.

Motives to diligent attention in hearing:

• 1. It is Gods Word, Thus saith the Lord, and The word of the Lord.
• 2. It is of special concernment, the matter of it requireth attention, it is the word of life, of righteousnesse, it will sanctifie us and make us grow in grace.
• 3. It is the introduction, 1. To Understanding, Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation, therefore hear is often in Scripture put for obey.* 1.7 3. To Memory, Iam. 1. 23, 24.
• 4. It is necessary to bring in and build up Gods people, Iam. 1. 21. Mark 4. 24.
• 5. There are particular Promises to it, 1. God will give them strength to over∣come their greatest corruptions, Psal. 119. 9. 2. God will work peace in their con∣sciences, Isa. 57. 19.

CHAP. III. Of Singing Psalms.

A Psalm is a strict composition of words in measure and number fit to be sung* 1.8 to some tune.

Singing of Psalms hath been of ancient and commendable use in Gods publick worship. It was used in Moses his time, Exod. 15. 1. and in the times of the Judges, Iudg. 5. 1. and in the dayes of Samuel, 1 Sam. 18. 6, 7. in Da∣vids and Salomons time, 1 Chron. 6. 32. in the dayes of Iehosaphat, 2 Chron. 20. 21, 22. and of Hezekiah, 2 Chron. 29. 28, 30. and after the Captivity in Nehemiahs time, Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apo∣stles used it, Matth. 26. 30. and prescribed it to Gods people, Col. 3. 16. See 1 Cor. 14. 15. & 26. Ephes. 5. 19.

Yea it was the exercise of the holy Angels themselves, Luke 2. 13, 14. The peo∣ple of God in the Psalms are provoked, quickned and stirred up to this duty, Psal. 95. 1. and the Psalme specially destinated for the Sabbath.

It was used at Gods publick worship, 1 Chron. 23. 30. and at their private pray∣er, Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his, 2 Chron. 29. 30. Ezra 3. 10, 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel, that the boyes learnt their Hosannah from that, with which they cried to Christ in the Temple, which is a familiar acclamation with the Hebrews, as Io triumphe with the Romans, for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment, did continually sing Hosannah.

The Psalms of David contain the very spirits, as it were, and are an abstract of all the whole word of God, the choisest works of God, the choisest promises, threats, instructions, comforts. Some have the inscription, and that worthily, of Jewels or golden Psalms, because they comprehend most precious matter.

Reasons. 1. God hath often shewed himself to take great delight in this part of* 1.9 his worship, 2 Chron. 5. 13. & 20. 22.

2. It is a singular help and means to stir up in us holy affections in Gods service, Eph. 5. 18, 19. Acts 16. 25.

Reformed Churches use to begin and end with a Psalm, and to sing Davids Psalms in order, that the people of God might be acquainted with them all, and professors used to sing Psalms in their families, Psal. 118. 15.

The Protestants in Mountaban in France, when they (being besieged) were compelled to fight in their own defence, they alwayes went out to fight singing of Psalms, and grew so terrible to the besiegers, that in the end, as soon as they heard their singing voice lifted up within the Town; before the Portcullis was drawn up, or the Gates were opened, their hearts would fail them, and they used to cry out, They come, they come, and even fled away for fear. M. Martial on Psal. 8. 2.

The Church of Rome have abandoned this point of Christian devotion from all both publick and private use, because they sing not in a known tongue.

Some think we ought to use as much or rather more devotion, attention and re∣verence in singing of Psalms, as in making of prayers or hearing, and that to sing a Psalm well and as we ought, is one of the hardest exercises of Christian Religion, because it requireth most attention and most affection.

We should sing in a right manner:

• 1. With understanding, Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chant∣ing in the Popish service.
• 2. With feeling, Col. 3. 16.* 1.10
• 3. To the Lord, lifting up our hearts to him in this service, Psal. 101. 2.
• 4. To edifie our selves by it, Ephes. 5. 19.
• 5. In a decent manner, observing the tune, that the whole Congregation may be as one man in this service.

It were good to learn by heart some choice Psalms of most use and plainnesse, that if we should be cast into dungeons and dark places, and could not enjoy a book or light, yet we might be able to edifie or solace our selves in such extremities, as divers of Gods people have done.

As we may lawfully sing Scripture psalms, so also Songs and Psalms of our own* 1.11 inditing (say some) agreeable to Scripture, Sing unto the Lord a new Song, framed on a fresh occasion, therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church. For seeing a Psalm is but a musical praier for the most part, therefore we may make Songs for our selves agreeable to the Word of God as well as prayers, and God knowing the efficacie of Poetry and Musick, to help memory and stirre up affection doth allow his people to use it for their spiri∣tual comfort as well as natural. The Apostle speaketh of Psalms, Hymns and spi∣ritual Songs, Ephes. 5. 19. & Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms? Why may not one praise God in a Song for our deli∣verance in 88, or the Gun pouder treason?

Whether instrumental Musick be lawful in the Church of God?

Bellarmine pleads for it, lib. de bonis operibus c. 16, 17.

D Burgess who wrote in defence of the ceremonies, and some other of our Divines defend it. They say Musick used in the Old Testament was no figure, type or ceremo∣ny, but a real thing for elevation of the soul, types had their principal use in signify∣ing* 1.12 something to come, but the first time we hear of a Psalm we hear of Tymbrel too, therefore they were used to it before, else they could not have played presently, therefore that precept, Psal. 150. Praise God with Flute and Harp, they think is moral and binds in respect of the thing it self, and warrants in respect of the man∣ner. Musick (say they) is a natural help to devotion, which doth not further it by any mystical signification but by a proper and natural operation, and therefore is not a typical Ceremony. Nature it self and God have fitted it to accompany a ho∣ly Song. Paul bids us edifie our selves in Psalms, and a Psalme is a Song upon an in∣strument.

Not only D^r Ames opposeth it, but Aquinas, Rivet, Zanchius, Zepperus, Al∣tingius* 1.13 and others, dislike of Organs and such like Musick in Churches, and they do generally rather hinder edification.

CHAP. IV. Of Prayer.

IT is a calling upon God in the name of Christ with the heart, and sometimes* 1.14 with the voice according to his will for our selves and others.

Or, It is a calling upon God in the name of Christ with Petitions and Thanksgivings, joyned with confessions of sinne, and deprecations of pu∣nishment * 1.15.

Or thus:

Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit, whereby we desire the good things he hath promised in his Word, and according to his will.

First, It is a lifting up of the heart to God by way of desire, and this is repre∣sented by those natural gestures of lifting up the hands and eyes to heaven. See Lam. 3. 41. Psal. 25. 1. To thee, O Lord, do I lift up my soul. Which phrase impli∣eth, 1. That the soul is sluggish and pressing downward for sensible helps. 2. It denotes confidence, a heavenly temper. It is not your eyes, voice or bodies lift∣ed up, but your hearts and spirits; thy heart in prayer must be with God in hea∣ven, thy heart must beleeve, lay hold on the promise. To pray then is a difficult duty, how hard is it to call off the heart from other things, to get it united in pray∣er, to seek the Lord with our whole hearts? if there be distraction, lazinesse or deadnesse, we cannot say, With my whole heart have I sought thee.

Secondly, The object of prayer is only God, Rom. 10. 14. faith and calling up∣on* 1.16 God are linked together, as none but God is the object of faith, so neither of prayer; as it is the property of God to hear our prayers, Psal. 65. 1, 2. so invocati∣on is a worship proper to him alone, therefore the Papists prayers to Saints, An∣gels and the Virgin Mary, are sinful, since prayer is a divine religious worship, and so may be given to none but God himself.

All worship is prerogative, and a flower Of his rich Crown, from whom lies no appeal At the last hour. Therefore we dare not from his Garland steal, To make a Posie for inferiour power.

Herberts Poems, the Church.

To pray to one supposeth in him two things, 1. Omniscience, knowledge of all hearts, of all our wants, desires and groanings. 2. Omnipotence, power in his own hand to help, and these are peculiar to God alone, Psal. 65. 2. 1 Kings 8. 39.

M. Lyf. Princip. of faith and a good consc. c. 42. Therefore our Saviour when he in∣forms us how we should pray, he bids us say, Our Father, Luk. 11. 2. Rom. 8. We cry Abba Father; it is a familiar intercourse between God and the soul.

Thirdly, All our prayers must be made in the name of Christ, Iohn 14. 13. & 16. 23, 24.

Themistocles when the King was displeased brought his Sonne in his arms: there is no immediate fellowship with God. As God and man are at variance, Christ is Medium reconciliationis: as reconciled, he is Medium communionis, Ephes. 3. 12. The Father is the ultimate object of our faith and hope, Christ the intermediate by whom we come to God, Iohn 15. 16. The Priest only in the Law burnt incense to God, Exod. 30. Revel. 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured, Psal. 141. 2. the Sacrifice was to be brought to the Priest, and to be offered by his hands, Levit. 17. 3, 4. We must pray to the Father through the Son, by the holy Ghost, Deus oratur à nobis, Deus orat in nobis, Deus orat pro nobis.

Some say, the prayers of Gods people are not only to be directed unto God,* 1.17 but Christ as Mediator, Luke 11. 5. Mat. 15. Iesus thou Sonne of David, not Son of God, afterwards she cries, Lord help me; all the Petitions in the Canticles they say are directed to Christ as the Churches husband. They give these reasons for their opinion, 1. We ought to beleeve in Christ as Mediator, Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator.

The worship of all the reasonable creatures is appointed to him, Heb. 1. 6. 8. The* 1.18 Saints have directed their prayers to him,

• 1. Before his Incarnation, Abraham, Gen. 18. Iacob, Gen. 32. 24.
• 2. In the dayes of his flesh, the woman of Canaan, Matth. 15. 22. the thief on the Crosse.
• 3. Since his Ascension into heaven, Acts 7. 51.

There is a double Object of worship:

• 1. Materiale, whole Christ, God man in one Person, Heb. 1. 6.
• 2. Formale, the God▪ head of Christ, when we pray to him we pray to his Per∣son, but the ultimate and proper object of our prayers is the Divine Nature.
  • 1. In all our duties we are to take in the whole object of faith, Iohn 14. 1.
  • 2. This is the right way of honouring the Father according to the plot of the Gospel, Iohn 14. 13. & 5. 23.
  • 3. This is the onely way to come to the Father to obtain any mercy of him, Iohn 14. 6. & 6. 57.
  • 4. This answers the grand design of the Gospel, that each Person of the Tri∣nity may be glorified with a distinct glory.

In him onely we are accepted, 1 Pet. 2. 5. We need no other Mediators nor In∣tercessours. They who pray to God without a Mediator, as Pagans, or in the name of any other Mediator but Christ, as Papists, pray not aright.

We bear a natural reverence to God, we must honour Christ also, Iohn 5. 23. put up our requests into Christs hand, that he may commend them to his Father, and look for all supplies of grace to be dispensed in and through him, Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It properly signifies a manuduction, or leading by the hand.

The Israelites under the Law were tied to pray either in the Tabernacle and Tem∣ple, Deut. 12. 5, 14. Psal. 99. 6. or else towards the same, 2 Chron. 7. 38. 1 Kings 8. 44, 48. Psal. 138. 2. Dan. 6. 10. yet now, all such distinction and difference of place being but ceremonial is abolished. For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar; and the praying in or towards the same did figure out thus much, that only in the mediation of Jesus Christ we are to call upon the Lord. B. Down. of Prayer, ch. 28.

There is a two-fold form of prayer:

• 1. Accidental, a form of words, this may be various.
• 2. Essential, in the name of Christ, Iohn 16. 23. Col. 3. 17.

Fourthly, By the Spirit of God, Rom. 8. 15. 26. he helps us to call Abba Father, Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15.

• 1. In regard of our natural estate we have no ability to pray, 2 Cor. 3. 5.
• 2. In our regenerate estate, we are no longer able to do any good thing then the Spirit helpeth and assisteth us, Phil. 1. 6.
• 3. Our prayer will not be acceptable to God except it come from his Spirit, Rom. 8. 27.

Fifthly, Whereby we desire those good things he hath promised in his Word.

Some things we are specially to pray for, for things of our souls, Matth. 6. 33. that we may be more holy and heavenly, and enjoy more communion with God.

For the Church, Pray for the peace of Ierusalem, Psal. 51. 18. For the propagati∣on of the Gospel; this is one main thing in that Petition, Thy Kingdome come. Col. 4. 3.

Sixthly, According to his* 1.19 will, 1 Iohn 5. 14. The Incense was made exactly according to Gods will, Exod. 30. 34, 35.

The matter of our prayers or things asked must be according to Gods will, for the glory of God, Mat. 6. 9, 10. for the good of our selves and others. One must ask things Temporal alone conditionally, as our Saviour, If it be possible, yet not my will: and things Spiritual simply, but in both one must refer himself to the wisdome of God, for the time, means, and measure of granting his desires.

Secondly, For the manner and end of ones asking; one must ask,

• 1. Faithfully, striving to bring his soul to a certain and firm perswasion that he shall be heard in due time, Iam. 1▪ 6. Let him ask in faith: and whensoever you pray believe; think on that place Psal. 65. 2, 3. hence an Infidel cannot pray because he hath no faith; as this is strong or weak, so prayer is more or lesse successfull. We must acknowledge, 1. That God is, and that he is a rewarder of those which seek him. 2. That he will grant our requests notwithstanding our sins, and this is the faith chiefly meant, as appears in that S^t Iames saies, He upbraids not, and so in the woman of Canaan.
• 2. Fervently, Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth* 1.20 much: It is called a pouring out of the heart* 1.21, as if the whole soul were breathed out in desire to God, and a crying, Exod. 8. 12. 1 Sam. 7. 9. Job▪ 30. 28. Matth. 15. 22. Psal. 22. 2. & 18. 6. & 28. 1. & 55. 17. & 8▪ 8, 13. & 130. 1. Jon. 2. 2. Wrestling with God, Gen. 32. 24. Striving, Rom. 15. 30. Renting the heart, Joel 2. 13. A groaning in Spirit, Rom. 2. 6.
• 3. Constantly and continually, Ephes. 6. Pray alwayes, 1 Thess. 5. 17. Pray con∣tinually,

• when occasion and duty requires, as that was called a continual Sacrifice which was twice a day.
• 4. Purely, 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners, Heb. 10. 22. Revel. 5. 8. Pure heart and hand, Iob 22. 26.* 1.22 1 Tim. 2. 8.
• 5. Sincerely, with respect more of Gods glory then a mans own satisfaction, Psal. 145. 18. & 17. 1.
• 6. With an united heart, 1 Cor. 7. We must attend upon the Lord without distra∣ction, and we must be sober and watch unto prayer, intimating that there are many enemies against it.
• 7. With a quiet submissive spirit, as our Saviour, Not my will, but thy will, you must not prescribe God what and when he shall do, but pray, and then resign up your selves to be guided and governed by him.
• 8. Reverently and humbly * 1.23, Psal. 2. 11. & 5. 7. & 9. 12. & 10. 17. & 34. 18. & 51. 17. 2 Chron. 7. 14. so did David, 2 Sam. 7. 18. Dan. 9. 8. Abraham, Gen. 18. 27. Iacob, Gen. 32. 10. Paul, 1 Tim. 1. 15. the Publican. Luke 15.

We may from hence observe the imperfections and defects that are to be found in our prayers, all which may be brought to two heads:* 1.24

• 1. Omission of the Duty.
• 2. Failing in performance.

Of the first.

Not only a total omission, when one doth not pray at all for a long time toge∣ther, is a fault, but the not being so frequent in it as we ought to be, and as leisure* 1.25 and occasion doth require, Iob 15. 4. Isa. 43. 22. We should pray continually, we should be ever ready for this work upon every opportunity, but we many times neglect it, when we have time enough, and cause enough, and helps enough, yet out of a meer indisposition to so gracious a work we let it passe and slip it over, even because we want will.

Secondly, The faults in performing this duty are of two kinds:

1. Some such as do so totally blemish and corrupt our prayers, as to make them loathsome to God, and these are in respect

• 1. Of the persons which have an interest in prayer.
• 2. Of the prayer it self.

There are three persons interessed in this duty:

• 1. He to whom prayer is made.
• 2. He in whose name it is made.
• 3. He by whom it is made.

Failing in these marre the prayers quite.

First, If one pray to any other but the true God his prayer is sinne, he gives* 1.26 Gods glory to another thing, and is a grievous Idolater, because as Paul saith, Gal. 4. 8. He doth service to that thing which by nature is not God. prayer is a service which God cals for to himself, if we leave him the fountain of living water, and go to cis••erns that can hold no water, we displease him exceedingly. Thou art a God that hearest prayers, to thee shall all flesh come, so that if we go to any other we do manifestly break his Commandment, and dishonour him. It is to no purpose how we mince the matter with distinctions, and say, We pray to other things, not as the chief authors of the good we ask, but as intercessors for it to him. For if we go to them so in way of praying, we doubt of his goodnesse and mercy, give them his honour to be a hearer of prayers. Indeed we may request one anothers pray∣ers, God allowes us that, but we may not pray to them, the Church of

Rome, therefore offends against the object of worship in praying * 1.27 to Saints and Angels.

Secondly, If we pray in any other name but Christs, our prayer is loathsome. There must be but one Mediator as there is but one God. If men make distincti∣ons of Mediators, saying, some be of Expiation, some of Intercession, yet the Scripture makes no such distinction, one Mediator as one God. Expiation and In∣tercession are not distinct offices, making two kinds of Intercessors, but distinct parts of one Mediatorship. A Mediator must make Expiation and Intercession af∣ter, and he that cannot do both must do neither. Christ saith, No man can come to the Father but by him; and saith, If you ask any thing in my name you shall have it, he never sendeth to any other name, nor maketh any such promise, and the Apo∣stle saith, By him let us offer to God the Sacrifice of praise, and therefore also of pray∣er, therefore the prayers of all Romanists which do offer up their services in another name, are altogether abominable to God.

Thirdly, If the person praying be an impenitent sinner, a man that hath not turned to God by repentance, but doth proceed to allow and serve sin in himself, his prayer is abominable to God, for it is plainly said, The prayer of the wicked is an abomination to God; and what hast thou to do to take my name into thy lips, and hatest to be reformed? All that an impenitent man doth is loathsome, if he pray not he sins because he omits a duty, if he pray he sins, his prayer is defiled with his sins, so that till a man truly repent he cannot pray acceptably. These are faults in respect of the three Persons interessed in prayer, which do abolish prayer and turn it into sin. Some other there be in respect of the frame of the prayer it self.

• 1. For Matter.
• 2. For Manner.
• 3. For End of praying.

First, For Matter, if one either ask or give thanks for things simply sinfull and unlawfull, as if a thief pray to God to speed him in his theft, or give thanks for the successe he hath had in it, or the like, this is manifestly to offer a dead pollu∣ted and defiled thing upon Gods Altar. Such prayers must needs be abominable to God, and they seek to make him partake with mens sins.

Secondly, For Manner, when one asketh meerly with the lip and tongue, for they worship God in vain that draw near to him with the lip, and the heart is farre from him, as the Prophet chargeth the people. To tender to God a meer sound of words, as if he were pleased with breath, when one taketh no care to understand the words, and to have his heart affected with them, this is to mock God not to serve him. We are commanded to draw near to the throne of grace with a true heart, Heb. 10. 22. He saith, My sonne, give me thy heart, that being not offered to him all is loathsome, wherefore mumbling over of words not at all understood, and to which the heart cannot be joined (such as are the common Devoti∣ons of the Church of Rome) is a sinning against God, not a serving of him.

Lastly, Prayers made to wrong Ends are odious, Acts 8. 19. Iames 4. 3. For ex∣ample, he that prayes onely to be seen of men, and hath none other drift in his

prayer but to win applause and commendation of men, he hath his reward, God* 1.28 loathes him. The end of prayer is not to win praise of men, but to humble our selves before God. When we pray for spiritual blessings to be eased, our desires in asking should suit with Gods ends in giving, Ephes. 1. 6. We should desire these things, viz. pardon of sinne, grace and salvation, that God may be glorified by them. When we desire outward protection and provision meerly that we may live more comfortably. Agur had an eye to Gods glorie still in his requests, Prov. 30. 8, 9.

Another ill end is to satisfie Gods justice or to deserve heaven, or the like, this is like them that said, Shall I give my seed for my sinne? this is to put Christ out of office and offer strange incense to God. If all must be put up in the name of Christ, then sure we must not dream of satisfying or meriting by prayers. Prayers must be humble, but they are proud when we dare conceit such worth in them as to satisfie Gods justice for sinne, or to deserve heaven. Whosoever prayes so his prayer must needs be abominable to God.

These be the things which utterly spoil prayer; there are some other things which do somewhat blemish and fully this dutie, as it were, but make it not whol∣ly displeasing, if they be observed with humiliation and trusting upon the interces∣sion of Christ for acceptance. These are brought to three heads.

• 1. In respect of entrance into prayer.
• 2. In respect of continuance in it.
• 3. In respect of the frame of the prayer it self.

First, There are two faults in regard of the entrance into prayer. The one, back∣wardnesse, dulnesse, aversnesse, when one hath no inclination to it, doth it against the hair, and puts it off still, and is manifestly unwilling to it. If God loves a chearful giver, surely then a man that comes to prayer willingly. This likely ari∣seth from some guiltinesse or unbelief, or estrangement from God, he draws not near with confidence that is so backward and loth to come to it.

Another fault in entring is to come rashly before God, forbidden by Salomon, Be not rash with thy mouth, neither let thine heart be hasty to utter a thing before God, Eccles. 5. 2. when men rush into Gods presence without any consideration of Gods greatnesse and their own basenesse, without any endeavour before, at least with some few short thoughts, such as the time and occasion will permit, then he doth not declare a due esteem of God, as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance, for though God be ever equally at leisure, yet we cannot be fit without some preparing of our hearts by some preconsideration of him.

For continuance of prayer there are two faults:

First, When one is even weary of prayer, tired with it, and is even at a non∣plus, knows not how to go forward, nor what to say next to God, no not so much as to sigh, groan and crie to God, sometime abundance of desire hinders the or∣derly placing of words, this is no sinne in solitary devotions, sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin, and hath no heart to proceed, this comes from deadnesse of spirit, and shews sensles∣nesse of our state, hardnesse of heart and unbelief, and customarinesse, and cannot but be a great fault.

Another fault is chiefly in publick prayer, when a man goes beyond the limits of time, and by an unseasonable length of prayer, thrusts out other occasions to the

hinderance of himself or others, overlong praying specially with others, and with our selves out of season when other occasions require us, is a fault, and this is of∣ten but a spirit of carnal devotion, by which the Devil seeketh to bring prayer in disgrace. Indeed when a man hath fitted his occasions, then if with our Saviour he spend the night in prayer, he doth well, but all unseasonable length is blame∣worthy. Now for the frame of the prayer it self, one may offend in the matter and manner.

There are four faults for matter of prayer:

1. When one is very much still in petitions, and hath but few and short thanks, we should pour forth supplications with thanksgiving, and in all things give thanks, when the parts of prayer have not some proportion, it is like an ill spunne thred, too great in one place, too little in another, it shews too much seeking our selves in prayer.

The second fault is, when our prayers be almost altogether for temporal things, Corn, wine, forgetting the more excellent, grace, holinesse, yea much more for pardon of sinne then grace to mend, a plain fruit of carnal love to our selves, and carnal seeking of our selves.

The third, when one asketh things without due warrant, prayes God to kill him, to end his daies, it differs from asking things simply sinfull. Some things are not so fit for us when we beg them, as that I may be speedily delivered out of this crosse, or the like, a weaknesse no doubt arising from want of due stooping to God.

4. Asking we know not what, begging what we our selves do not well under∣stand, as the sons of Zebedee did. These are great blots to prayer.

For manner there are also four faults:* 1.29

First, Inattentivenesse, when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things.

Orantis, quasi non orantis, inania vota; Sic audit, quasi non audiat illa, Deus. Owenus in Epig.

There is a double distraction, one forced and compelled either by outward occa∣sions of noises, or the like; or by inward oppositions through terrible and violent suggestions of Satan: these are not sins if resisted, there are some distractions that have a kinde of voluntarinesse in them, when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence, and not striving to bend his minde to the work, and so perhaps even drops asleep, as Peter did when Christ bid him Watch. This is a great weaknesse, and he cals on God but with half a heart that prayes so.

Another fault in prayer is coldnesse, heavinesse, dulnesse, customarinesse, when one prayeth indeed, and useth good words, but without any power of affection, he is not warm nor zealous, he praies not fervently; this causeth suits to be denied, and if one stirre not up himself will end in prayerlesnesse, and often makes one rea∣dy to fall asleep, yea the minde may be thus chill when in publick prayer a man may seem zealous, here is a Sacrifice without fire.

A third fault is doubting in our asking, when we ask but hold not fast a desire to be perswaded of Gods gracious acceptance, and his will to hear us. Such a ••easure of doubting as makes a man give over praying and be very incon∣stant in it, doth cause prayers to do no good, but doubting resisted so that a man continues to pray still, though it cut not off the fruit of our prayers, yet it is a weaknesse. We ought to lift up pure hands to God without wrath and doubt∣ing, as S^t Paul tels us, 1 Tim. without giving our hearts leave to be carried away with contrary discourses.

Lastly, Irreverent behaviour of body or minde is a great fault, when the heart hath lost the apprehension of Gods greatnesse and excellencie, and the body is loose and unmannerly, wandring eyes, gazing hither or thither, leaning this way, if the minde forget God the body will too, this is a very slighting of God; Christ praying fell on his knees, and lift up his eies to heaven. The heart should be kept in such an apprehension of God, as even to have a fear in it, least it should offend

him any way, and that will keep every part of the bodie in tune, but when the heart hath let the consideration of his presence go, then the bodie is strait out of frame.

There are some more failings in regard of our carriage after praier. A man hath not done all his businesse about praying when he hath said Amen. Some thing more is to be done, which so much as he faileth of, so many faults there be that need pardon.

The first fault after praier is, neglecting to wait, and to mark the speed which we have in praying, as if praier were alone a dutie, and not a means of attaining things from God, as if we had alone a commandment to pray, and not a promise to be heard. This not waiting on God and observing how we speed, whether we be heard or not, hinders us much of the successe of our praiers, shews much for∣malitie in our praiers and little fervencie. David praied and looked up, and the Church hearkned what God would say to his people. As David saith, He lifted up his eyes to God, as the hand-maiden to her mistresse. We do not so idly present our petitions unto Governours and Rulers.

2. Conceitednesse of our praiers, if we think we have done them in any thing a good manner. This is a fault common to praier with other holy duties, we are apt to think highly of our selves, but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know; so that praier which puffeth up, pro∣veth that he hath not praied as he ought to pray. Praier should be an humbling of our selves before God, if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them, then we do not pray so well as we should have done.

Another fault is to be discouraged in respect of our wants in praying, and for want of successe to our praiers. When we conclude as good not pray at all as in this poor weak manner that we do, and we have so long and so long praied, and therefore not having been heard for such a space, we lose our labour in praying, and shall not be heard. This is because we consider not of Gods wisdome and mercie, nor of the intercession of Christ. We should be humbled, but not made heartlesse by our own weaknesses or by Gods deferring. It was the Churches fault to think God had cast her off, because she was not heard so soon as she would.

Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers. The fault no∣ted in the ten Lepers, of whom our Saviour speaketh, Ten are made whole, but where are the nine? none is returned to glorifie God but this stranger. What we have ear∣nestly and often asked, if we do but seldome and slightly give thanks for, we shew that we seek our selves too much in praying, and the glorie of God too little; this is a failing in our praiers, and may be an hinderance at least to our speedy attaining of our suits afterwards.

Three Corollaries from the defects of our praiers:

1. To teach us the vanitie of the Popish Church which put praiers and such a multitude and number of them upon men by way of a penance, by which they must satisfie Gods justice for their sins, and by which they must deserve and merit grace and salvation. How can our praiers satisfie for others faults, seeing them∣selves are defective and faultie many waies? and how can that deserve heaven which when God heareth he must forgive, or else it will be hard with him that makes it? What a madnesse is this, that when we have the satisfaction and merits of Christ, we should not be satisfied therewithall, but should thrust our own most imperfect services into that room? Let us pray, let us fast, let us give alms, let us do good works in obedience to God, in assured faith of obtaining his promises, and being more then abundantly requited for our service. But what should this proud fancie of merit and satisfaction be added to our praiers? Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services, why should we stand upon such terms with God as to think rather to satisfie him and earn of him, then to receive things that be good of his free favour in Christ, and to attain pardon of things that be sinful for his meer mercie sake in the media∣tion of his Sonne, and for his satisfaction sake which he hath made? Woe unto

them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction, to rest in part upon their own poor, weak, and many waies defective services, which further then they be washed with the bloud of Christ must needs be unacceptable, much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect. What is if this be not to bring strange incense, strange fire, strange beasts and strange Sacrifices unto the Altar of God. But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies. For if any trust to the goodnesse of his own praiers, or other services by them to satisfie Gods justice, and to deserve heaven, Lucifer himself shall as soon sinde favour as he continuing thus, be∣cause he doth not seek to be found in Christ but in himself, and because as yet he is not poor in spirit, nor broken, nor contrite, nor heavy laden, and so not capable of Christ.

But secondly, let Gods people learn to apply themselves to the work of praying* 1.30 with very great diligence and careful observing of themselves, to prevent as much ••s may be those many defects whereto they are subject, and those many faults which they are apt to commit. If we set our selves with the best diligence we can to call on the name of God, we shall not escape some, nay many faults, but if we fall to make roving praiers, as it were, looking to nothing, but the bare deed done, and thinking all is well if a few words be said over, and if so much time be spent in uttering some good speeches, O how much sinne will this ill carriage bring upon us! Let us therefore in praying pray, that is pray with all earnest and heed∣full observation of our selves, yea let us not think our selves sufficient to make our own praiers, but let us humbly beseech the Lord to assist us with his Spirit of prai∣er, without which we cannot pray as we ought in any sort. To pray as one ought to pray is a difficult, a hard, a painful work. It requireth the whole man and the greatest labour, and even more then a man. No wit, no learning, no good parts will suffice to make a good praier, unlesse we have the Spirit of praier poured up∣on us from above. If praier were only a framing and composing of words hand∣somly together and pronouncing them distinctly and fully, it were an easie matter to pray, but the affections of the soul must be set in a good frame as well as the words. The eye must see God, the heart must stoop to him, the whole man must be made sensible of his presence, a man must conferre with his maker, lift up his soul to God, pour forth his heart before him, and he knows not himself that knows not this to be more then he can do of himself. Wherefore we must not only take great heed to our selves when we come to pray, but we must even trust upon God, and call upon him for the assistance of his Spirit to help our infirmities, or else our praiers will not be such as may give us comfort.

Thirdly, This should teach poor Saints not to be discouraged at the manifold* 1.31 failings of their praiers, but alone to be humbled. It is one of the faults accom∣panying praiers to be made heartlesse thereby, 1 King. 8. 30. Salomon requests of God not alone to hear, but when he heareth to pardon. God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail, and cast our selves upon Christ for acceptation of. If we should finde our selves never so much assisted in praying, so that we could scarce say what it were that we ought to blame, yet if we do trust to our praiers and their worth, God cannot be well-pleased with them, for he is not well-pleased but in Christ. On the other side, if we can renounce our selves, though our prai∣ers have many weaknesses, those praiers shall be heard, because those faults in Christ shall be forgiven. Christ is our Mediator and Intercessor, and he sits at his Fathers right-hand, by the sweet Incense of his merits, as a thing most acceptable to God to do away the rank smell of our carnalnesse, which shews it self in pray∣ing. We are therefore to trust on him, stay in him, rest in his supplications and intercessions. This thing which Salomon praied for, he the true Salomon hath prai∣ed for, and will procure. Wherefore be not heartlesse, and make not any such perverse conclusion, Surely these Petitions cannot be heard, cannot be regarded.

Consider them in themselves they cannot, consider them as they are perfumed with the incense of Christs intercession they cannot but prevail. Christs intercession doth not make our services meritorious, that were to put them into the room of his own righteousnesse, which he never intended to do, but he makes them as effe∣ctual and available, even as if they were meritorious, because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial, and to pro∣nounce against it self a rejection of thy sutes, but flee to Christs intercession, then thou shalt be heard and forgiven. But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray, because you cannot pray well. There be some things sinful for matter, these we must not do for fea•• of sinning against God; there be some things sinful in regard of manner, and other circumstances, those we must do as well as we can, and not omit altogether for fear of doing them amisse. Better a great deal offend through failing in good things, then by a total omission of them: There may be upright obedience shewed in doing them as well as we can, there is nothing but disobedience shewed in omit∣ting them. It is a carnal sense of weaknesse, and comes from the devil and the flesh that drives from the duty, that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty, and more humility after, and more earnest lon∣ging after Christ, and high prizing of him.

Oh but I shall get nothing by these praiers!

First, Say thou shouldst get nothing, yet thou shalt do a thing that God bids thee, and so obey him, and we must obey God though we get nothing by it. But

Secondly, If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly. And

Lastly, If thou praiest thou shalt be heard and pardoned, and that is to get some∣thing. Wherefore ascribe so much to the infinite and fatherly goodnesse of God, and to the perfect and constant intercession of Christ, as to come with confidence to the throne of grace, even with those praiers which are full of faults. The Father loves to see his childrens letters though they cannot yet write a fair hand.

Motives to praier:

First, The Lord will take it kindly. Christ is the Churches Advocate, the Saints* 1.32 are the Churches Sollicitors, Isa. 62. 1. 7. Psal. 122 6.

Secondly, Praier is the most principal part of Gods worship, Let us worship and fall down; it is sometime in Scripture put for the whole worship of God, being a principal part of it, Ier. 10 25.

There is a visible advantage due to praier above preaching in the publick Assem∣blies, because it is a means nearer the end of both. It cannot be denied that all preaching is to the purpose of informing the minde, or moving the heart to desire that which is good indeed: but praier being the actual desire of it, is the exercise of the means which God ordaineth to procure it. M. Thorndikes Service of God at Religious Assemblies, c. 6.

The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world, praier is the great instrument in the hand of faith by which all things are managed in the new man. When the Spirit comes in, it is a Spirit of Sanctification, and makes way for the Spirit of Sup∣plication, and that for the Spirit of Illumination, Psalm 43. 3. Psal. 139. ult. Ier. 31. 9.

Thirdly, It is honourable, 1. To God, acknowledgeth the Souls depend∣ance on him, his Omniscience, Bountie, Goodnesse, Omnipresence, Faithful∣nesse

in performing his Promises. 2. To us, to have the Princes ear still open to our petitions.

Fourthly, Necessary. The necessity of it appears,

• 1. In that hereby we are trained up in the conviction of our unworthinesse; praier is a discoverie of our beggerie, thou hast not grace nor strength if it come not from heaven; God would have this seen not only in those great precious pri∣viledges, but likewise in our daily bread, thy praiers ought to make thee humble, if thou hast grace of thy own, why dost thou pray for it? it is daily pardon and favour, and these must be sought for.
• 2. All the best grace and strength we have is imperfect, 2 Cor. 9. Perfecting ho∣linesse, our faith and righteousnesse hath much corruption mingled with it, we had need to pray that God would defend us against temptations, the Christian praying and alwaies seeking to God is seldome overcome.
• 3. Every thing becomes sanctified by praier, 1 Tim. 4. 5. all Sermons, Sacra∣ments,* 1.33 Mercies, Afflictions become hereby sanctified, it makes the Word lively, the Sacraments efficacious.
• 4. It keeps off many blows, Phil. 4. 22. therefore Paul a stout Christian was much in praier, and desired Philemons and others praiers.
• 5. It is gainful, a key that opens all the treasures of God, 1 King. 8. 33, 35. Iam. 5. 17, 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel. 11 6. The light as well as life of a Christian is laid up in another. Omnia in Christo sunt capitalia, say the School∣men.* 1.34 Whatever is in Christ is in him as a Head with reference to the bodie, Cant. 4. 15. Ephes. 6. 10.
• 6. It is very powerful, it prevaileth over all creatures, yea with the Creator himself. God never left granting till Abraham left asking. Gen. 18. Ps. 145. 19. & 18. 6. Psal. 50. 15. Ioh. 14. 14. & 15. 7. 1 Ioh. 3. 22. & 5. 14. Vinculum invincibilis. Bern. Vis Diograta. Tertul. Apol.

Praier not only obtains the thing, but brings a sanctified use of it, it turns it to* 1.35 the good of those that receive it, it gives efficacie to other means, or if they fail, it doth it it self, it hath not this efficacie from any intrinsecal vertue or merit to be found in it, the efficacie is wholly from God.

Praier is available three waies:* 1.36

• 1. As it is a petition put up to God, and so it avails Via impetrationis.
• 2. As it is an exercise of the soul, and of the graces in it, and so it avails Via causationis.
• 3. As it is a commanded dutie and a principal part of Gods service, wherein we give him the glorie of his Omniscience, Mercie, Power and Wisdome, and so it avails Via retributionis. M. Carter on Exod. 32. 9, 10.

The efficacie of praier comes

• 1. From God the Father, he is infinite in goodnesse, and of his own Nature much more prone to give good things then we to beg them, as appeareth by his dai∣ly lading us with such comforts as we never so much as craved at his hands, yea by casting of innumerable benefits upon his enemies.
• 2. Christ, he hath deserved all good things by the infinite and invaluable me∣rit of his most precious life and death, yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh, and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand, by presenting his own merits to the eies of his Father, that they may actually speak in our behalf, and do away all the defects of our praiers.
• 3. The holy Ghost stirreth up in us earnest desires and groans, and doth as it were dictate our praiers for us.
• 4. From our selves, the people of God by praying are fitted to receive those benefits which they pray for, in the exercise of praier increasing in themselves, faith, humblenesse of minde, an aptnesse to be thankful for them, and an abilitie to use them well to Gods glorie and their own good.

Helps and Means:

One must prepare his heart, that being naturally unfit for communion with God, which lieth

First, In removing impediments, hardnesse of heart, want of sense and feeling of the wofull estate we are in, the command to pray alwayes, implies that the soul should be alwaies in a praying frame. 2. Impatience, fretting, Pray without wrath.

Secondly, In bringing the positive furtherances,* 1.37

• 1. Heavenly-mindednesse, If God be in Heaven there must our hearts be. Praier being an humble discourse of the soul with God, Which art in Heaven. The natu∣ral gesture of lifting up our eyes and hands to Heaven, implieth this; this is oppo∣sed to worldly cares and earthlinesse, these are clogs; this made David say, It is better to be one day in thy house then a thousand elsewhere. Call in the help of the Spirit, Rom. 8. 27.
• 2. Consideration of Gods benefits, it is good to have a Catalogue of them.
• 3. Study much the fulnesse and all sufficiencie of God, and his making over him∣self to you in his all-sufficiencie, Gen. 17. 1.
• 4. Acquaint your selves with your own necessities, Let the word of God dwell richly in you, Col. 3. 16. The ground of praier is Gods will, acquaint your selves with the precepts, promises.
• 5. Give your selves to praier, Psal. 109. 4. but I praier, so the Hebrew; Oratio ego, so Montanus.

Helps against wandring and vain thoughts in holy duties, and especially in praier:

• 1. Set a high price upon it, as a great Ordinance of God, wherein there is a Com∣munion with him to be enjoyed, and the influence of the grace of God to be con∣veyed thorow it.
• 2. Every time thou goest to praier, renew thy resolutions against them, till thou comest to a habit of keeping thy heart close to the duty.
• 3. Set the presence of God before you in praier, his glorie, and consider that he converseth with thy thoughts, as man with thy words.
• 4. Be not deceived with this, that the thoughts are not very sinful; whatsoever thoughts concern not the present duty, are sinful.
• 5. Blesse God for that help if thine heart hath been kept close to a duty, and ou hast had communion with God.

The godly must pray, by this title the Scripture describes true Christians, Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord, 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests, Cant. 1. 2, 4, 7. It is called the Spirit of Supplications, Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication.

They must pray daily, Psal. 55. 17. & 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3.

Reasons.

• 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day, and of all our time; they had a morning and evening* 1.38 Sacrifice in the time of the Law.
• 2. Praier is a singular means of neer and heavenly Communion with God, there∣in the godly enjoy the face of God, talk familiarly with him.
• 3. Praier sanctifieth to us (that is, obtaineth of God for us a lawful and com∣fortable use of) all the things and affairs of the day.
• 4. Every day we stand in need of many things belonging both to temporal and spiritual life.
• 5. We are every day subject to many dangers.

A gracious heart is full of holy requests to God, Psal. 8. 10. Revel. 5. 8. Rom. 5. 5.* 1.39 Ezek. 16. 15. Iohn 16. 24. Iude v. 11.

Reasons.

• 1. Praier is an act of religious worship, Dan. 4. 17.
• ...

• 2. Because of the great things spoken of praier, Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3.
• 3. The Saints have received the Spirit of Supplication, Zech. 12. 10.

Every godly man must be constant and assiduous in praier, persevere in it, Psal.* 1.40 5. 23. Psal. 55. 16, 17. Psal. 118. 12, 13. Will the hypocrite alwaies call upon God? saith Iob: Daniel would not forbear the daily exercise of this service, although it were with the hazard of his life, Dan. 6. 10.

Aquinas 2a, 2ae Quaest. 83. Artic. 4. determines this Question, Utrum oratio debet esse diuturna?

Reasons. 1. From God, who hath signified approbation of this service by com∣manding it expresly, saying, Pray continually; and Christ spake a Parable, That we should be constant in praier and not faint, Luk. 18. 1.

2. This hath been the practice of all the Saints of God. Iacob wrestled with God* 1.41 and praied all night. The Canaanitish woman had several repulses, yet persevered in praier. Moses held up his hands, which implies the continuance of his praier, Isa. 62. 1. Christ praied thrice, and yet more earnestly, Luk. 22. 44.

2. From our selves:

First, We have great need, for we absolutely depend upon God, and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands.

Secondly, We have great helps, even such as may enable us to perform the du∣tie notwithstanding any weaknesse that is in our selves, for we have Gods Word and Spirit. If a man doubt to whom to direct his praiers, the Scripture cals him to God, To thee shall all flesh come, Psal. 65. 2. If in whose name, it leads him to Christ, Whatsoever you shall ask in my Name. If for what to pray, for wisdome, for the Spirit, for patience, for daily bread, for remission of sins, for deliverance* 1.42 from evil, for the honouring of Gods name, in a word for all good things: If for whom, for Kings, for Rulers, for our selves, for others, for all men, except him whom we see to have sinned a sinne unto death; If where, every where lifting up pure hands: If when, at all times, continually: If how oft, why, morning, noon, night: If on what occasion, in all things by praier and supplications: If in what manner, why, fervently with an inward working of the heart in praier, with understanding, in truth and in faith, and without fainting.

2. God will assist us with his Spirit, all those which addresse themselves to per∣form this work according to the direction of his Word, and beg the Spirit of praier, to help them in praying, The Spirit maketh intercession, Rom 8. Jude v. 20. Praying in the holy Ghost.

Thirdly, Constant supplicating to God doth honour him, and actually confesse him to be the universal Lord, the Ruler and disposer of all; yea to be liberal in gi∣ving, to be omnipotent in power, to be present in all places, to see and hear all per∣sons and actions, to search our hearts, and to sit at the stern of the whole world, so that he observeth also each particular creatures need and wants.

Fourthly, It is exceeding advantagious to our selves, seeing it acquaints us with God, and breeds a kinde of holy familiaritie and boldnesse in us toward him. 2. It exerciseth, reneweth and reviveth all graces in us: in drawing near to God, and calling upon him, we grow like to him, this sets a work and increaseth knowledge of God, humilitie, faith, obedience, and love to him.

Fifthly, Because praier it self is not only a duty but a priviledge, the chief pur∣chase of Christs bloud.* 1.43

Sixthly, Because if we persevere and faint not, God will come in at last with mercie, in the fourth watch of the night Christ came, in the morning watch, the night was divided into four watches. Iacob wrestled all night with God, but in the morning he prevailed.

Both the wicked and godly are weary of praier and fasting.

• 1. The wicked are weary of praier and fasting:

• ...
  • 1. Because they want the principle of grace to carry them thorow.
  • 2. They want the Spirit of Adoption.
  • 3. They have no love to these duties.
  • 4. They relish not the sweetnesse in praier and fasting.
  • 5. They have a mean esteem of these duties.
  • 6. They want grace to wait.

The godly also are quickly weary of these duties:

• 1. From the abundance of corruption in the best Christians, Exod. 17. Moses his hands were heavy.
• 2. From the misapprehension of praier and fasting, they look upon them as legal duties, but they are chief Gospel-duties, Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms; Christians (they say) must be above forms, the Ordinances are vehicula Christi, canales Coeli.
• 3. From the often and long continuance and easinesse of obtaining these fa∣sting daies.

Motives to persevere in praier and fasting:

• 1. Have a high and honourable esteem of these duties.
• 2. Let not the frequencie of them take away the reverence and powerfulnesse of them.

• Persevere, 1. In private praier, Psal. 80. 4. Cant. 3. 4.* 1.44
• 2. In publick, 1. God commands it, Ephes. 6. 17, 18. The Saints have practised it, Lam. 3. 22, 23, 24. Psal. 69. 13.
• 3. There are many Promises, Mat. 18. 7. Luk. 11. 10.

It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers, 1 Sam. 15. 11. In publick praier with others, respect must be had as well to others as to ones self, and here we must conform our selves to their abilitie, that we tire not their devotion: but in our private and secret prai∣ers betwixt God and our own souls, it is good to be large, 1 Sam. 1. 12. Daniel continued his solemn fast (not in abstaining simply from all food, but from all plea∣sant and delicious fare) for 21 daies together, and therefore it is sure he spent a great deal of time in praying. David Psal. 22. praid day and night. Christ spent a whole night in praier.

Object. Long praiers are condemned in the Pharifees.

Answ. Not the length but the hollownesse of their praiers is blamed, because under shew of long praiers they devoured widows houses, seeking to gain the reputa∣tion of men extraordinary devout, by drawing out their praiers, and they were publick not private praiers.

Object. Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few.

Answ. Not all length in praier, but hastinesse and tediousnesse without affecti∣on is there condemned; he saith, Be not hasty nor rash, but let thy words be few, requiring that the words have their ground in a well advised judgement, and then they are few in his sense though they be otherwise many. Luke 18. 1. Paul wisheth to persevere in praier, watching thereunto, meaning it not alone of constancie in praier and spirituall watching, but of the holding out in praier.

Reasons may be added to what have been formerly delivered:

• 1. In regard of our selves: we have much matter for praier, many sins to confesse and lament, many graces to ask, many wants to be supplied.
• 2. Many reasons to enforce, and many objections to answer, and therefore ought sometimes to inlarge our selves.

Secondly, In regard of God, by this meanes we shall declare a great love to God, and to this exercise, when we carry our selves to him as to a Friend, with whom we are not willing to leave conferring, but take delight to confer much with him.

The way to continue in this duty is much to muse of our wants and sins, and Gods promises, and labour to have our hearts earnestly affected with these things, and to take advantages of such occasions as the Lord affords ••s for this purpose,

and let us propound the example of Christ and Samuel, and other godly persons, and strive to follow their president when time doth serve.

Four Cautions must be observed in long praiers:

• 1. That in our meetings with Christians we affect not to be long to get applause thereby, and to shew how far we excel others in this gift, Mat. 23. 14.
• 2. That we be enabled by God with understanding, and use not vain repetitions,* 1.45 Matth. 6. 7.
• 3. That our hearts be able to hold out as long as our tongues do, Iam. 5. 16.
• 4. That we have respect to them that joyn with us, 1 Cor. 14. 19.

In praier, Particular confession of our sins (so far as we can come to the know∣ledge of them) is requisite, and for unknown sins a general confession will serve, Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4, 5. Ezra 9. 6, 7, 9. Psal. 51. 4, 5. Iosh. 7. 19. confessi∣on is put for praier.

The acknowledgement of our own unworthinesse becomes the presence of God, 1 King. 19. 11. Iob 42. 5, 6. & 25. 5, 6, 22.

2. Confession is a solid disclaiming of the first Covenant, when we make grace our claim we must disclaim works, Psal. 115. 1.

In every part of praier some affection should be exercised, in confession, shame. Micha 2. 6. Grief, Luk. 18. 13. in requests, hope and desire, in giving thanks, joy and love.

Confession is but an act of the sanctified will displeased with the remembrance of sinne.

Objections of Libertines and others against praier. 1. They think it needlesse, they cannot alter God.

Answ. We should obey Gods command. By prayer there may be a change in our selves, it betters our hearts, makes us trust in God.

2. God hath inseparably linked the means and the end. We pray not that Gods will may be altered but accomplished in his own way, his judicial sentence may be altered though not his counsel.

2. Others think they are above praier, this is an inferiour duty for men of their rank.

Have neither they nor the Church any necessities? Christ who had fulnesse of Grace, often praied, Matth. 14. 23, 24. See Revel. 4. 10, 11. Gods peo∣ple are called his Suppliants, Zech. 3. 10. a generation of them that seek him, Psal. 24. 6.

3. Others will not pray but when the Spirit moves them.

This is not to come till God send for us. God withholds grace because we seek it not in his own way.

4. Others think they need not be so frequent in praier, they say, the hours of duty are not determined.

The expressions for prayer are comprehensive, Pray continually, 1 Tim. 5. 17.

CHAP. V. The Sorts or Kinds of Prayer.

PRayer may be distinguished according to the matter and manner thereof.

In regard of the matter, the Apostle 1 Tim. 2. 1. maketh four severall heads:

• 1. Supplications or deprecations, which are for the removal of evil.* 1.46
• 2. Praiers, which are for the obtaining of good.
• 3. Intercessions, which are in the behalf of others.
• 4. Thanksgivings, which are for benefits received.

These four he referreth in another place to two heads▪

• 1. Requests.
• 2. Thanksgiving.

The most general and usual distinction is grounded on 1 Thess. 5. 17, 18.

Petition, Phil. 4. 6. 1 Tim. 2. 1.

Thanksgiving, Phil. 4. 6. 1 Tim. 2. 1.

Petition may be divided according to the things or persons in respect whereof it is made.

The things which it respecteth, are either good to obtain them, which is most* 1.47 properly praier or apprecation: or evil, to remove them, which is deprecation.

The Persons are our selves or others.

Praier will bring in all the good things Gods people stand in need of, Iohn 16. 24, 27. The Jews have a Proverb, Sine stationibus non star••t mundus, without standing before God in praier, the world would not stand; light and direction comes in by praier, Prov. 2. 2, 3.

The godly man hath his daily bread as the fruit of the promise, and that leades him to his union with Christ, the fountain of all promises.

Object. The matter or object of our praier must be good, how then can it admit a distinction in respect of good or evil.

Answ. Amotio mali habet rationem boni, Removal of evil hath the reason of good: therefore the benefits of God are either Positive or Privative. B. Down. of praier, chap. 33.

Praier is the great instrument of removing all evil from soul and body, Psalm. 107. often.

2. Thanksgiving, which is a gratefull acknowledgement of a kindenesse re∣ceived.

There are other distinctions of praier in regard of the manner:

• 1. Mental, Vocal.
• 2. Sudden, Composed.
• 3. Conceived, Prescribed.
• 4. Publick, Private.
• 5. Ordinary, Extraordinary.

In this distinction of praier according to the matter

I shall first speak of Petition for good things, and deprecation against evil, In∣tercession for, and imprecation against others, and then of Thanksgiving.

For Petition, which is the most principal kinde of praier, there are two things considerable in it,

• 1. What things we are to crave.
• 2. After what manner we are to crave them.

These have been handled partly in the matter and manner of praier, therefore I shall but touch them.

The things which may be asked, must be lawful and good, Matth. 7. 11. Those* 1.48 things are so which are agreeable to the will of God, a thing is therefore good be∣cause it is willed of God, Heb. 13. 21. 1 Iohn 5. 14. Gods glory is first and most of all to be desired, 1 Cor. 10. 31. Petit. 1. of the Lords Prayer, and the means where∣by it may be effected in the 2^d Petition, and the manifestation of it in the 3^d. Our own good in the next place is to be looked after, in regard of which we may ask all needful things, temporal concerning these frail bodies of ours while we live here in the 4^th Petition, or spiritual, and that either respecting our Justification, the principal part whereof is a discharge of that debt, wherein, through sinne, we are bound unto God, in the 5^th Petition; or our Sanctification in keeping us from the pollution of sin, and preserving us safe from all evil unto Salvation, in the 6^th Petition.

2. In what manner we are to crave good things.

Things must be beg'd as they are promised, Faith hath an eye to Gods promises, and resteth thereon: as God hath promised any thing, so the faithful ask it in prayer. Things absolutely promised may be absolutely askt; things not abso∣lutely

promised, we must pray for with subjection to Gods will and wisdome.

So much for Petition for good things, for Deprecation against evil things we have expresse warrant in the 5^th and 6^th Petitions of the Lords Prayer: and also in the example of Christ, Heb. 5. 7. and in the many promises which God hath made* 1.49 to deliver us from evil.

Evil to be praied against, is either of fault or punishment.

The evil which we do deprecari, that is, desire to be delivered from, whether in whole, ut avertatur, that it may be averted; or in part, ut mitigetur, that it may be mitigated if it be upon us; or to be kept and preserved therefrom if we be in any danger thereof, ut antevertatur, that it may be prevented, it is either the evil of sin or the evil of punishment. B. Down▪ of prater, c. 34.

Evil of fault is sin, the first and greatest of all evils, in regard of this evil.

Three things are to be prayed against:

• 1. The guilt of sin, in the 5^th Petition.
• 2. The power of it.
• 3. Temptations thereunto, in the 6^th Petition.

Against the guilt and power of sinne, we must simply, absolutely and instantly pray, and never cease till God hear us. Against temptations we are to pray espe∣cially, that we be not given over unto them, and overcome by them.

Evil of punishment is three-fold:

• 1. Temporal.
• 2. Spiritual.
• 3. Eternal.

Temporal punishments are all outward judgements, miseries and plagues in this* 1.50 world, the effects of sin; Absolutely they are not to be prayed against, but we are to pray either to have them removed, or else sanctifi••d unto us.

One may not pray for afflictions as they are a fruit of the curse, but as they are* 1.51 part of the inheritance of the Saints under the second Covenant, Matth. 10. 13. and in reference to the sweet effects that slow from them, Ier. 10. 24. so some hold they may be prayed for.

Spiritual punishments are, slavery under Satan, the world and the flesh, a fear∣ed and •• dead conscience, hardnesse of heart, blindenesse of minde, c••rn••ll secu∣rity, impenitency, infidelity, and such like, these are to be prayed against as hell it self.

Eternal damnation is absolutely to be prayed against.

Intercession or praying for others, in the next place, is warranted from those Pe∣titions in the Lords Prayer, which are set down in the plural number, Give us,* 1.52 Forgive us, Deliver us. The Apostle also expresly commandeth us to pray one for another.

• 1. It amplifieth Gods glory, in that we call upon him for others as well as for our selves; we acknowledge him to be not only our own Father, but also the com••••m Father of others, therefore Christ hath taught us to say, Our Father.
• 2. This is a principal duty of love, Matth. 5. 44.
• 3. It is very profitable, we cannot be more ben••fici••l to any •••••••• in an•• by p••••••∣er. Austin saith to Ambrose, Frater, si pro to solum, o••us 〈…〉〈…〉∣bus eras, omnes pro te orant.

Motives to pray for others:

• 1. It is a character of the Saints; Paul prayed much for others, 〈…〉〈…〉 Phil. 2. 9, 10. Col. 1. 9, 10. and almost in every Ep••s••le ••e begs the prayers of others for himself, Rom. 15. 30. Phil. 1. 19. Heb. 13. 18.
• 2. This is the condition of Gods promises, 〈…〉〈…〉 Gods performances. When he delivered his 〈…〉〈…〉 mightily to him, and he stirred up a ••pirit of 〈…〉〈…〉∣vered them out of Babylon, Dan. 9. 2▪ 21. Jer. 29 〈…〉〈…〉.
• 3. It is the Armoury of Saints, 〈…〉〈…〉 2. 20. & 13. ••4.

Who those be that are to be praye•• for, all of all ••o••ts.

All in general are to be pr••••ed 〈…〉〈…〉.

Object. The Pope of Rome is Antichrist, and he is that man of sin which is the son* 1.53 of perdition.

Answ. We may not conceive any particular man to be Antichrist, but rather that Seat and State where the Pope sitteth, or the Hierarchy, the Head whereof the Pope is, or the succession of Popes one after another.

• The first in order to be prayed for are Saints, the whole community of them, Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1, 2.
• 2. Publick persons. 1. Magistrates, 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers, Eph. 6. 19. Act. 12. 5. & 15. 40. Mat. 9. 38.
• 3. Those to whom we are more nearly related, Rom. 9. 3. Philem. v. 16. Friends, Husbands for Wives, Parents for Children, Masters for Servants, the Minister for his people, Ephes. 3. 14, 16.
• 4. Strangers, Gen. 18. 24.
• 5. Enemies, Mat. 5. 44. Luke 23. 34.* 1.54

Now I shall shew who are not to be prayed for.

1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse, for Gods determinate judgement passeth on every one so soon as they die.* 1.55

Bellarm. de Purgatorio lib. 2. cap. 18. saith, It can neither adde any thing to the blisse of them that are in heaven, nor take away any part of punishment from them that are in hell.

Moses in the Law prescribed no prayers, no Sacrifices for the dead.

The Papists practise praying for the dead. They pretend for this the fairest pre∣cedents* 1.56 of the Church, and of the whole world. The Heathens they say did it; and the Jews did it, and the Christians did it. The Heathens prayed for an easie grave and a perpetual spring. The Jews prayed that the soul of their dead might be in the garden of Eden, that they might have their part in Paradise, and in the* 1.57 world to come. The Christians prayed for a joyful Resurrection, for mercy at the day of Judgement, for the hastening of the coming of Christ, and the Kingdome of God: but yet, the prayers for the dead used in the Church of Rome are most plainly condemned, because they are against the Doctrine and practices of all the world.

Ignorant and superstitious persons likewise among us, if mention be made of any of their friends departed, use presently to say, The Lord be with his soul, Gods peace be with him, with the like. If any reprove them for it, they say, What hurt is it? It is hurt enough that there is no good in it, it is vain and idle, Mat. 12. 36. There is no commandment, example of any good man, or promise in all the Scripture to prayer for the dead.

2. They which sin against the holy Ghost, 1 Ioh. 5. 16.

The fourth and last branch of prayer is imprecation against others, which is a kind of prayer whereby judgement and vengeance is desired.

Expostulation may be used in prayer, where there is no imprecation as well as when there is, Ier. 14 8, 9.

Expostulation with God is a reasoning the case with him, it is usual in the Psalms,* 1.58 Psal. 6. 3. & 22. 1, 2. & 75. 5. Psal. 79. 5, 8, 9, 10, 11, 12, 14. Psal. 90. 13, 14, 16, 17. & 37. 9, 12. Psal. 44. 10, 12, 13, 14, 23. Psal. 77. 1, 9, 10.

Reasons. 1. Venting of our selves to God giveth ease, Psal. 39. 2, 3.

2. Complaints move both God and man.

3. By using strength we get strength, by discussing Gods waies our faith is con∣firmed, Psal. 138. 3.

Gods people differ from the wicked:

• 1. In the rise of their expostulatiosn they are bottomed on faith, they reserve to God all his glory. The wicked question Gods providence.
• 2. In their progresse, the godly proceed in humble praier, self-abasing, the wic∣ked are not sorrowful nor humbled in their hearts.
• 3. In the successe, they are confirmed in their principles of Gods excel∣lencie, are comforted, the wicked are steeled in their Atheism and seared in their wickednesse.

No man must imprecate or pray against himself, we have no warrant for it, and it is against nature it self, Ephes. 5. 29. Peter offended in this, Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations, that when in their oaths they had occasion to use them, they would either expresse them in ge∣neral terms, God do so to me and more also, 2 Sam. 3. 35. or else, leave them clean out,* 1.59 and make the sentence imperfect, as, If I do this, or, If I do not that, or, If this be so, and there stay.

Quest. Whether is it lawful, and how far to pray against others? There are di∣vers* 1.60 Imprecations, 69. & 55. & 109. Psal.

1. The Psalmist was not only a servant of God, but a Prophet, he did not with* 1.61 a private spirit fore-tell their destruction.

2. He wisht that their evils might be destroyed, not their persons, Psal. 59. 11, 13. & 83. 15.

We may rejoyce in vengeance upon the wicked (Psal. 58. 11.) as it is an act of Gods justice; this is the proper and direct answer to all the imprecations of Da∣vid, O God to whom vengeance belongeth, shew thy self; the Israelites praised God for the overthrow of the wicked, Revel. 18. 20. & 19. 10.

We must 1. Pray for our enemies, but against Gods enemies, Psal. 35. 23. com∣pared with 83. 12. See Numb. 10. 35. Psal. 68. 1.

2. We may lawfully pray against their designs, though not against their persons, 2 Sam. 15. 31. that their secret councels and plots may be frustrated.

3. We may pray against their persons indefinitely, though not particularly, as* 1.62 Psal. 129. 5.

4. We may pray against their persons in particular conditionally though not ab∣solutely, 1. We are to pray for their conversion: and then if maliciously and wil∣fully they persist in their obstinacy, in the second place for their confusion, Psal. 83. 16, 17.

Hitherto of those several kinds of prayer which are comprized under request. The next kinde is Thanksgiving.

We ought to render to the Lord the calves of our lips, speaking good of his name,* 1.63 Psal. 95. 1, 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18.

Reasons. 1. From God, to whom thanks must be given, he is the Author of be∣nefits* 1.64 to us, 1. Many. 2. Great. 3. Constant. 4. Free.

1. Many.

So many limbs as we have about our bodies, so many joynts as are in a limb, so many veins, sinews, gristles and muscles as are requisite to the moving and using of every joynt, so many benefits, so many faculties as our souls are endued with of reason, sense and vegetation, so many benefits. How many nights rest, dayes quiet? How many journeyes safety? How many dangers escaped, contents en∣joyed?

2. Great, because we stand in great need of them, and attain much good by them, and can by no means attain them without God.

3. Constant, from the beginning to the end of our lives.

4. Free, 1. He gives meerly of his own accord to exercise his goodnesse with∣out respect to any thing that we had done before to deserve, or could do after to requite.

2. All that God doth for and to us, is that he may be glorisied, Psal. 50. 15. ult. it is Gods due, he is the great Landlord of the world.

Secondly, From man, by whom thanks must be given.

• 1. In that we stand in continual need of Gods new favours, and are totally de∣pendant upon him, and unable to recompence the old.* 1.65
• 2. From the duty it self, it is to God very acceptable, Psal. 69. 31. & 50. 8, 9. this is all he expects for his benefits, to us very profitable * 1.66, and in it self needful, ex∣cellent, pleasant and possible, a man hath understanding and speech, and a Christi∣an hath the Scriptures to direct him.

True thankfulnesse doth import two things: An acknowledgement of the bene∣fit, and ones engagement for it, and then a ready willing minde if occasion serveth to requite it.

Paul scarce ever gives a precept concerning prayer (though he give many) but he is carefull to joyn thanksgiving with it, Phil. 4. 8. Colos. 4. 2. 1 Tim. 2. 1. 1 Thess. 5. 17.

Examples of thankfulnesse we have,

Noah, Gen. 8. lat. end. Moses and Miriam, Exod. 15. & 17. Judg. 5. Esth. 5. David, 2 Sam. 22. 4.

There is this distinction between the Papists and Protestants in France, the Hu∣guonets are called the singing or praising people.

It is an excellent and transcendent duty, a most honourable service. See Psal. 50. vers. 14. 23. a most immediate conversing with God; when we praise God we ascribe something to him.

In thanksgiving a man separates himself from himself, and all things to God, and so he doth draw nearest to God in this duty. It is a comprehensive duty, all du∣ties runne into it; we pray that God may deliver us, and we may glorifie him, Psal. 50. 14. therefore it is called the Sacrifice of praise, Psal. 107. 22. as if it were instar omnium. We reade, conferre and hear that we may praise God, Heb. 13. 15. it is the end of all our duties, and of all Gods works and counsels, Prov. 16. 4.

It hath the largest object of any duty; Faith hath for its object Promises and ex∣periences, fear, threatnings and judgements; Love what is lovely, Praise every good thing, 1 Thess. 5. 18. Col. 2. 7. Ephes. 1. 4. 1 Tim. 4. 3, 4.

It doth exercise and increase the principal graces of Gods Spirit in us, know∣ledge of God, love to God, faith in him, for all vertues are augmented by practice and exercise.

It must be 1. To God alone, for there is the same object of petition and thanks∣giving, Psal. 50. 23. Hos. 14. 2. Therefore it so fals out, that those who have divi∣ded their prayers between God and others, doe also share their praises be∣tween God and others, as in Poperie * 1.67 they doe as often praise the Saints as pray to them.

2. In the name of Christ, In every thing give thanks through Iesus Christ, for without his mediation and atonement our very prayers and praises will become most loathsome unto God.

3. By the help of the holy Ghost, for as we cannot pray so neither praise God, but by his enabling of us. Open my mouth, O Lord, and my lips shall shew forth thy praise.

4. For good and lawful things, as we are to pray for nothing but what is accor∣ding to Gods will, so neither to praise God for any thing that is evil, for that were to make God the authour of sin.

The manner in general, It must be

• 1. With grace in the heart, Psal. 103. 1.
• 2. With understanding in the mind, Psal. 47. 7.
• 3. With faith in the will, David was most thankful when he believ'd God to be his, and to have heard his prayer.
• 4. With joy and thankfulnesse, Is any man merry? let him sing Psalms.
• 5. With holinesse of life, a real praising of God.
• 6. By preferring spiritual mercies before temporal.
• 7. With engaging our selves to God to walk more to his praise, 2 Chron. 15. 11.
• 8. With humility and self-abasement, Psal. 2. Rejoyce with fear and trembling.

We should praise God, 1. Intensivè, with the greatest ardour and intension, Psal. 103. 1. & 36. 10.

2. Extensivè, with all praise, Psal. 9. 14. and for all mercies, Psal. 71. 7, 8.

We must be thankful, 1. In our hearts, Psal. 103. 1, 2. there must be a conside∣ration of the benefits we have received, Psal. 139. 14. Col. 4. 2.

2. We should value and truly esteem of them, 1 Cor. 9. 15. 1 Thess. 3. 2. Ezra 9. 13. Psal. 40. 5. & 71. 15.

3. Have a sense of Gods love in our hearts, Col. 2. 7.

4. Joy in the goodnesse of God to us in the mercies he vouchsafeth, 1 Sam. 2. 1. 1 Chron. 29. 7.

Motives to praise God:

• 1. The freenesse of Gods love to us either in personal or publick mercies.
• 2. Our desert of the contrary.
• 3. The glory of God is all he looks for, and therefore he commands this.
• 4. It is a practical duty.
• 5. It breeds in the heart love to God.
• 6. It is a duty which contains all excellencies in it, Psal. 147. 1. 1. Good. 2. Pro∣fitable to us, the way to get more blessings▪ Phil. 4. 6, 7. Ingratitude forfeits bles∣sings, Deut. 28. 47, 48. 1 Tim. 4. 4. 3. Pleasant, 1. To God, Psal. 69, 30, 31. Ephes. 5. 18, 20. 2. To us, 1. Joy is the ground of it, we never thank God till our hearts be warmed, Luke 1. 46, 47. 2. True joy is the consequent of it, Phil. 4. 6, 7. 4. Comely, a debt. 1. It is all we can do to God, 2 Sam. 7. 19, 20. 2. It is all God requires, 1 Thess. 5. 8.

Hitherto of the distinct kinds of prayer in regard of the matter.

Now follow the distinctions of prayer in regard of the manner.

First, It is either mental or vocal.

Mental praier is an inward opening of the desire of a mans heart to God, without* 1.68 any outward manifestation of the same by word, as Gen. 24. 45. Exod. 14. 15. 2 Sam. 1. 13. Nehem. 2. 4. This may be as fervent as if it were uttered.

Vocal praier is that which is uttered with words, as 1 Kings 8. 23. See Psal. 71. 23, 24. & 119. 17.

Words are used, 1. That men might know the desires of one anothers heart, and* 1.69 so partake of the mutual praiers one of another.

2. Because they not only declare, but also stir up and increase the affection of the heart.

3. They are a special means to keep the minde from wandering, and to hold it close to the matter.

4. Because God is to be glorified not only by our minds, but also by our bodies, and so with our voice, 1 Cor. 6. 20. Our tongue is called our glory, Psal. 16. 7. & 10. 8. because it is that instrument by which we are to set forth Gods glory.

Secondly, It is sudden or composed:

Sudden praier is when upon some present occasion the heart is instantly lift up unto God, whether it be only by some sighs in the heart, or by some few words ut∣tered, Neh. 2. 4. These sudden praiers are called ejaculations, upon all occasions we must lift up our hearts unto God.

Composed praier is when a Christian setteth himself to make some solemn praier unto God, whether it be in Church, Family, Closet, Field, or any other place, Dan. 6. 10.

Thirdly, Praier is conceived or prescribed:

Conceived praier is that which he who uttereth the praier inventeth and concei∣veth himself, as are most of the praiers recorded in Scripture.

Prescribed praier is when a set constant form is laid down before-hand, and* 1.70 either conned by heart or read out of a book or paper by him that uttereth it, and that whether he be alone, or in company.* 1.71

A set and prescribed form of praier is lawful:

• 1. Because God prescribed a set form of blessing for the Priests constantly to use, Num. 6. 23, 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time, Luke 11. 2. that is, do it in haec verba. S^t Paul observes a set form of blessing in the be∣ginning* 1.72 and end of his Epistles.
• 2. Many weak ones who have good affections, but want invention and utterance, are much helped by prescribed forms.
• 3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches. See Calvins Epist. Protectori Angliae, and Cartw. Catech.

All the Reformed Churches use to sing the same Psalmes, not only as set forms, but set in Meetre, that is, after a humane composure.

Beza ordinarily before his Sermon used an entire praier out of the Geneva Litur∣gy. See his Lectures on the Cantic.

The Spirit of God is no more restrained by using a set form of praier, then by singing set Hymns or Psalms in meetre. See M^r Hildersam on Psal. 51. 1, 2. Lect. 12. That a set form of praier is lawful. Doctor Preston of Praier. Master Ball of this subject.

The Spirit of God assists us in praier, not by immediate inspiration, as he gui∣ded* 1.73 the words and matter of Prophets and Apostles, but by sanctifying our abilities, for otherwise every mans praier should be like that of the Prophets and Apostles.

M. Norton in his Answer to Apollonius, cap. 13. saith, The use of forms prescri∣bed lawful in themselves, may be unlawful from unlawful circumstances, as the tyrannical manner of imposing them repugnant to Christian liberty. He doth not disallow the imposing of them simply, but only the tyrannical manner of imposing them, as repugnant to Christian liberty. And after he saith, Formula praescripta potest adeo componi, ut adsint omnia in precatione legitima requisita, & absint omnia re∣pugnantia. Therefore this very thing, that it is a prescribed form, is not repug∣nant

to a lawful prayer. He saith, There is not an approved example of set forms in Scripture. Nor is there an example of the contrary practice, viz. that in the ordinary meetings of the Church prayers were then conceived. He saith, Formu∣la praescriptae patrocinantur Ministerio inidoneo. Not the prescribed forms, but a Churches contentednesse in such a state, in which it is not lawful to use other then prescribed forms, gives occasion to that inconvenience. He addes, Si sufficiat ex libro precari, Quid non & ex libro concionari sufficiat? It is one thing for a pre∣scribed form of prayer to be lawful, another to be sufficient.

Fourthly, Prayer is either publick or private:

Publick invocation is the prayer of a Congregation, as of a Colledge, or the like.* 1.74 The children of Israel three times a year publickly worshipt at Ierusalem, beside their Synagogue-meetings, Christ and the Apostles went frequently to their pub∣lick Assemblies. See Heb. 2. 12. & 10. 25. Act. 3. 1.

We should make special account of publick prayer.

• 1. The more publick prayer is, the more honourable and acceptable it is to God, Mat. 18. 20. David saith, I will praise thee in the great Assembly.
• 2. It is more powerful: See Ioel 2. 16, 17. Ionah 3. 8. Vis unita fortior, there is a double promise to publick Ordinances, Exodus 20. 24. of Communion and Bene∣diction.
• 3. It is an especial means of mutual edification, for thereby we stir up the zeal and inflame the affection of one another, the Saints enjoy a great part of their holy communion one with another.

Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith, There ought to be pub∣lick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge, and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church. And this was judged so necessary by the Apostles and ancient Christians, that they al∣waies practised it notwithstanding the Edicts of Emperours, and all the persecuti∣ons they made to hinder them: Deserere conventus est initium quoddam defectionis, contra in Ecclesiis Deus auget sua dona. Grot. in Heb. 10. 25.

The Turks and Mahometans have their Stata tempora, set times of worshipping God. The Papists their canonical hours, so called because they are appointed by their Canons, which are therefore to be condemned, because they place Religion in them, as though those hours were more holy then others.

Divine service in publick ought only to be celebrated in the vulgar tongue. See* 1.75 1 Cor. 14.

The Patriarchs and Prophets under the Law, the Apostles and primitive Church did alwaies pray in a known tongue. Neither can any sound testimony or appro∣ved example be produced to the contrary for six hundred years after Christ.

Private prayer is that, which is made by some few together, 2 Kings 4. 33.* 1.76 Luke 9. 28. Acts 10. 30. or by one alone, which may be called secret prayer, Matth. 6. 6.

I will here give reasons both for praier in a Family, and also for secret praier.* 1.77

I. For praier in a Family:

• 1. There is a need of it. The Family hath need of peculiar blessings which are to be sought by prayer, and it receiveth many blessings, for which pe∣culiar

• thankes are to be given in the house.
• 2. There is profit and honour in it, it bringeth Gods blessing into his house,* 1.78 2 Sam. 6. 11. a Christians house is hereby made Gods Church, Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches, be∣cause they had this domestical service of God, as well as the Church their Ecclesia∣stical. See 1 Cor. 16.

It is said Ier. 10. 26. Cursed be the families which will not call upon thy name, as well as the Kingdomes. And again, They shall mourn over him every family a∣part. Our Saviour went about with his Apostles (which was his Family) to pray.

This is made one of the Reasons why husbands should dwell with their wives, that their domestical praiers be not hindered, 1 Pet. 3. 7.

It is requisite also to adde secret praier both to publick praier in the Church, and* 1.79 private praier in the Family.

First, Praier is a part of Gods worship; The Scripture bids us, Pray continually, manifestly alluding to the continual burnt Sacrifice which was twice each day of∣fered. See Exod. 29. 38, 39. & 30. 7, 8. therefore every man should pray by him∣self twice a day; Christ teacheth us in the 4^th Petit. to pray every day, that is, every day of our life.

Secondly, Every morning we have received Gods special blessing, and every eve∣ning we have need of it, therefore are so oft at least to addresse our selves to so∣lemn praier.

Thirdly, All things must be sanctified by praier and thanksgiving, therefore the common labours of the day and rest must be so sanctified.

Fourthly, We may so more freely pour out our whole hearts unto God: Every one hath particular sinnes to acknowledge, and particular wants to be supplied.

Fifthly, This both gives the best evidence of the uprightnesse of a mans heart, and argueth a great familiarity with God, and is most comfortable.

It is not meet to utter secret praier so loud, as any other should hear it.

Fifthly, Praier is ordinary or extraordinary:

Extraordinary praier is that, which after an extraordinary manner, even above our usual custom, is poured out before God.

This consisteth partly in ardency of affection, and partly in continuance of time.

• 1. Ardency of affection, Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7.
• 2. Continuance of time, when praier is held out longer then at usual and accu∣stomed times, Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection. For though praier may be extra∣ordinarily fervent, when it is not long continued, as Christs praier, Luke 22. 14. yet ought not praier long to continue, except it be hearty and fervent; for then it will be no better then much babling, Mat. 6. 7.

Extraordinary praier is extraordinarily powerful and effectual, either for pre∣venting and removing great judgements, or for obtaining singular blessings.

Another thing considerable in praier is the gesture:* 1.80

Gestures have the force as it were of speech in praier; kneeling or prostrating the body speaks humility: Beating the brest, Smiting upon the thigh, are sig∣nifications of sorrow; Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit.

We have the examples of Gods servants, Dan. 6. 10. Ezra 9. 5. Acts 7. 60. & 9. 40. & 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground, Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God, Isa. 2. 14. & 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115.* 1.81

We should (if conveniently we may) kneel at praier because we have no ge∣sture in use amongst us so fit to expresse our humility by, there is a plain Command∣ment* 1.82 for it, Psal. 95. 6.

2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can: for standing there are dire∣ctions, Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up, we have old and weak Iacobs example, Gen. 47. 31. M. Hildersam.

Sitting, though among us it do not seem a fit gesture in publick praier, yet privately it hath been and may be used, 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier, ch. 21.

Our gesture in praier must be reverend and humble, Psal. 95. 2. Ezra 9. 5, 6.

Kneeling is the fittest gesture to expresse both these, and most proper to praier. If conveniently we cannot kneel, then stand. This gesture Christ warranteth, Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied. To pray* 1.83 sitting, leaning, with hat on head, or any such like gesture, when no necessity re∣quireth, argueth little reverence and humility. Doctor Gouges Whole Armour, Part 1. Sect. 11.

The Jews did pray with bended knees, especially in the act of adoration or re∣pentance, when they begg'd pardon of sins from God, 1 Kings 8. 54. Notent hoc ••ulici delicatuli qui cum Iudaeis unum genu Christo flectunt. Cornel, à Lapid. in Matth. 6. 5.

We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God. M. Perkins.

Our Saviour Christ praied kneeling, Luke 22. 41. sometimes groveling, Mat.* 1.84 26. 39. sometimes standing, Iohn 11. 41. Luke 18. 13.

The praying towards the East was ancient, but afterward changed, because of the abuse of the Manichees, who superstitiously worshipped the Sunne rising in the East, yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton. Protest. Appeal, lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. & Progress. Idol. lib. 2. c. 3.

The Jews praied toward the West, Ezek. 8. 16. the gate of the Tabernacle look∣ed toward the Sunne. The Holy of Holies opposite to it was turned toward the West. Whence they necessarily adored the West, which Moses did for that cause, lest if they had turned toward the Sunne, they should have adored the Sunne it self rather then God. But Christians ne viderentur judaizare, praied toward the Sunne rising, neither only for that cause, but because Christ was called by the Pro∣phets, the East, Luke 1. 78. so the LXX. translated the Hebrew word, Ier. 23. 5. Zech. 3. 8. & 6. 12. Scaliger. Elench. TRIHAERES. Serar. c. 20. Tertullian in his Apologie writes, that the Heathens thought that the Sunne was adored by Christi∣ans, because they praied turning toward the Sunne. Vide Seldenum de Dis Syris, Syntag. 2. c. 8.

For the place of praier, we must know that the praier sanctifies the place, and not the place the praier. We reade of the Saints praiers made in the Temple, 1 Kings 8. 23. in their own houses, Acts 10. 30. on the house top, Acts 10. 9. in the open field, Gen. 24. 63. in a mountain, Luke 6. 12. in a ship, Ionah 1. 6. in the

midst of the Sea, vers. 22. in a fishes belly, Ionah 2. 1. in a journey, Gen. 24. 12. in a battell, 2. Chron. 14. 11. That promise, Matth. 15. 19. is not made to the place, but to the persons gathered together by common consent in Christs Name.

For the Time. It was an ancient custome (saith Drusius de Tribus Sectis Iudae∣orum, lib. 2.) to pray thrice a day, Psal. 55. 18. which hours they define, the third, the sixth, and the ninth. The third answers to nine before noon. The sixth is our twelfth, the ninth the third after noon.

The Papists place Religion in their canonical hours, as though God were more ready to hear one time of the day then another. B. Down. of praier, c. 27. Vide Bellar. de bonis operibus in partic. l. 1. c. 11, 12, 13.

After praier there must be a waiting upon God, and we must observe whe∣ther he grants or denies our requests, that we may accordingly either be thankful or humble, Psal. 5. 38. & 85. 8. & 102. 1, 2. & 104. 27, 28. Hab. 1.

Christ saith, Iohn 17. Father I thank thee that thou hast heard me.

Reasons why the people of God should specially observe the returns of their praiers.

First, Praiers are the chief actions of our life, the first fruits of our Re∣generation, Acts 11. 15. Paul being a Pharisee praied before, that was no praier to this.

Secondly, The greatest works of God are done in answer to praier; all the promises and threats are fulfilled by it, Revel. 8. 5, 6. & 16. 1.

Thirdly, Whatsoever is given to a man in mercy is in the return of praier, 1 Iohn 5. 14, 15.

Fourthly, Every return is a special evidence of our interest in Christ, and of the sincerity of our hearts.

God answers his peoples praiers sometimes in kinde, he gives the very things they ask, as to Hannah, 1 Sam. 1. 20, 27.

Sometimes he denies the thing, yet grants the praier.

First, When he manifests the acceptation of the Person and Petition, Gen. 17. 8, 9.

Secondly, When he gives something equivalent or more excellent, as strength to bear the crosse, Heb. 5. 7. a heart to be content without the thing, Phil. 4. 5. 1 Sam. 1. 18.

Thirdly, When he upholds the heart to pray again, Psal. 86. 4. Lam. 3. 44.

Fourthly, When thy heart is kept humble, Psal. 44. 17.

Fifthly, When he answers Cardinem desiderii, the ground of our praiers, 2 Cor. 12. 8.

When God hath heard our praiers, we should return to him:

• 1. A great measure of love, Psal. 116. 1.
• 2. Praise, What shall I return to the Lord, I will take the cup of salvation.
• 3. We should fear to displease him, Psal. 6. 8.
• 4. We should be careful to pay our vows, 1 Sam. 2. 27, 28.
• 5. We should pray much to him, Psal. 116. 2.

CHAP. VI. Of the Lords Prayer.

CHRIST delivered the Lords praier at two several times, and upon seve∣ral* 1.85 occasions; in the former he commands it as a patern and rule of all praier, saying, Pray after this manner, but in the later (say some) he en∣joyneth it to be used as a praier, When ye pray, say, Our Father,

If so, then would it not follow, that whensoever we pray, we should necessa∣rily (necessitate praecepti) use that form?

Robinson in his Treatise of publick Communion, and his Apologia Brownistarum cap. 3. saith, Neither do the two Evangelists use the very same words, neither if that were Christs meaning (to binde men to these very words) were it lawfull to use any other form of words. For he saith, When you pray, that is, Whensoever you pray, say, Our Father, yet he adds, Though I doubt not but these words* 1.86 also, being applied to present occasions, and without opinion of necessity, may be used.

What is objected against using this as a praier, may be said of using the precise* 1.87 words of our Saviour in Baptism and the Eucharist.

As a just weight or balance serves both for our present use to weigh withall, and also for a patern to make another like the same by it. So the Lords Prayer serves for a patern of true praier, and also for our present use at any time to call upon the name of the Lord with those words.

The Reformed Churches (saith D. Featley) generally conclude their praiers* 1.88 before Sermon with the Lords Praier, partly in opposition to the Papists who close up their devotions with an Ave Maria, partly to supply all the defects and im∣perfections of their own.

Object. We never reade, that the Apostles used this prescript form of words in praier.

Answ. It is absurd negatively to prove from examples of men, against that which God in his Word so expresly either commanded or permitted; for we may as well reason thus, We do not read that the Apostles or the Church in their times did baptize Infants, Ergò, They were not then baptized. Or thus, We do not reade that the Apostles did pray either before or after they preacht, Ergò, They did it not.

Though the Apostles did not binde themselves to these words, yet this doth not prove, that they never used the same as their praier: they might pray ac∣cording to their several occasions, according to this rule, and yet with the words of the rule, so Paget.

Here two extremities are to be avoided: The first of the Brownists, who think it unlawful to use the prescript form of these words. The second of the Papists, who superstitiously insist in the very words and syllables themselves. Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ, Luke 11. 2. it is lawful to use these words, yet when Christ Matth. 6. commandeth to pray thus, he doth not tie us to the words but to the things. We must pray for such things as herein summarily are contained, with such affections as are herein prescri∣bed. B. Downam on the Lords Praier.

Object. 2. This praier (say some) is found written in two books of the New Te∣stament,* 1.89 (viz. Matth. 6. Luke 11.) but with diversity of termes, and the one of these Evangelists omits that which the other hath written. How then ought we to pronounce it? Either by that which is expressed in S. Matthew, or that which is couched by S. Luke.

Answ. If this Argument might take place, when we celebrate the Lords Supper, we must never pronounce the words which Jesus Christ spake in that action; for they are related diversly in four divers books of the Scripture. When one of the Evangelists saies, Remit us our debts, the other expounds it by saying, Forgive us our trespasses. It is indifferent to take either of these two expressions: both of them were dictated by Jesus Christ.

Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask. For as the Creed is Summa credendorum, the summe of things* 1.90 to be believed; the Decalogue, Summa agendorum, the summe of things to be done: So the Lords Praier is Summa petendorum; the summe of things to be desi∣red. Tertullian cals it, Breviarium totius Evangelii. Cyprian, Coelestis Doctrin•• compendium.

If a man peruse all the Scripture which hath frequently divers forms of praier, he shall finde nothing which may not be referred to some part of the Lords Praier. Lu∣ther* 1.91 was wont to call it Orationem orationum, the praier of praiers.

In this form are comprized all the distinct kindes of praier: as Request for good things, Deprecation against evil, Intercession for others, and Thanksgiving.

These Rules are to be observed in the exposition of the Lords Praier.

• 1. Each Petition doth imply some acknowledgement or confession in respect of our selves.
• 2. Where we pray for any good, there we pray against the contrary evil, and give thanks for the things bestowed, evils removed, bewailing our defects with grief.
• 3. If one kinde or part of a thing be expressed in any petition, all kinds and parts of the same are understood, Petit. 4.
• 4. Where any good thing is praied for in any Petition, the causes and effects thereof, and whatsoever properly belongs to the said thing, is understood to be prai∣ed for in that Petition, and so when evils are praied against, their causes, occasions and events are praied against.
• 5. What we pray for, we ask not for our selves alone, but for others, specially our brethren in the faith.

There be three parts (say somea 1.92) of the Lords Praier, the Preface, the Praier it self, and the Conclusion.

Othersb 1.93 say two, the Preface, and the Praier it self, consisting of Petitions and

the conclusion, containing a confirmation of our faith joyned with the praising of God, and also a testification both of our faith and the truth of our desire, in the word Amen.

The Preface is laid down in these words, Our Father which art in heaven.

The Petitions are six in number, all which may be reduced unto two heads, 1. Gods glory. 2. Mans good.

The three first Petitions aim at Gods glory: as this Particle Thy, having relation* 1.94 to God, sheweth.

The three last Petitions aim at mans good: as these Particles, Our, Us, having* 1.95 relation to man, imply.

Of those Petitions which aim at Gods glory: The first desireth the thing it self, Hallowed be thy name: The second, the means of effecting it, Thy Kingdome come: The third, the manifestation of it, Thy will be done in earth as it is in heaven: Of those that aim at mans good, the first desireth his temporal good, Give us this day our daily bread. The two last his spiritual good, and that in his Justification, For∣give us our trespasses as we forgive them that trespasse against us. 2. In his Sanctifica∣tion, And leade us not into temptation, but deliver us from evil.

In the Conclusion or form of praise three things are acknowledged:

• 1. Gods Soveraignty, Thine is the Kingdome.
• 2. Gods Omnipotency, And the Power.
• 3. Gods Excellency, And the Glory.

All these are amplified by the perpetuity of them, For ever, which noteth out Gods Eternity.

The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier, to have him in our hearts.

Christ leads us here to direct our Petitions in the terms of affection, faith and fear: in the terms of affection while we call God Father: in the terms of faith whilst we call him our Father, and by faith make him to be ours in Christ Jesus: and in the terms of fear, whilst we acknowledge his power in heaven and earth. M. Wischart on the L. P.

The Preface containeth a description of God to whom we pray, taken, 1. From* 1.96 his relation to us, that he is Our Father. 2. From the place where his Majesty principally appears, that he is in heaven: The former signifying especially his love; the other, his power, the one his goodnesse, the other his greatnesse, there∣fore he is both able and willing to grant our requests. A due consideration of* 1.97 these both together is a special means to preserve in us both confidence and re∣verence.

Our Father] Father is taken, 1. Personally, My Father is greater then I. 2. Essentially, so here.

God is a Father to us only in Christ, and in him only w•• are adopted and born again, Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4, 5. Adoption is an act of the free grace▪ of God the Father upon a believer accounting him a Sonne through the Sonship of Christ.

All by nature are strangers and enemies to God, have lost their Sonship; Ado∣ption is to take a stranger and make him his Son, Extranei in locum liberorum sa∣muntur, saith the civil Law.

2. It is an act of the free grace of God the Father, none but he hath power to adopt, Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity. God had a natural Sonne, and the Angels which never sinned were his Sonnes by Creation.

3. An act of God upon a believer, none are adopted but believers, Iohn 1. 12. Gal. 3. 26. till then we are enemies to God.

4. The nature of Adoption lies in accounting a man Sonne, and that by God, 1 Iohn 3. 10.

5. Through the Sonship of Christ, imputing Christs righteousnesse to us makes us righteous, God accounts you also sons through Christ, he gives you the privi∣ledge of sons, Iohn 1. 12.

It is lawful and sometime profitable for a childe of God to say in his praier, My Father, to declare his particular confidence not his singular filiation, yet it never ought to be so used exclusively in respect of charity, but we ought usually to call upon God as our Father in common.

In secret praier which a man makes by himself alone, he may say, My Father, or my God, but not in publick, or with others: yet in secret praier there must* 1.98 be that love and affection toward others, which must be expressed in publick, and with others.

If God be your Father, know your priviledges, and know your duty.

• 1. Know your priviledges, a Father is full of pity and compassion, Psal. 103. 13. a Father is apt to forgive and passe by offences, Father forgive them, said Christ, Matth. 6. 14. a Father is kinde and tender, good and helpfull, you may then ex∣pect provision, protection, Matth. 6. 32. an inheritance from him, Luke 12. 32. As he gave his Sonne in pretium, for a price, so he reserveth himself in praemium, for a reward. Tam Pater nemo, tam pius nemo, saith Tertullian* 1.99. Gods love towards us is so much greater then the love of earthly parents, as his goodnesse and mercy is greater, Isa. 49. 15. & 63. 15. Psal. 27. 10. Luke 11. 13.
• 2. Know your duty, Where is the filial disposition you expresse towards him? do nothing but what becomes a childe of such a Father.

Rules to know whether I am the childe of God, or have received the Spirit of Adoption:

• First, Where ever the spirit of Adoption is, he is the spirit of Sanctification, 1 Iohn 3. 8, 9, 10.
• Secondly, Where the spirit of Adoption is, there is liberty, 2 Corinth. 3. 17. Psal. 51. 12.
• Thirdly, The same Spirit that is a Spirit of Adoption, is a Spirit of Supplication, Rom. 8. 15.
• Fourthly, This works in that mans soul a childe-like disposition, makes one ten∣der of his Fathers honour, willing to love and obey him.
• Fifthly, It raiseth up a mans heart to expect the full accomplishment of his Ado∣ption, Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted. Heaven is a purchase in reference to the price Christ hath paid, an inheritance in reference to his Sonship, Isa. 63. 15.

Which art in Heaven] In Heaven sets forth his Greatnesse, Psal. 12. 4. Gods Be∣ing, Majesty, Glory, Ioh 4. 19.

Heaven is all that space which is above the earth: of which there are three parts, Coelum Aëreum, Gen. 1. 8. Aethereum, Gen. 1. 14. Empyreum, Acts 3. 21. The first, Air, in which are the Birds, Fowls of Heaven. The second is that Heaven wherein the Stars are, which are called the hoast of Heaven. The third is the seat of the blessed, and throne of God, called Coelum Empyreum, because of the light, 1 Tim. 6. 16. and the third Heaven, 2 Cor. 12. 2. in respect of the two lower, and the Heaven of Heavens, Psal. 115. 16. 1 King. 8. 27. But this place is especially to be* 1.100 understood of the third Heaven, which is the place of the Lords habitation, 1 Kin. 8. 30. His Throne, Mat. 5. 34.

God is every where repletivè, filling all places, Ier. 23. 23. but yet so every where* 1.101 totus, wholly. Yet after a more special manner, he is said to be in Heaven, Psal. 20. 4. & 123. 1. because there he manifesteth his glory, thence he sendeth down his blessings and judgements, Rom. 1. 18. From Heaven, especially the glory of his Power, Providence, Justice, Mercy, and other Attributes, is declared, Psal.* 1.102 19. 1. & 76. 8. Psal. 102. 19, 20. Iam. 1. 17.

The Reason of Gods dwelling in Heaven is double:

• 1. Because he hath fitted that place for this purpose.
• ...

• 2. Because he hath fitted those persons which are there for the beholding and en∣joying of his glory, for here we cannot see God and live, but there it shall be our life to see and behold him.

What an excellent place is Heaven then! how blessed, glorious! That must needs be the best place in which the most excellent persons do inhabit, now God dwelleth there, that therefore is the best and most desirable place. There nothing is wanting that may set forth the glory of his Majesty, and may conduce to the compleat blissefulnesse of those that are admitted thither. The felicity of Hea∣ven is known and apprehended under this notion, that it is Gods dwelling place, and that his glory shineth there more clearly then the light of the Sunne shineth here.

We should therefore labour,

First, To get Heaven assured to our selves, that we may know certainly that we shall have an inheritance there, and our habitation with God. We must not live ever in this lower world, of necessity we must depart out of this place, and be translated into another. Wherefore our care should be, that when we depart hence, we may be received into those everlasting mansions. Nature teacheth every thing to labour after its own perfection, and to strive after that which is the best thing whereof it is capable, for when it hath once obtained that, then doth it finde it self fully satisfied and contented, and not till then. Now the being with God and beholding his glory in Heaven, is the best thing whereof a reasonable creature is capable. Wherefore we must put forth our desires and endeavours to* 1.103 get this most perfect and absolute estate, then which there cannot be a better thing bestowed upon us, Our life is hid with Christ in God; This is the inheritance of the Saints in light, and of those that are sanctified by faith in Christs bloud; We must therefore seek to get such a faith in Christ as shall sanctifie us, and then it will also save us. We are said to be made meet for this inheritance; we are not made meet for Heaven but by being made holy. Holinesse is a being separated to God, when the minde is wholly given up and set upon God▪ so that it endeavoureth to know, love, fear and delight in him above all things, then it is holy, and faith in Christ, if it be true, will work this sanctity, and draw up the soul thus to God, and knit it to him.

Secondly, When we have gotten assurance of it, we must take comfort in it, re∣joycing in the hope of the glory of God, as those do which are justified by faith. We must enjoy Heaven by hope before we come unto it, we must sill our selves with a certain expectation of coming in due time into the glorious Palace, and this expectation must enlarge our hearts with consolation, so that we may alwayes, and in all estates account our selves happy, and be satisfied in the certain looking for of our admission in due time into this blessed place of glory, where we shall see God face to face.

Thirdly, We must learn also most earnestly to desire to be in Heaven: whoso∣ever hath hopes of any good thing, he cannot but long for the satisfying of his hopes. If Heaven be Gods dwelling-place, sure all that love him must desire to be where he is, that they may see his glory, and be happy in seeing it. We must long to be uncloathed of this flesh, and to be cloathed upon with our house which is from Hea∣ven. Yea we must sigh and groan earnestly after the revelation of this glory and partici∣pation of this blisse. Paul longed to depart, or to loose and to be with Christ, he com∣pareth himself to Sailers, or men that in a Ship lie waiting for a fit winde to carry them unto that place for which they are bound. Heaven is our Countrey, our Inhe∣ritance, there is our Father, our eldest Brother, there be all our Brethren and Sisters, there is our Head, and ought we not long to be there? Thus we must be heavenly∣minded,* 1.104 because God is in Heaven, whom to enjoy is better then to enjoy all that is besides in earth and in Heaven. A bad man when he cannot tarry any longer here, out of a confused conceit, that Heaven is a good place, would fain go thither, but a good man out of the apprehension of the presence of God there, must even wish to leave earth at the best, and to be with God in Heaven. Indeed this desire must not nor will not be an impatient desire that cannot brook delayes, but a staid de∣sire, that is willing above all things to be there, but contented to be here so

long as God will, out of the assurance that he shall come thither at last, and in due time.

Now the Petitions follow, which are six * 1.105 in number. They are all most brief, yet so that in their manner they comprehend all things to be desired, and that in a most fit order. Either they concern more properly and immediately the glory of God, without respect of our own profit: or else our own good, and mediately the glory of God.

In the three former we say, Thy Name, Thy Kingdome, Thy Will; in the three later, Us and Our. Those which immediately concern the glory of God, are set down in the first place, and without a copulative, the three later which concern our good are tied together with conjunctions.

This order teacheth us, that the main end of all our desires and actions should* 1.106 be the glory of God.

Petition 1. Hallowed be thy Name.

The Name of God is that whereby God is made known. For that is the end and use of a name, to make known and distinguish that person whose name* 1.107 it is. By the Name of God all those things are meant whereby he is made known to us.

• 1. His Titles, Exod. 3. 14, 15. & 6. 3. These two Lord, God, are most usual in* 1.108 our tongue.
• 2. His Attributes, Exod. 34. 5, 6, 7.
• 3. His holy Ordinances, Psal. 38. 2. 1 Tim. 6. 1. his Word doth most clear∣ly, distinctly and fully make him known to us, Iohn 5. 37. See Acts 9. 15. and 21. 13.
• 4. His Works, Rom. 1. 29. of Judgement, Psal. 9. 16. Isa. 30. 27. of Mercy, Isa. 48. 9, 10, 11.
• 5. Gods Name is his Glory, Exod. 9. 16. Psal. 8. 1. so Name is taken, Gen. 11. 4. & 12. 2.

To hallow or sanctifie signifies either to make holy, or to acknowledge and de∣clare holy, the later is here meant. That which is holy in it self is said to be hal∣lowed by esteeming, acknowledging and declaring it to be as it is, this is all the hallowing or sanctifying that can be done to the Creator. We sanctifie the Name of God, when in our hearts, words and deeds we do use it holily and reve∣rently.

To sanctifie God is

• 1. To know him to be a holy God, Prov. 9. 10. and to keep this knowledge al∣wayes active in us. Out of him no evil can arise, he can take no pleasure in sin, he favours it in none, he loves all holy persons and things▪ is the fountain and rule of holinesse in the creature. We should keep this knowledge alwayes active in us, it should be the matter of our meditation day by day▪ the Angels continually give God the praise of his holinesse.
• 2. To observe and admire his Holinesse in all his waies and works, Levit. 10. 3. Exod. 15. 3.
• 3. To come into the presence of God in all services with a holy heart, Heb. 9. 14.* 1.109 The acceptation of the person is before acceptation of the service in the second Covenant.
• ...

• 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us, Exod. 29. 43.
• 5. To strive to be spiritually pure in the inward man, Isa. 8. 13. 1 Pet. 3. 5.
• 6. To eye the rule of holinesse in every thing we do, Levit. 10. 3.
• 7. To be humble and abased before God in all our holy duties, because of their imperfections, Act. 3. 12. Semper peccamus etiam dum benefacimus.
• 8. To bring the Lord Jesus Christ with us still into Gods presence, 1 Peter 2. 5.

Petition 2. Thy Kingdome come.

In this second Petition we have the primary means by which the name of God is sanctified among men, viz. by the coming of his Kingdom.

This word Come is diversly to be expounded according to the divers significations of the Kingdom of God. The universal Kingdom, or Kingdom of power is said to come, when it is manifested and made apparent that all things are guided by the power and providence of God. The Kingdom of grace is said to come un∣to us, when it is either begun and erected in us, or continued and increased amongst us. The Kingdom of Glory, when the number of the Elect is accom∣plished, and all Gods enemies subdued, and all the Saints possessed of that glori∣ous place.

Kingdome in general is a government or state of men, wherein one ruleth, and others are subject to him for their good. The Kingdom of God is a state in which God hath supream power, and men are so subject to him that they partake of eter∣nal happinesse by it.

To Come properly notes a motion, whereby a man goeth from one place to another.

Five things are meant in this Petition:

• 1. Let the Gospel, the Scepter of this Kingdom be published and propagated.
• 2. Let the Subjects of this Kingdom be converted.
• 3. Let the graces of this Kingdom be increased.
• 4. Let the enemies of this Kingdom be subdued.
• 5. Let the glory of this Kingdom be hastened.

Christs Kingdom is two-fold:* 1.110

• 1. His Universal Kingdom by which he ruleth over all creatures, even the De∣vils themselves, called the Kingdom of power and providence, so he is called King of Nations, Ier. 10. 7.
• 2. Peculiar, his Mediatory Kingdom, which he exerciseth over his Church as King of Saints, Revel. 5. 3. which is such an order, wherein Christ doth rule, and the faithfull obey to their special good and benefit, or that government in which God most graciously ruleth, and we most willingly obey to our everla∣sting good.

This is two-fold, 1. Of grace, in the Church militant. 2. Of glory, in the* 1.111 Church triumphant.

The former is the way to the later.

The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit. The Kingdom of glory is the blessed estate of the godly in heaven.

The particular things which we desire are these:

• 1. That God would cast down the Kingdome of Satan, all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God, and then Gods Kingdom is said to come to them.
• 2. That God would plant both outwardly and inwardly the external face

• and inward substance of his Kingdome where it is not yet, Cant. 8. 8.
• 3. For them that are planted we pray that God would supply to them what is wanting, and continue and increase what good they enjoy.
• 4. For the Church in persecution, that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage, be faithfull unto death.

The Gospel is called,

• 1. The Word of the Kingdom, Mat. 13. 19.* 1.112
• 2. The Keys of the Kingdom.
• 3. The entrance into the Kingdom.

4. The means whereby men are set in it, therefore we pray that it may runne swiftly, 2 Thess. 3. 1. and be a light to the world, and that God would by his Spi∣rit (2 Cor. 10. 4, 5.) make it efficacious, that men may see their misery, the glory of the Kingdom, and give themselves wholly to God, that God would make Ma∣gistrates nursing Fathers and Mothers, Isa. 49. 23. that the Seminaries of learning may be pure and religious, rightly ordered, religiously governed, and well season∣ed with truth: for Ministers, that the Lord would send forth labourers into his* 1.113 harvest, and give them utterance, that they may open their mouth boldly to make known the mystery of the Gospel.

Christs Kingdom is carried on by degrees, Psal. 110. 1. 1 Cor. 11. 21. it is a grow∣ing Kingdom, Isa. 39. 6, 7. The Scripture seems to intimate, that in the later dayes there shall be a greater enlargement of Christs Kingdome, Rev. 11. 15. and that it shall begin with the calling of the Jews, Micah 4▪ 7, 8 But Christs great imperial day when all creatures shall be brought into a subjection to him, is at the day of judge∣ment, Isa. 45. 23. Phil. 2. 10.* 1.114

Petition 3. Thy will be done in earth as it is in heaven.

The will of God though but one, is considered several wayes:

First, As secret. This will of God is ever just although the reason of it be in∣comprehensible to us. But the Petition is not meant of this,

• 1. Because no man can know it till it come to passe, whereas knowledge is ne∣cessary to the doing of this will.
• 2. Because it is irresistible and cannot be withstood by any man, Prov. 19. 21. Rom. 9. 19.
• 3. There are no promises for the performing of that, seeing a man may do the secret will of God and perish, as Iudas.
• 4. A man may do the secret will of God, and yet sinne, and desire * 1.115 what is disagreeable to the secret will of God, and not sin, Deut. 29. 29. Vide Scultet. Ex∣ercit. Evang. l. 2. c. 33.

Secondly, As revealed. The will of God setting down what we ought to do, believe, and leave undone.

That very same will of God, which being hidden from us is called the secret will of God, being manifested to us is called his revealed will.

There is, 1. The will of Gods Purpose, called Voluntas beneplaciti, this is to be* 1.116 admired and adored. There is no reason of this but his own pleasure. This is infallible, Rom. 11. 33. called the counsel of his will, Acts 4. 28. Immutable and effectual, shall take place in all ages, 2 Tim. 1. 9.

2. Of his Word, called Voluntas signi, what ever it is by which he hath declared his purpose, his counsel, commands, prohibitions, threatnings, promises; ••••s Commandments are to be obeyed, his counsels to be followed, his threatnings •••• be feared, and his promises believed.

3. Of his providence; this consists in his permission of evil and oper〈…〉〈…〉 good; the one is to be submitted to, the other to be acknowledged, Heb. 1〈…〉〈…〉 life is worthy the name of life till we be subject to God, then we live the 〈…〉〈…〉f grace and comfort. He is better and wiser then our natural parents, and our 〈…〉〈…〉∣on to him stronger.

Be done] It is set down impersonally to shew the extent of our desire.

In Earth] That is, by men dwelling upon Earth * 1.117.

As it is in Heaven] By the creatures in Heaven, the Angels, their habitation being put for them, Psal. 103. 20, 21. as here is not a note of equality, but of qua∣lity and likenesse, as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us, not that our forgiving is a patern for God.

The Angels, 1. In all their worship have high and glorious apprehensions of Christ, Isa. 6. 1. & Ezek. 1. 26. especially of his holinesse, Isa. 6. 26. Revel. 4. See 1 Chron. 29. 1. 1 Cor. 14. 25.

2. They are not acted by their own spirits in their services, Ezek. 1. 19, 20. See Cant. 4. 16. Rom. 8. 14.

3. They are abundant and constant in duty, Psal. 103. 20, 21. they cry day and night.

4. They are harmonious in their worship, Ezek. 1. 6. the Curtains in the Taber∣nacle had their hooks and t••ches, See Zech. 14. 9.

5. They are zealous in all their services, therefore they are called Seraphim, they go and come as lightening, Ezek. 1. 14. See Rom. 12. 11.

6. After all their services they give an account to God, Ezek. 9. 11.

Here we pray for grace and strength to obey Gods will in all things.

This Petition depends on the first as it is a means tending to that end which is there proposed, on the second because it is an effect and complement also of that Kingdom.

Gods will is

• 1. Really good, Deut 3••. 16.
• 2. Essentially, originally, the measure and rule of goodnesse, Omnis boni bonum.
• 3. Perfectly good without any mixture of evil, Rom. 12. 2.
• 4. Immutably and infinitely good, Iob 23. 13.
• 5. Effectually, he brings good to passe, Psal. 135. 6.
• 6. Supreamly and ultimately.

Petition 4^th. Give us this day our daily bread.* 1.118

Our Saviour according to the use of the Scripture (which commonly handleth the shortest first) dispatcheth this Petition that concerneth the preservation and maintenance of this present life.

A man must live before he can live vertuously, therefore we pray for the mainte∣nance of this present life.

We are first taught to ask temporal things:

• 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life, then to relie on his mercy for the salvation of our souls: and therefore the Lord would have faith trained up by the easier, that we may learn to repose our trust in him for the greater.
• 2. Because the things of this life are amongst those things which we ask of the* 1.119 least value, therefore they are cast into the middle rank, this order is inverted, Prov. 30. 7, 8.

This is an expresse Petition for good, as the three former are: but the two last* 1.120 are deprecations from evil. It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray. The things craved in the two last Petitions are to be obtained in this life. In this life if pardon of sinne and freedom from Satans power be not had, they can never be had, it is meet therefore that life be first prayed for, and such things as are requisite for the preservation thereof. The Lord by placing temporal blessings, whereof we are

more sensible, before spiritual, doth endeavour by degrees to raise up in us a de∣sire of spiritual blessings, which though they be more needful, are lesse sensi∣ble. The Ruler whose sonne Christ healed, was thereby brought to beleeve in* 1.121 Christ.

To give is freely to bestow, and so it implies two things:

• 1. That the thing given be good, for a giftlesse gift is no gift.
• 2. That it be bestowed freely.

By Us is meant every one, here we beg for our selves and others.

This day] That is, as Luke expounds it, for a day: Quantum huic diei sufficit, so much as sufficeth for this day, or as others expound it, According to the day: that is, Give unto us that which is fit and convenient for us in this our present estate.

Our daily bread] Bread is said to be ours, 1. When we are in Christ * 1.122 and have title to it in him. God put all things in subjection under him, Heb. 2.

2. When it is gotten by good means in a lawful calling, Ephes. 4. 28.

3. When it is lawfully left or given us, or we are born to it.

4. That which we lawfully possesse and use to the praise of God, that is not ours which we should give to the poor.

By bread some understand Christ, because this is set before the two other Peti∣tions. So M^r Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it.

Others expound it of the Sacrament, 1 Cor. 10. but this being a platforme of prayer, earthly blessings must necessarily be here expressed, otherwise there should be no Petition for earthly blessings.

Daily] That is, that bread which is fit and meet for our substance, and our con∣dition and state of life, answerable to that Prov. 30. 8.

Some expound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supersubstantial, or above substance, that is, that bread which* 1.123 is above substance, and better then all wealth and riches, meaning thereby our Saviour Christ, Iohn 6. 33. But the word it self, if we derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifi∣eth rather agreeing to our substance, then exceeding above substance, as the Greek Authors.

As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word like unto this, was first devised by the Septuagint, so was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this prayer made by the Evangelists in imitation thereof; neither of both being any where to be found but in Scripture only. The prayer of Agur Prov. 30. 8, 9. Lechem Chukki the bread of my competent allowance, is the same with this here, which Tremellius well observing in his most elegant Hebrew Catechism, ren∣ders this Petition in those very words of Agur, as though our Saviour had refer∣ence to them. M. Medes Diat. par. 4. on Prov. 30. 8, 9.

Some say that both this place and that Pro. 30. 8, 9. are taken from that place, Exo. 16. 16, 17, 18.

We pray in General, That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour, that they may be gifts of the Covenant, Hosea 7. 18. and that we may taste his love in them.

Particularly, 1. We beg contentation.

2. Love of Justice and Righteousnesse.

3. Sanctification of whatsoever we enjoy.

Consider ones self as one man, so we pray for

First, Life and the continuance of it, life makes us possesse the other comforts, and length of dayes is a gift of wisdom, Prov. 3. 16.

Secondly, For food the prop of life without which it cannot stand. The utter* 1.124 want of food subjects us to temptations, that the minde cannot think of any thing else, Matth. 4. 1.

Thirdly, Raiment, clothes to cover our nakednesse, they are necessary, 1. To keep us from cold. 2. To hide our uncomely parts, to make us comely.

Fourthly, Fitting sleep, which is necessary, because 1. It much refresheth the minde. 2. Cheereth the body. 3. Preserveth health. 4. Is the most natural re∣creation.

Fifthly, Health, strength of body and vigour of minde.

Sixthly, Gods blessing on our food, apparel, sleep, physick, labours.

As we are members of a Family, we pray for these blessings:

• 1. Peace and quietnesse in the family.
• 2. Good and comely order.
• 3. Blessing on the Governours, good servants that are faithful, diligent, trusty, laborious, wise.
• 4. Governours are to beg faithful servants, Inferiours that they may be lawfully protected, rewarded and respected according to their pains.

As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs.

• 1. That we may possesse our own with quietnesse.
• 2. That we may quietly reap what we have sowed.

Petition 5^th. And forgive us our trespasses as we forgive them that trespasse* 1.125 against us.

In the former Petition we are taught to ask temporal blessings for the mainte∣nance of this present life. Now in this Petition and in the last our Saviour teach∣eth us to ask spiritual blessings for the obtaining of a better life. Of spirituall blessings in this life, there be two chief heads whereunto all the rest may be re∣ferred: viz. our Justification and Sanctification. For in these two, the Covenant of grace, and the benefits which in this life we receive by Christ do consist, Heb. 10. 16, 17. See Luke 1. 13.

To forgive is so to passe by an offence, as neither to exact nor to expect* 1.126 any thing either in way of recompence or punishment for it. Both recompence and punishment are counted a kinde of satisfaction, which is directly contrary to remission.

God doth freely and fully discharge us from all our sins. Forgivenesse being an act of God, it must needs be both free and full. For whatsoever God doth he doth freely for himself, without any former desert, without expectation of any future recompence.

In this prayer we do not only get further assurance of the pardon of our sins (as some conceive) but a real forgivenesse of our daily sins, that saying, Our sins past, present and to come are all forgiven at once, is true * 1.127.

• 1. In respect of Gods purpose.
• 2. In respect of the price of our redemption.
• 3. In Christ our Head, yet sins to come cannot actually be forgiven to the person before they be committed.

Pardon supposeth alwaies an offence past, Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past.

2. Confession and repentance is constantly joyned with pardon of sinne in Scri∣pture, Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past, one can∣not repent of that which is to come.

3. To the pardon of sinne the Lord requires faith in a Mediator. In the Law they confessed their sins on the Sacrifice, put the sins on the scape Goat.

4. Remission of sin is a judicial act, Justification respects God as a Judge, he can∣not pardon sin before it is committed.

5. This Doctrine that all sins to come are pardoned, layes the foundation of two corrupt principles, 1. That justified persons need not confesse sins. 2. That they may take as much comfort in the grace of God in all their sinful courses, as if they walked never so holily.

In respect of sins past and formerly pardoned, we pray for greater assurance of that pardon, or rather for the continuance of assurance we have received, because this daily Petition is a means appointed by God to work that assurance, but for the sins that daily are committed, it is the direct pardon of them which we desire of God in this Petition. And if these words Forgive us do signifie, Make us to know* 1.128 that thou hast long since forgiven us, as the Antinomians say, then why shall not the next words, As we forgive, receive the same interpretation? and why should it not also hold in the 4^th and 6^th Petition?

This Doctrine overthroweth the heresie of the Novatians, who do deny the for∣givenesse of sins after Baptism.

The original word which we translate Trespasses, properly signifies Debts.* 1.129 S^t Luke setting down this form of prayer, thus expresseth this Petition, Forgive us our sins: for we also forgive every one that is indebted to us, that is, which hath offended us. Sins are called Debts, because for them we owe punishment. For as in the Law there are two things: 1. Praeceptum, commanding or forbidding, and 2. Sanctio, threatning punishment against the transgression of the precept: so in every sinne there are two things answerable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fault transgressing the Law, and the reatus binding over the transgressour to the punishment. In respect of which punishment every offendour of the Law is a Debtour, untill either the Debt be remitted him, or else he hath born the punishment, which is without end. When we pray therefore that the Lord would forgive us our debts, we do not on∣ly desire that the Lord would forget the fault, but also that he would remit the pu∣nishment unto which the guilt of our fault doth binde us over. The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment. But sin is called a debt in respect of the punishment which we owe for it: and therefore this debt is not remitted if the punishment be retained. Again, the mercy of the Lord pardoneth no sin for which his justice is not satisfied.

Sinne is like a debt:

First, In the nature of the thing. A debt is the not paying of some thing which is due and reason a man should pay and perform. So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him, since we are his creatures, and have received all from his boun∣ty, and that upon condition of obeying him, we are bound to obey and serve him in and with all, seeing the same goodnesse which gave them doth also continue them to us.

Secondly, In the effects of it, which are principally two:

• 1. A man is still liable to actions and suits for it in the Courts of humane Justice,

• and to Writs and Arrests for that purpose, and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right: So are we by sinne made liable to the bitter and terrible accusations of our consciences, and to divers pu∣nishments and miseries as it were arrests or writs, summoning us to appear before Gods Tribunal, whither at length also death will drag us in spight of our hearts there to answer for our sins, but with this difference, that there is no shifting or escaping these arrests.
• ...

  2. A man not having to pay, forfeits his body to imprisonment by the just sen∣tence of the Judge. So we have forfeited our souls to the suffering of Gods most ••itter wrath and displeasure, and to the suffering of eternal torments in hell.

  Thirdly, In the discharge. A debt is discharged upon two considerations, ei∣ther paiment and satisfaction or free pardon. And paiment is either made by the parties self, or by some other in his behalf with the consent and acceptation of the Creditour. We our selves can make no satisfaction nor paiment to Gods justice, but Christ our Surety hath made satisfaction to his Fathers justice, and he was ac∣cepted for us.

As we, or, For we forgive.

This noteth not any deserving, to have our sins forgiven by reason of our forgi∣ving* 1.130 them that offend us. But it is added for our instruction, to teach us that the Lord requireth this at our hands to be merciful, because he is merciful; and for our comfort to assure us, that if we pardon others, God will pardon us.

Equality is not here to be understood, but likenesse, for although we cannot be equal with the Lord, yet we must be like him, although we cannot forgive and love in the like measure, yet we must in like quality, we must forgive truly as God doth perfectly. So that the meaning is, we desire the Lord to forgive us; for even we also unfeignedly forgive our brethren.

Our forgivenesse of others cannot be a Samplar by which the Lord should par∣don us, for we desire better pardon then we can shew to others.

2. Our brother cannot offend so much against us, as we do against God, there∣fore we beg a greater pardon. It is to be understood, but 1. As an argument to presse the Lord to pardon us. 2. As a qualification of one that would be pardon∣ed, if we would be pardoned we must pardon. 3. It is a sign whereby we may conclude that we are pardoned.

In trespasse there are two things, Damnum & injuria. A damage, this may be so great as we may seek satisfaction, but we must pass by the wrong.

There are divers Reasons why we should forgive our brethren the injuries they offer to us.

First, From God, who not only commands it, but hath given us an example to imitate, for he is plentifull in forgivenesse, Exod. 34. 7. He so great and infinite∣ly excellent above us, pardons us farre greater indignities then the injuries of∣fered to us.

Secondly, From our selves. We have more grievously offended God then any can us, and some other men perhaps as much.

Thirdly, From our Brethren which have offended us; they are our brethren, men and women as we are, have one Religion, serve one God, and trust in one Saviour. Forgive we pray thee (said Iosephs brethren to him) the trespasse of the servants of the God of thy Father. Those which offend us are the servants of the God of our Fathers, even of the same God whom we and our fore-fathers have worshipped.

Fourthly, From the duty it self.

1. In regard of the danger that will follow if we do it not, being excommunica∣ted, as it were, from Gods house and all his Ordinances, Forgive us as we forgive others, but we forgive not others.

• 1. Our prayers are turned into sin, for we lift not up hands without wrath.
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• 2. We hear in vain, having not put off the superfluity of naughtinesse.
• 3. We come to the Sacrament to no purpose, for we have not purged out the old leaven, Mat. 5. 24.

2. We are uncapable of any comfortable assurance of the remission of our sins, Matth. 6. 15. and consequently of life everlasting.

2. In regard of the good we shall obtain if we do it.

1. We may know by this that God hath forgiven us, We love, because he first loved us, 1 John 4. 19. and we forgive because he first forgave us.

2. We may hereby comfort our souls in the day of temptation, when the con∣science is perplexed with doubting of pardon.

We shall be forgiven, we have Gods promise for it, Matth. 6. 14. our for∣givenesse doth not deserve forgivenesse, but it is only a sign and assurance of it, our services are acceptable, and our souls capable of eternal felicity, it brings a great deal of ease and quietnesse to the minde. For so farre as any man can forgive a wrong, so farre it ceaseth to vex him, not the injuries we receive disquiet our hearts, and interrupt our peace, but the frowardnesse of our spirits which cannot pardon and passe by these wrongs.

Petition 6^th. And leade us not into temptation, but deliver us from evil.

In the former Petition we begged the grace of justification, in this we crave the grace of Sanctification. In the former we asked freedom from the guilt of sin: In this we crave deliverance from the evil and corruption of sin, and strength against tentations alluring us thereunto.

This Petition well followeth the former. For when it pleaseth the Lord to for∣give sin, he delivereth them from being hardened therein. Knewstub on the Lords Prayer.

Leade us not into, or rather bring or carry us not into.

It is one thing to tempt, and another thing to leade into tentation. We do not* 1.131 desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the tentation. And so our Saviour praieth, Iohn 17. 15. There∣fore these two branches are not to be distinguished into two Petitions, as the ad∣versative particle But sheweth. As if we should say, O Lord, do not thou give us over to the tempter, nor leave us to our selves; but with tentation give an issue, that we be not overcome in the tentation, but preserved and delivered from evil.

Temptation is that whereby we take knowledge or proof of any thing, Deut. 4. 37.

Temptation unto sin is here meant, whether it arise from Satan, our selves, or other men. The principal thing against which we are here taught to pray is the power of temptation, as is evident by this particle Into.

In that God permitteth and instigateth tempters to tempt men, and withdraw∣ing his grace which is sufficient for them, leaveth them who are not able to stand of themselves, he is said to leade them into temptation.

God tempts us:

• 1. To prove us, Deut. 8. 3. that we may know our selves.
• 2. To humble us.
• 3. To do us good in the end.
• 4. By leaving us to our selves, that we may know how weak we are, 2 Chron. 32. 31.
• 5. By extraordinary Commandments, Gen. 22. 1.
• 6. By outward prosperity, Prov. 30. 8.

God leades us into temptation:

• 1. By withdrawing his grace and holy Spirit.
• 2. By offering occasions.
• 3. By letting Satan and our own corruptions loose.

The Devil moveth, allureth and provoketh man to sinne, Exod. 17. 2. Deut. 6. 16.* 1.132 Psal. 78. 18, 19. hence he is called the tempter, Matth. 4. 3.

He tempts,

• 1. By inward suggestions, Iohn 13. 2. being a Spirit he hath communion with our souls, and can dart thoughts into us, so he filled the heart of Iudas.
• 2. By outward objects, Matth. 4. 3, 4, 8. he sits his baits to our constitutions, the tree of knowledge was present to the eye, pleasant and good for food, there was an outward occasion.

The world tempts by persons in it, or things of it. The flesh tempteth, when we are enticed by our own corruption, Iam. 1. 14.

Temptation hath five degrees:

• 1. Suggestion.
• 2. Delight.
• 3. Consent.
• 4. Practice.
• 5. Perseverance or constancy in sinning.

God preserves his people from Satans temptations six wayes:

• 1. By laying a restraint on Satan, that he cannot tempt them. See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them.
• 2. When he preserves them from occasions of evil without. Satan doth not on∣ly stir up lust within, but lay a bait without, Iam. 1. 14. God will not suffer Satan to lay a bait for them, Psal. 96. 3. Eccles. 7. 26.
• 3. When he so strengthens their graces that a temptation shall not take, Gal. 5. 27. Col. 2. 15.
• 4. When he layes affliction upon them, as preventing physick, Iob 33. 16, 17. the Crosse keeps them from sin, Hos. 2. 5, 6.
• 5. He shews them the beauty of holinesse, by which the glory and sweetnesse of sin vanisheth, Psal. 110. 3.
• 6. By casting into the soul quenching considerations.

But deliver us from evil, or, out of evil.

By evil we are to understand all the enemies of our salvation, the flesh, world,* 1.133 and the devil, sinne and hell, and all punishments of sinne, but especially the devil, who in the Scriptures is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the evil one, though not only him, as Scul∣tetus seems to interpret it, Exercit. Evang. l. 2. c. 33.

Under evil is comprized,

• 1. Satan the principal author of evil.
• 2. All other kinds of evil.

Satan in other places is styled the evil one, 1 Iohn 2. 13, 14. and this word Evil is* 1.134 oft put for every thing that is contrary to good, and that with the Article prefixed before it, Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent, so on the contrary is evil, Gen. 48. 16. The greatest evil of all is sin, Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil. In this large extent is the word here to be ta∣ken. And because it compriseth under it all manner of evils, it is fitly set in the last place.

Evil in Scripture hath three significations:

• 1. Afflictions and crosses, so the time of old-age is an evil time, Eccles. 12. 1.
• 2. By evil is meant the devil, Matth. 5. 37.
• 3. By evil is meant sin especially the power of it, and so it is taken here not excluding the devil.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deliver signifieth two things:

• 1. To keep and preserve, to protect and defend from evil, that we fall not into* 1.135 it, as 1 Thess. 1. 10.
• 2. To deliver, and as it were to pull us out of the hands, that is, power of our spiritual enemies: as the word is used, Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17, 18.

This deliverance which we orave is either inchoate in this life, or perfect in the life to come, both by Christ, Luke 1. 74.

But deliver] These words are a limitation or explication. But couples like things together.

We desire in this Petition,

That we may not be exercised with trial in our estate, good name or body, if God so please, or that he would support us if we be tried.

The deliverance which we crave is either inchoate in this life, or perfect in the life to come: both by Christ, Luke 1. 74.

Some from these words, Deliver us from evil, hold that one may pray for per∣fection of holinesse, to be freed from the very being of sinne, the words mean (say they) to be delivered from all sinne, and all degrees of it. They alledge also other places to prove this, viz. 2 Cor. 13. 7, 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers (say they) be not fulfilled in this life, yet one should say up prayers for absolute perfection.

• 1. Because thereby the manifests his perfect displeasure against sinne, and perfect love to the Commandment of God.
• 2. Hereby he manifests the truth and sincerity of his heart, he would not onely not have sin reign, but he would have it not to be in him.
• 3. Hereby he doth his duty in striving after perfection, Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not.
• 4. His prayer shall be answered in degrees, though not in perfection: as there are severall degrees of accomplishing Prophecies, so of answering Prayers.
• 5. Your prayers are of an everlasting efficacie, because they are offered to God by the eternal Spirit, Heb. 9. 14. upon the same Altar that Christs Sacrifice was of∣fered, therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit.

Others say, such perfection may be desired, and were to be wished, if it might be had, yea must be set before us as an exact copy to write after, white to aim at, with endeavour to come as near it as we can, but they see no ground to pray for it, since they cannot pray in faith, because they have no promise; nay it is not a state compatible with this life since the fall, and they think it is too great a presum∣ption to pray for that which they have no promise for, and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed, or is like to doe.

Hitherto of the Petitions: Now followeth the Conclusion of the Lords Prayer in these words, For thine is the Kingdome, the Power and the Glory for ever and ever Amen.

For howsoever this clause is omitted of the Latine Interpreters, and is rejected by* 1.136 Erasmus * 1.137, yet was it added by our Saviour, and registred by Matthew. For

• 1. The Greek Copies have it.
• 2. The Syriack Paraphrast translateth it.
• 3. The Greek Writers expound it, as Chrysostom and Theophylact. And
• 4. It is not only consouant with the rest of the Scriptures, but also in this pray∣er hath a necessary use. For praise is to be joyned with prayer, the Petitions con∣tained a specification of our desires, this conclusion partly a confirmation of our faith joyned with praising God, in these words, For thine is the Kingdome, and the Power, and the Glory, for ever and ever: and partly a testification both of our faith, and of the truth of our desires in all the former Petitions, in the word Amen.

It appeareth manifestly that this sentence was borrowed from the Prophet David, 1 Chron. 29. 11. with some abridgement of the Prophets words.

2. Without this we should not have had a perfect form of prayer; it consisteth* 1.138 of Thanksgiving as well as Petitions.

It is both a Doxologie, a giving praise, and an Aitiologie, a rendering a rea∣son, therefore our confidence is in thee, and thou wilt doe for us according to our requests.

God in this reason is set out by his Attributes, for these words, Kingdome,* 1.139 Power, Glory, For ever, doe point out four distinct Attributes of God, which are,

• 1. Soveraignty, Psal. 22. 8. Kingdome.
• 2. Omnipotency, Ier. 32. 17. 2 Chron. 20. 6. Power.
• 3. Excellency, Psal. 113. 4. and Isa. 6. 3. Glory.
• 4. Eternity, Psal. 90. 2. Isa. 57. 15. For ever.

These Attributes are applied to God by a special property and excellency. So much doth that Particle Thine, and the Article The import. As if he had said,* 1.140 Thine and thine only are these. Thine they are originally of thy self, and that in an infinite measure and degree. Though the Particle Thine be but once expressed, yet by vertue of the copulative Particle And, it is particularly to every of the other properties.

As for the 4^th Attribute Eternity, intimated in this clause, For ever, it is so ex∣pressed, as appertaining to all and every of the other three. For Gods Kingdome is for ever: his Power for ever: his Glory for ever: and whatsoever else is in God, is, as God himself, for ever.

There is a two-fold Kingdom of God:

• 1. Universal, which some call the Kingdom of his Power, whereby he ruleth and governeth all things, Psal. 103. 19. 2 Chron. 20. 6.
• 2. Special, the Kingdome of Grace in this life, and of Glory in the life to come. In the former he communicateth Grace to his servants, ruling in them by his Word and Spirit. In the later he communicateth Glory to his Saints, vouchsafing unto them the fruition of himselfe, who shall be to them all in all.

Gods only is truly and properly power, his is the power, see Psal. 62. 11.

Gods power is his ability to do any thing, it extendeth it self to every thing that by power may be done, Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty, Gen. 17. 1.

And the Glory] Whereby is meant that excellency which is in God. For the excellency of a thing, that which causeth it to be in high esteem, and procureth a name, fame, and renown unto it, is the glory of it. Cabod the Hebrew word sig∣nifieth also weightinesse. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fama, Gloria, both Fame and Glo∣ry, for Glory causeth Fame.

For ever.

The Kingdome, Power, and Glory of God are amplified by their unchange∣able continuance. This phrase [For ever] implieth both Eternity and Immuta∣bility.

The phrase in the original, to translate it word for word, is for ages. The ori∣ginal* 1.141 root (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) doth properly signifie that which is for ever. Now because an age is the longest usual distinction of time, the same word that signifieth eternity

is put for an age. And when there is no end of that which is spoken of, the plural number indefinitely without any limitation thus for ages, is used to set out the ever∣lastingnesse of it.

Amen.* 1.142

Ierom cals it fitly, Signaculum orationis.

It is the ratification of all, the testification both of our faith and of the truth of our desire. It signifieth two things, a a 1.143 wish of the heart to obtain what hath been uttered, or else a perswasion of heart b 1.144 that the thing shall be obtained, both here.

The meaning of it is thus much: as if we should say, As I have made these re∣quests unto thee, O Lord, so do I both unfeignedly desire the performance of them, and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good: and in this perswasion I rest, attending thy good pleasure.

It is an Hebrew word signifying truly, even so, or, so be it, and yet continued in all languages, and by the use of it as well known as any other English word.

Some good Divines have held it to be an Oath, it is an asseveration, and seems to be the same with Yea, Yea. Vide Fulleri Miscell. Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20.

Since our Saviour teacheth us to end our prayers with Amen, it is our duty to say Amen, Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc. See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God.

2. Hence it followeth that prayer should be made in a known tongue, else how should we consent or say Amen? See. 1 Cor. 14. 9, 11, 16, 19.

Chrysostom celebrated the Eucharist among the Grecians, in Greek, and Ambrose amongst the Latines, in Latine; The same may be said of Basil, Nazianzen, ierom and other Fathers. In Italy, Greece, Asia and Aegypt, the Liturgy is celebrated in the same tongue in which the Sermons were preacht. The Armenia••s, Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue. See B. Daven. Deter. of Quest. 41.

3. Men should be attentive when they pray with others, how canst thou other∣wayes say Amen, and assent to the prayer?

4. We should wait upon God for the accomplishment of our desires.

M^r Perkins on the Lords Prayer, saith, It is of more value then all the prayer besides. His reason is, because it is a testification of our faith, whereas all the Peti∣tions beside are testifications of our desires.

CHAP. VII. Of the Sacraments.

I. The Name.

THe word Sacrament (being Latine) is not found in the Scripture, but the* 1.145 thing is there.

Divines agree not what it properly signifies, and how it came to be ap∣plied to this Ordinance.

The Oath that the old Roman Souldiers took to their General to live and die with him, was called Sacramentum. See Moulin. of the Eucharist. Some think it is so called, because it is to be received Sacramente. Tertullian was the first that used this word, the Church hath used it a long time, it being above fourteen hun∣dred years since he wrote.

Some think the names of Gods appointing are better then what are given by Ec∣clesiastical custom.

II. The Proper Nature of a Sacrament.

It is an applying of the Covenant of Grace to Gods people for their good by vi∣sible Signs.

Signum est, quod praeter speciem, quam ingerit sensibus, aliud quidpiam in cogni∣tionem inducit. A sign is that which represents one thing to the eye and outward senses, and another to the minde.

Circumcision is called a sign and a seal, Rom. 4. 11. See Gen. 17. 11.

Some signs are only significant, as the ivie of wine, some obsignative, as the seal, the thing contained in the Writ, some exhibitive, as anointing the Pro∣phetical, Kingly or Priestly Office: The Sacraments do not only signifie the pro∣mise of Grace in Christ, but also seal and exhibit the thing promised. Vossius de Sacramentorum vi & efficacia.

The Sacraments are signs to represent, Instruments to convey, Seals to confirm the Covenant.* 1.146

Others thus distinguish of Signs:

First, Some only serve to signifie and call to remembrance, as the Picture of a man is such a sign as cals him to remembrance.

Secondly, A ratifying sign, as a Seal, if one conveys Lands or Goods to another, and sets his Seal to it, this further clears his Title.

Thirdly, Which exhibit, the putting on a Cap or Ring makes him a Master or Doctor, the delivering of one a Staff is the making▪ of him a Lord Chamberlain, the Sacrament is all these. Christ cals to thy remembrance, and sets before thy eyes all the benefits that come by him, and shews thee all thy duties thou ow∣est him.

2. It is a sealing sign, so circumcision is called; Christ, Grace, the Promises, Hea∣ven are thine.

3. It is an exhibiting sign, brings Christ to the beleever, communicates him more to him.

What ever other Ordinance the Church hath wanted, ever since the Lord had a Church on earth, it hath had this.

When man was perfect, God gave him Sacraments even in Paradise, the Tree of Life, and the Tree of Knowledge of Good and Evil.

Some Sacraments God gave unto man,* 1.147

• 1. In his innocent estate, which were two,
  • 1. The Tree of Life.
  • 2. The Tree of the Knowledge of Good and Evil.
• 2. In his corrupt estate:
  • 1. Either before Christ, prefiguring him▪
  • 2. Or after Christ, as memorials of him.

The Sacraments before Christ were

• 1. Either such as did belong to all sorts of people,
  • 1. The Flood and Noahs preservation in it.
  • 2. The Rainbow.
• 2. Such as were peculiarly appointed to the Jews:
  • 1. Extraordinary, during but for once, or a short time, and answer∣ing either to Baptism, as 1 Cor. 10. 1. The Red Sea. 2. The Cloud. or to the Lords Supper, 1. Manna. 2. The Water flowing out of the Rock.
  • 2. Ordinary, as 1. Circumcision answering to our Baptism, Col. 1. 2. 2. The Passeover answering to the Lords Supper.

The Sacraments after Christs coming to continue till the end of the world were.

• 1. Baptism.
• 2. The Lords Supper.

III. What is the use of the Sacraments in the Church, and what benefit the people of God receive from them.

They convey the mercies of the whole Covenant of Grace, therefore Circumci∣sion is called the Covenant, Gen. 17.

All the benefits of Christ are applied in the Sacraments, the water out of the Rock is called Christ, 1 Cor. 10.

God doth nothing by the Word or Prayer, but this Ordinance doth the same thing, the one of the Sacraments is for begetting of life, the other for confir∣ming it.

It is an application of the whole Covenant of grace in a sign.

IV. The Parts of a Sacrament.* 1.148

A Sacrament taken in its full extent comprehendeth two things in it:

• 1. Rem terrenam, That which is outward and visible, which the Schools call properly Sacramentum. And
• 2. Rem coelestem, That which is inward and invisible, which they term Rem Sa∣cramenti, the principal thing exhibited in the Sacrament.
• 3. This sign must have the expresse Commandment of Christ, for none can insti∣tute a Sacrament but he that can give the inward grace.
• 4. There must be a promise of divine grace, else it is no seal, and it must be an∣nexed to the Sacrament by God. The command is for our warrant, the promise for our encouragement.

In Baptism 1. the signum is washing with water; 2. the signatum, the bloud of Christ applied by the Spirit, Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove. As in our natural birth the body is washt with water from the pollution it brings with it into the world, so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne. See Ezek. 16. 4, 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize. 4. His promise is, He that beleeves and is baptized, shall be saved.

So in the Eucharist * 1.149 the outward and visible sign is the Bread and Wine.

2. There is an Analogy between Bread and Wine which nourisheth the body, and Christs body and bloud which nourisheth the soul.

3. A promise of saving grace to all that use the outward rites according to Christs institution, Matth. 26. 28.

V. The Necessity of the Sacraments.* 1.150

They are necessary only Necessitate Praecepti not medii; men may be saved with∣out them. That is necessary to the salvation of man without which he cannot pos∣sibly be saved. These things are either 1. Simply necessary on mans part, acknowledg∣ment of sinne, faith in Christ Jesus and repentance.

2. So farre necessary, as that the contempt or neglect of them bars a man of sal∣vation. Such are the Sacraments and outward profession. The neglect of Circum∣cision and of the Passeover, and the abuse of the Sacrifice of Peace-offerings by eat∣ing the same in uncleannesse wittingly, was to be punished with cutting off. No man was circumcised in those fourty years in which the Israelites were in the wilderness, but many were born and died in that time.

Mark 16. 16. he saith, He that beleeves not shall be condemned, not he that be∣leeves not and is not baptized shall be condemned.

See that place, Iohn 3. 5. answered in my Annotations.

VI. The Efficacy of the Sacraments:

The Papists say the Sacraments conferre grace by the work wrought, as the pen* 1.151 of itself writeth the hand of the writer moving it: so the Sacraments of them∣selves sanctifie being administred by the Minister.

They hold the efficacy of the Sacraments to be so great, that there needeth no preparation or qualification of the receiver. The Reformed Churches maintain, That except the receiver be thus and thus qualified, he loseth the benefit of the Sa∣craments. See Acts 10. 47.

Sacraments do not conferre grace by the actual doing and exercising of them, the elements are changed relatively in respect of their use and end, though not substantially, they are not meer signs, but such as besides their signification seal un∣to us our remission or sins and Gods favour.

But, 1. The Word it self doth not profit without faith, much lesse the seals of it.* 1.152

2. People are exhorted to examine themselves before they come to the Sacra∣ment,

1 Cor. 11. therefore the very use of the Sacraments conferres not grace,* 1.153 though the heart of man put forth no good motion at that time, we should not there relie upon the external acts of receiving, there is panis Domini and panis Do∣minus.

Object. Act. 2. 38. Repent, and be baptized every one of you in the Name of Iesus Christ, for the remission of sins.

Answ. They are said to be baptized for the remission of sins, not that Baptisme, ex opere operato doth remit sins, but because it is a signe and seal of the pardon of them.

The Sacraments receive their power from the Lords own institution.* 1.154

Some signs signifie by nature, as smoke is a sign of fire, the picture of my friend makes me remember him.

2. Other signs come wholly from institution, as the heap of stones called Ga∣lead between Iacob and Laban, there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie, but the efficacy of them depends on the institution of Christ, which contains two things,

• 1. A word of command to do such a thing for such an end.
• 2. A word of promise that it shall be effectual for such an end.

A piece of wax annexed as a Seal to the Princes Patent of pardon, or other like deed, is of farre other use and greater efficacy and excellency then any ordinary waxe is, though it be the same still in nature and substance with it. So the bread in the Lords Supper being a seal of Gods Covenant, and of Christs last Will and Testament is of farre other use, and of farre greater efficacy and excellency then any ordinary bread is, though it be the same still in nature and substance with it. Relationes non faciunt realem mutationem in subjecto, sed tantum in usu.

VII. Why hath the Lord made choice of such an applying the Covenant of* 1.155 Grace by signs, and vouchsafed such an Ordinance as this in the Church, seeing the same things are done by preaching of the Word and prayer?

There are excellent Reasons of it:

• 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him; no reason can be given of it, but only his will, as a Lord will have Land passe by delivering a wand or twig.
• 2. It is a glory to his power that he can make a little water or wine, sign and seal the conquering of my sins, and salvation of my soul.
• 3. Christ hath herein exceedingly condescended to his peoples weaknesse in ap∣plying* 1.156 the Covenant of Grace by signs, while we are in the flesh to have sensitive things to represent spiritual, these signs inform the judgement, work on the affecti∣ons, help the memory wonderfully, recal the Covenant of Grace, act faith and other graces, a naked word is enough to a strong faith, but these are great props of our faith in our weaknesse, so Gideon was confirmed, Thomas when he put his hand into Christs side. He acts the things before our eyes that he saith in his Word.

VIII. Since God hath had a constituted Church in a visible body segregated from all mankinde, he hath had some standing Sacraments, even since Abrahams time.

The Sacraments of the Jewish Church and ours agree in these things:* 1.157

• 1. They have the same Authour.
• 2. Serve for the same spiritual ends.

They had two, so have we, Circumcision was for Infants, so is Baptisme, the Passeover for men grown, so the Lords Supper. Circumcision was once admini∣stred, the Passeover often, so Baptism once, and the Lords Supper often. M. Bedf. Treat. of the Sac. par. 2. c. 106.

They differ thus,

Theirs were praenuntiativè of Christ to come. Ours annunciativè of Christ ex∣••ibited, so Austin. Theirs were given to the Jews, ours not to one but to all people.

The matter of both theirs and our Sacraments is one, they ate and drank the* 1.158 same spiritual meat and drink, that we do, that is Christ. The effects also are the same in kinde and nature, which is a partaking of Christ, they differ in the manner. Christ is more plentifully partaked in ours, more sparingly in theirs. Cartw. on Rhem. Test.

Circumcision is the same with Baptism for the spiritual part, it was the seal of the new-birth, Deut. 30. 6. so Baptism, Tit. 3. 5. Col. 2.

2. Circumcision was a seal of the righteousnesse of faith, Rom. 11. 11. so Ba∣ptism, Acts 8. it was the seal of the Covenant of Grace, so Baptism, it was the way of admittance and entrance into the Church, so Baptism, Matth. 28. Acts 2.* 1.159 it was the distinguishing badge between them who were Gods people and the rest of the world, so Baptism, 1 Cor. 5. 12. it was but once administred, so Baptism. None might eat the Passeover till they were circumcised, Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized, Acts 2. 41, 42.

Circumcision was a seal of the Covenant, Gen. 17. 10, 11. so Baptism: that being the nature of a Sacrament, it was a seal of the righteousnesse of faith, so Baptism, Acts 8. 37, 38.* 1.160

2. It was the Sacrament of initiation under the Law, so is Baptism now under the Gospel, Mat. 28. 19.

3. It was a distinguishing badge under the Law, so is Baptism under the Gospel.

4. It was the Sacrament of Regeneration, Deut. 30. 6. so is Baptism, Titus 3. 5. Col. 2. 11, 12.

5. It was partaked of but once, so Baptism.

Our Sacraments differ from the Sacraments of the Jews accidentally onely, in* 1.161 things concerning the outward matter and form, as their number, quality, clearness of signification, and the like; not essentially in the thing signified, or grace confir∣med, 1 Cor. 10. 1, 2, 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11.

IX. The Sacraments of the New Testament are only two.

* 1.162 All Christians agree that Christ hath established Baptism and the Lords Supper.

All the Reformed Churches concurre in this, that there are but two onely to which properly the definition of a Sacrament doth belong, though there may be

many in a metaphorical sense. The Papists say they are seven, adding Orders, Matrimony, Confirmation, Penance, Extream Unction.

The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing, so there may be many Sacraments.

But as the word (Sacrament) is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful, so there are but two. The Schoolmen themselves who were the first authours that raised them up to the precise number of seven (for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ) have shewed that the seven are not all Sacraments, if the name of Sacrament be taken properly and straitly. Rainolds against Hart.

The number of seven Sacraments was not determined untill the dayes of Peter* 1.163 Lombard, which lived 1151 years after Christ. None but Christ onely can insti∣tute a Sacrament. Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution; their Hugo, Lombard, Bonaventure, Alensis, Altisiodorus have affirmed the same of extream Unction: which in the primi∣tive Church (by the judgement of their Cassander) was not so extream. Ma∣trimony and Confirmation were held by the Schoolmen to be no Sacra∣ment.

Iohn the Evangelist notes that out of the side of Christ, being dead, there came bloud and water, hence arose the Sacraments of the Church. Paul twice joynes them both together, 1 Cor. 10. 1. & 12. 12, 13.

The Fathers intreating precisely of the Sacraments of the New Testament, do only expresse two, Baptism and the Eucharist, so Ambrose in his Treatise properly written of the Sacraments; and Cyril in his Book entituled a Catechism: Onely Baptism and the Lords Supper in the New Testament were instituted by Christ, Matth. 28. 24. therefore they onely are Sacraments of the New Testament. Christ did onely partake in these two. Paul acknowledgeth but these two, 1 Cor. 10. 2, 3, 4.

Matrimony 1. being ordained before the fall, can be no Sacrament, which is* 1.164 a seal of the Promise and Covenant of Grace after, and by reason of the fall.

2. It is not proper to the Church as Sacraments are, but common to Jews, Turks and Infidels.

3. Every Sacrament belongs to every member of the Church, but this belongs not to their Priests and Votaries. See M. Cartw. Rejoynd. par. 2. p. 82, 83.

Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. (be∣ing the sole grounds of Scripture which Papists have for three of their Sacraments, Auricular Confession, Matrimony and Extream Unction) do teach any such thing.

It came not from the Lord to ordain one Sacrament for the Clergy, as Orders; a second for the Laity alone, as Marriage; a third for catechized ones, as Confirma∣tion; a fourth for sick ones, as Unction; a fifth for lapsed ones, as Penance. These are no Scripture but tradition Sacraments.

The Councel of Trent thus argues, There are seven defects of a man, seven de∣grees* 1.165 of the body, seven Aegyptian plagues, seven planets, seven dayes in the week

(they should adde also seven heads of the Beast) Therefore there are seven Sacra∣ments. Vide Aquin. part. 3. Quaest. 65. Art. 1.

X. The use of the Sacraments of the New Testament.

• 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us, viz. to endeavour and labour to repent and be∣leeve and obey out of an assured confidence that God will accept and help our en∣deavours.
• 2. To confirm and stablish our hearts in faith, that we may setledly beleeve, that God hath and will perform the good things sealed up, viz. Remission of sins, sanctification and salvation, all the spiritual blessings of the new Covenant.

The uses or ends of the Sacraments are especially three:

• 1. To strengthen faith.
• 2. To seal the Covenant between God and us.
• 3. To be a badge of our profession. Atters. of the Sac. l. 1. c. 3.

XI. Whether any other but a Minister. lawfully called and ordained, may ad∣minister* 1.166 the Sacraments, Baptism and the Lords Supper?

It is held by the Reformed Churches, and by the soundest Protestant Writers, That neither of these Sacraments may be dispensed by any, but by a Minister of the Word, lawfully ordained.

• 1. God hath appointed the Ministers of the Word lawfully called and ordained, and no other to be stewards and dispensers of the mysteries of Christ, 1 Cor. 4. 1. Tit. 1. 5, 7.
• 2. He hath appointed them to be Pas••ors or Shepherds, To feed the stock of God, Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments.
• 3. Christ gives a Commission to the Apostles to teach and baptize, and extends the same Commission to all teaching Ministers to the end of the world, Matth. 28. 19. 20. Ephes. 4. 11, 12, 13.

Neither of the Sacraments have efficacy, unlesse they be administred by him that is lawfully called thereunto, or a person made publick and cloathed with Au∣thority by Ordination. This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism. Mr. Hendersons second Paper to the King.

The Scripture joyneth together the preaching of the Word and dispensations of the seals, both belonging to the Officers who have received Commission from Jesus Christ, Mat. 28. 19. 1 Cor. 1. M. Ball.

Heb. 5. 4. No man takes this honour but he which is called, as was Aaron; which sentence doth manifestly shut out all private persons from administration of Ba∣ptism, seeing it is a singular honour in the Church of God. Cartw. 2^d Reply, 11^th Tractate.

The example of Zipporah either was rash or singular, and also no way like wo∣mens baptizing, Circumcision was then commanded the Head of the Family, Ba∣ptism belongs only to Ministers, Matth. 28. she circumcised her son when he was not in danger of death, as these baptize.

CHAP. VIII. Of Baptism.

BAptism is taken sometimes for the superstitious Jewish ablutions and legal* 1.167 purifications, as certain representations of our Baptism, as Mark 7. 3, 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn, Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost, Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions, Matth. 20. 22. Luke 12. 50. Lastly, for the sign of the Covenant of Grace, Mat. 28. 19, 20. Mar. 16. 15, 15.

Our Lord took Baptism (as some have observed) from the Jews baptizing of Proselytes, and washing of themselves from uncleannesse, which was known and usual among them. And he chose the Lords Supper likewise from a custom obser∣ved among the Jews at the Passeover: at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread, and after the blessing thereof, to break and distribute it to the Communicants: As also after that a Cup of wine in the like sort: Whereunto that may have reference, Ps. 116. 12, 13. Iohns. Pref. to his Christian Plea.

This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions, and saith, The Master of the Family in giving the bread to every one of his domesticks set at a Table, used these words, Hold, Eat, This is the bread of the misery which our Parents did eat in Egypt, and he quotes Deut. 16. 3.

Baptism is the Sacrament of our initiation or ingraffing into Christ, of our en∣trance* 1.168 into the Covenant and admission into the Church, Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism: and hence it is once administred, and never again to be repeated because of the stability of the Co∣venant of Grace.

Baptism is a Sacrament of Regeneration, wherein by outward washing of the body with water In the Name of the Father, the Sonne and the holy Ghost, the in∣ward cleansing of our souls by the bloud of Christ is represented and sealed up un∣to us, Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism.

It may be thus briefly described:

It is the first Sacrament of the New Testament, wherein every one that is ad∣mitted* 1.169 into the Covenant of Grace being by Christs Minister washed in water, In the Name of the Father, Sonne and holy Ghost, is thereby publickly decla∣red to belong to Christs Family, and to partake of all the benefits that belong to a Christian.

First Sacrament, because first instituted and by the Lords order first to be admini∣stred, being a Sacrament of our new birth.

2. Of the New Testament, because the old Sacraments ended with the old admi∣nistration of the Covenant, wherein the way to the Kingdom of heaven is more clearly revealed.

3. Instituted by Christ himself the authour of it.

4. The subject, it belongs to all persons who can lay claim to the Covenant.

5. To be administred by one of Christs Ministers, Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authori∣ty to preach.

6. The form, to wash with water In the Name of the Father, Son and holy Ghost. See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus. See also the 〈…〉〈…〉e there.

7. The use and end of it is to be a publick declaration from God, that one be∣longs to Christs family, and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135.

A converted Pagan which makes profession of his faith, and a childe not bapti∣zed may have right, but this is a solemn declaration of it.

This washing with water In the Name of the Father, Sonne and holy Ghost, pro∣perly and by the Lords appointment notes the washing with the holy Ghost. Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove, not only to confirm the God∣head of Christ, but to shew the fruit of Baptism, Heaven is opened and the Spirit pou∣red out abundantly. The Lutherans and Papists say we make it Signum mutile, it is not a naked and bare sign.

The great Gospel promise was the pouring out of the holy Ghost, and the sign water, Isa. 44. 3. Zech. 13. 1. The Analogy lies in this, the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb; so the first office Gods Spirit doth is to purge us from our filthinesse. In the Eastern Countreys when they would shew no pity to their childe, they threw it out unwasht, Ezek. 16. 15.

Baptism is a publick tessera or seal of the Covenant:

First, The Priviledges of the children of God by Baptism are many.

• 1. I am united to Christ and ingraffed into that stock, his Spirit poured out on the soul is the bond of union between Christ and the soul, therefore we are often said to be baptized into Christ, Rom. 6. 3. Gal. 3. 27.
• 2. Hereby we are declared to be the sons of God, we are said to be rege∣nerate by him, that is sacramentally; Baptism is a publick standing pledge of our Adoption.
• 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ, therefore these are joyned together in Scripture, Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26.
• 4. It seals to us a partaking of the life of Christ, our Regeneration and San∣ctification. See Acts 19. beginning; It is called the Laver of our Regeneration, Titus.
• 5. It seals to us the mortifying of all the reliques of corruption, and that* 1.170 we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud.
• 6. It gives us a right to all Gods Ordinances.

Secondly, The Duties Baptism doth ingage us unto.

All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints, Rom. 6. We are buried with Christ in Baptism, therefore are ob∣liged to walk holily, Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace, he saith, There is one Ba∣ptisme.

Baptism serveth for two uses:

• 1. To teach us our filthinesse that have need of washing, and to binde us to seek to God for the spiritual washing.
• 2. To assure us by pawning the truth and fidelity of God unto us for that end, that upon our so doing we shall be washed with the bloud and Spirit of christ.

We should make use of our Baptism:

• 1. To resist actual temptations, I have given up all to Christ, 1 Cor. 6. 15.
• 2. As a cordial in all dejections of spirit, Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism?
• 3. In our prayers to God, he hath given us his hand and seal, 2 Sam. 7. 27.

In Baptism we devote our selves to God: its an Oath of fealty to Christs Laws: As therefore Baptism is a pledge to us of what we may look for from God, so it is likewise a pledge of what he may expect from us, it will be a witnesse against us if we make not right use of it, Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51.

The Turks say, what, a Mussel man, one that is a professed servant of Mahomet (as we say baptized) to do this! See Rom. 6. 2.

Luther tels a story of a pious Gentlewoman, that when the devil tempted her to sin, she answered Satan still, Baptizata sum, I am baptized.

Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae & pompis ejus. Vossius de orig. & progres. Idol. We cannot serve both God and the Devil, such contrary Lords, Mat. 6. 24. See 1 Cor. 10. 21.

Baptism is administred but once, the use of it continueth as long as we live. We should make use of it:

• 1. To quicken our repentance, Have I so long ago promised to renounce all sin, and yet am I hard hearted and impenitent? The Scripture cals it the Baptism of Repentance for remission of sins, because it serveth not alone as a bond to tie us to seek to God for repentance, and to set upon that work, but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands, and endea∣vour to practise it, and whereby we are said to put on Christ, and to be baptized into Christ and his death, because the Lord will as assuredly ingraffe us into Christ and cloathe us with his righteousnesse, as we have the outward washing, if we de∣prive not our selves thereof by our own carelessnesse.
• 2. We should stirre up our selves to walk cheerfully in Gods Commandments: Hath he promised to sanctifie me, and shall I live as the men of the world?

The Parts of Baptism:

The essential Parts of Baptism, are the Matter and the Form.

That the Matter of Baptism is water it appears from the word baptizing, which signifies washing, the Ministery of Iohn and the Apostles of Christ, Matth. 3.* 1.171 Iohn 1. 31, 33. that answers to the flood, the Red Sea, and divers purifications of the Law, 1 Cor. 10. 1 Pet. 3. Heb. 9. it also well agrees with the thing signified, viz. with the bloud of Christ, and the washing away of sins by his bloud.

The first Baptism in the New Testament was in the River water, and at the Ri∣ver Iordan, Mat. 3. 6. afterward some were baptized in fountains, as the Eunuch, Acts 8. 38. Some in Rivers as Lydia, Acts 16. 15. some in particular houses as the Gaoler in the prison, vers. 33. of the same Chapter. Vide Voss. in Thes. See M. Bedf. on the Sac. par. 1. c. 2.

Some object Acts 2. 38. & 19. 5. as if it were enough to baptize onely in the Name of Christ. Part there by a Synecdoche is put for the whole, it being a form of Baptism known in those times. Id est (saith Grotius in Act. 19. 5.) in nomen Pa∣tris & Filii & Spiritus Sancti.

Baptism borrowing a Ceremony from exorcising, which in those dayes was a gift in the Church of casting out devils by adjuration, it signified thereby not that men before Baptism are possessed with the Devil, but first what they are by nature, that is, children of wrath and servants of the Devil; and secondly, what they are by Grace (whereof Baptism is a Sacrament) that is, freed from the bondage of Satan, and made coheirs of the Kingdom of Heaven. D. Chalon.

In the West (or Latine) Church, the Minister speaketh thus to him that is ba∣ptized, Ego baptizo te, &c. In the East or Greek Church, Baptizetur iste, &c. but it is no material difference. Beza likes that form of the Latines best.

The Rites or Ceremonies of Baptism.

In the beginning Christians had no Chruches nor Fonts in them, and there be∣ing* 1.172 many hundreds, nay thousands to be baptized together, there was a necessity that this Sacrament should be administred in Rivers, or such places where was store of waters, Iohn 3. 22.

The Rites of Baptism in the Primitive times were performed in Rivers and Foun∣tains,

whence the person to be baptized stood up and received the Sacrament. This manner of baptizing the ancient Church entertained from the example of our Saviour who baptized Iohn in Iordan, this was convenient for that time, because their converts were many and men of years. Hence it is that we call our vessels which contain the water of Baptism Fonts or Fountains. Ridley of the Civil Law.

Zanchius and M^r Perkins preferre (in persons of age and hot Countreys where* 1.173 it may be safe) the Ceremony of immersion under the water, before that of sprink∣ling or laying on the water, as holding more Analogy to that of Paul, Rom. 6. 4. That we are buried with Christ in Baptism. D. Burges of the Cerem.

Sprinkling of water is no instituted Ceremony distinct from that washing which Christs Apostles used. It is very probable also that the Apostles going into the colder part of the world did use sprinkling. Dr. Ames against Dr. Burges, par. 2. pag. 140.

The allusion of burying with Christ in Baptism is for us rather, we lay men in the grave with their faces upwards, and do not plunge them into the dust and earth, but pour and sprinkle dust and broken earth upon them. Cobbet of Baptism par. 2. c. 3. Sect. 16.

Those expressions which the Anabaptists so much insist upon, being born of water, Iohn 3. 5. Buried by Baptism, Rom. 6. 4. And buried through Baptism, Col. 2. 12. are meerly figurative and do not binde us to any literal observance.

It is the received Doctrine of all the Protestant Churches now (as their practice, together with their Catechisms, and divers of their Liturgies, sufficiently demon∣strateth) that it is a thing indifferent whether Baptism be performed by immersion, a total washing of the body, or by sprinkling the head or face only.

The Ceremony used in Baptism is either dipping or sprinkling, dipping is the more ancient, at first they went down into the Rivers, afterwards they were dip∣ped in the Fonts. In colder climates, and in case of weaknesse, the custom of the Church hath been to pour water on the face. The substance is washing, hence Baptism is termed washing, Ephes. 5. 26. Tit. 3. 5. to wash the body either in whole or part, and so that this be done the manner is dispensable by the Church.

Dipping over head and ears is hurtful to the life and chastity of man, many in hotter climates at some times of the year cannot be plunged over the head in cold water without hazard of life or health.

2. Sacraments are to be celebrated in the face of the Congregation, it is a scan∣dal for naked men to go into the water with women. Master Baileys second Book, Chap. 7.

The Necessity of Baptism:

This grows from Gods command and our weaknesse: not the compelled want, but the carelesse neglect and wilful contempt of it doth damn.* 1.174

Some who are baptized are neverthelesse condemned, because they believe not: and some who believe are saved though they be not baptized.

Augustine held that children dying unbaptized are necessarily damned, and in that regard was stiled Durus Pater infantum.

It was the opinion of Pelagius (saith Austin. de Haeret. c. 88.) That children dy∣ing unbaptized do enjoy a certain blessed life out of the Kingdom of God. Au∣gustine in that Doctrine in which he dealt with the Pelagians (saith Rivet) bended the Tree too much the other way, that he might make it straight.

The Papists make Baptism absolutely necessary. Vide Bellarm. de Statu peccati, l. 6. cap. 2. but Circumcision (being the same in use and signification with Baptism) was omitted in the Wildernesse fourty years. David doubted not of his uncircum∣cised childes salvation, and children are holy in the root through their believing parents, 1 Cor. 7. 14.

• 1. Grace is not tied to the Word, therefore not to the Sacraments.
• 2. They were separate in the first and greatest Minister of Baptism, Iohn himself, who confessed that he could not baptize but with water.
• 3. Then every baptized party should be truly regenerate, but the contrary ap∣pears in Simon Magus, Ananias and Sapphira, and others.
• 4. Some are justified before Baptism, as Abraham was, Rom. 4. 10. Cornelius, Act. 10. 47. the Eunuch, v. 37. 38. some after Baptism, as many who are daily con∣verted, some out of Popery, some out of prophanenesse.

The opinion of tying grace to the Sacraments, overthroweth

• 1. The highest and most proper cause of our salvation, which is Gods free ele∣ction to which only grace is tied.
• 2. The only meritorious cause of our Regeneration, which is the bloud of Christ properly purging us from all sin.
• 3. The most powerfull, next and applying efficient, which is the holy Ghost, Titus 3. 5.

The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum, a place very near hell, and their bodies out of Christian burial (as they call it) into an unhallowed place. The Thief on the Crosse wanted the outward Baptism, yet was saved, Luke 23. 43. He that beleeveth and is baptized shall be saved. See M. Perk. Cas. of Consc. l. 2. p. 108. to 115.

Baptism is necessary not only as a thing commanded, but as an ordinary means of Salvation, yet that necessity is not so absolute, that the denial of Baptism even to Infants should be a certain argument of perdition.

The Persons who must baptize:* 1.175

The Papists say, Those that are not ordained, and women in case of necessity may baptize.

No woman is a fit Minister of Baptism. For

• 1. The Minister in his ministerial actions sustaineth the person of Christ, which a woman cannot do.
• 2. Those which are called to baptize are called also to preach, for the Sacrament without the Word is a dumb Ceremony, and as a Seal to a blank; and Paul who would not permit a woman to teach ministerially, would much lesse suffer her to baptize. If any man should set the Kings broad Seal to any instrument but the

• Lord Keeper, his fact were high treason, And is there lesse danger in counterfeit∣ing the great Seals a 1.176 of Gods Covenant?

Aquinas parte tertia Quest. 67. Artic. 3. saith, Lai••us potest baptizare, and Art. 4. mulier potest baptizare.

That place Matth. 28. is as strong against womens baptizing, as it is against their preaching. For the Ministery of the Word and Sacrament cannot be pulled asun∣der which the Lord hath joyned together from time to time. The Priests and Le∣vites which were appointed to teach the people, were also appointed to sacrifice and minister b 1.177 other Sacraments in the Church.

Cartwright denieth Women and Laicks power. Whitgift and Hooker plead for it, but K. Iames would have it appropriated to the c 1.178 Minister.

The ordinary Minister of Baptism is a person consecrated; Baptism being the so∣lemn Rite of initiating Disciples, and making the first publick profession of the institution, it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church, and make Disciples. D. Taylors Divine In∣stit▪ of the offices Ministerial. Sect. 4.

Zippora circumcised her sonne before her husband Moses, which was a Prophet of the Lord, and to whom the office of Circumcision did appertain. 2. She did it in choler.

If the essentials of Baptism be observed, viz. washing In the Name of the Fa∣ther, Sonne and holy Ghost, it is Baptism.

The Baptism of Hereticks is Baptism, and therefore it is imputed to Cyprian for* 1.179 an errour, that he affirmed, Baptizatos ab Haereticis esse rebaptizandos; and the Do∣natists are esteemed Hereticks for that reason.

No man may baptize himself, Smith was a Se-baptist, he baptized himself, which neither Iohn Baptist nor any did before him.

How Christs Baptism and Iohns differ:

There was the same Doctrine, the same Rite, the same Oblation of Grace, in the Baptisme of Iohn and Christ, Therefore it was the same Baptism for Substance, and of the same efficacy. Vide Scultet. Exercit. Evangel. lib. 1. cap. 35.

The Persons who are to be baptized:* 1.180

Infidels converted to the faith, and the Infants of one or both Christian Pa∣rents.

Some deny Baptism, they acknowledge not the baptizing of Infants or others,

but onely the inward Baptisme d 1.181 of the Spirit. See Matthew 28. 19, 20▪ Mark 16. 26.

The Scriptures teach that this Sacrament is necessary for Infants, Iohn 3. The Scriptures shew that Infants are in Covenant, Ezek. 6. 20. that is, at the birth his by vertue of the Covenant, and were in times past sealed with the seal of the Cove∣nant; They witnesse that the Kingdom of Heaven belongs to Infants, Matth. 19. By Baptism Christians are admitted into the Society c 1.182 of this Kingdom. Antipoe∣dobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved. See Psal. 103. 17.

Christ commands all Nations to be baptized, Infants are part of a Nation, Mat. 28. 11. I think the Apostle doth plainly hold, Col. 2. that Baptism hath succeeded in the room of Circumcision, which is also the common and received opinion of Di∣vines. Gillesp. Miscel. c. 18.

Infants of Christian Parents ought to be baptized, because the children of the Jews in Covenant were circumcised, for let the particular differences between Cir∣cumcision and Baptism be never so many, yet in this they agree, that they are both Sacraments of initiation, and so belong to them that be in Covenant, the faithful and their seed. M. Ball. Vide Rivet. in Gen. 17.

That which confirms me f 1.183 in the belief that the Apostles did baptize Infants where they baptized housholds, where fathers and children were together, is, because of the continued practice of it in the Church of God ever since, of which we have as good evidence as of any controverted point in Ecclesiastical History.

Supposing Infant-baptism a nullity, I cannot understand how any in the world should this day be lawfully baptized, unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others; for certainly untill the Anabaptists arose in Germany, all the baptized world were baptized while they were Infants, and consequently the first Anabaptist was baptized by an unbaptized person, and so in conclusion we must all turn Seekers, and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse. M. Martials Def. of Infant-bap. p. 245.

A man by embracing one errour undertakes for all of the same cognation and* 1.184 line; as for example, He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism, stands obliged, through his engagement to this one errour, to maintain many erroneous and Anti-Evangelical opinions.

Where ever God takes parents into Covenant, he takes their children also. See* 1.185 Deut. 27. 14, 15.

2. Infants are as capable of the benefits of Baptism as men, there is no benefit of Baptism, but the party that receiveth it is passive, we are said to be baptized into Christ, to be made one with him, the union begins on his part, so to receive remissi∣on of sin.

3. Infants while they are so, may be truly members of a visible Church, Luke 18. 16.

One hath better ground to go by to administer Baptism to a childe of believing Parents, then to men of years; a mans profession may be unsound and hypo∣critical, for the other I have Gods promise, I will be thy God, and the God of thy Seed.

The Anabaptists, 1. Frame a Covenant that God never made, with Parents* 1.186 without their seed: the Covenant of Grace alwayes was with parents and their seed, in the first discovery of it, Gen. 3. 15. therefore Eve is called the mother of us all: So before the Floud, Gen. 6. 18. and after 9. 9.

2. By this means there is great injury done to Infants, for of such is the King∣dom of Heaven * 1.187; it is a great evil to seclude any from the Ordinances that have a right, Gal. 3. 15. the Covenant of grace is also a Testament, there is no childe so young but he may have his name put in his fathers will, 1 Cor. 10. 23.

3. Hereby the practice and prayers of the Church are slighted, Consuetud▪ ma∣tris Ecclesiae in baptizandis parvulis nequaquam spernenda est, neque ullo modo super∣s••ua deputanda. August. de Genes. ad literam c. 22. The Pelagians of old and Anaba∣ptists of late are to be condemned therefore, who deny Baptism to be administred to children.

The main Arguments to disprove baptizing of Infants, answered.* 1.188

Object. Every one that is baptized is first to be made a Disciple by teaching, be∣cause Christ saith plainly Matth. 28. 19. Go teach all Nations and baptize them, thereby intimating that they should not baptize those who were not made Disci∣ples by teaching. Infants cannot be made Disciples by teaching, Ergò, Infants may not be baptized.

Answ. The major is false, and the proof brought for it doth not confirm it.* 1.189 For Christ doth not here prescribe a course to his Apostles to be observed toward all, but alone toward those Nations which were to be newly converted unto Christ, and there is a great difference betwixt these, and the Infants of beleeving Parents.

To the minor, I answer, by distinguishing; there are Disciples made actually and virtually. Infants cannot be made Disciples by teaching actually, but they are made such virtually by their Parents accepting of the Doctrine of the Gospel.

Object. All that are to be baptized have actual faith and repentance. See Mar. 1. 4. Acts 2. 37. onely such were baptized by the Apostles, as appears in divers

places, Whosoever believeth and is baptized, &c. Now Infants have not actual faith, but only an external profession of faith, Therefore they must not be ba∣ptized.

Answ. All that are to be baptized have not an actual faith, but onely an exter∣nal* 1.190 profession of faith, as appeareth, because even hypocrites are baptized that on∣ly make a shew to believe and repent. Infants have an outward profession of faith in their Parents which bring them to Baptism, and desire Baptism for them, for the profession of faith made by the Parents is to be taken also for the childe. The pla∣ces which shew how the Apostles baptized believers, do not prove that all must in their own persons make actual profession of faith, but only that such ought as are there spoken of, viz. men of years, to be converted from another Religion to Christianity. For in all places where mention is made of the Apostles baptizing believers, they have to do with persons converted from some other Religion to the Religion of Christ. Therefore those places prove only that all such ought to make profession of actual faith in their own persons, but they prove not that this is absolutely required of all to be baptized.

Object. Christ was not baptized till he came to years, Therefore we should de∣fer it till then.

Answ. He was circumcised in his Infancy, and so did partake of all Ordinances, (Luke 2. 21.) in the Jewish Church, as a member of the same, therefore he could not be then baptized, because the time of bringing in Gospel-administrations was not yet come.

2. There is not the same reason for us; this Ordinance was commanded by Christs institution, and commended by his example.

Object. What hath neither example nor precept, nor just consequence out of the Word to warrant it, that is evil, Gods Word is generally a lanthorn to our feet, and a light to our paths.

Answ. Baptizing of Infants hath a general and implicit precept for it, though not expresse and direct in so many words, Matth. 28. 19. Baptizing them; By Them* 1.191 our Saviour doth not mean only the persons themselves that are made Disciples, but them and theirs considered as a whole body, and a Nation to be made a Church to him. The believing Gentiles are graffed into the good Olive, in stead of the un∣believing Jews cut off, therefore in what sort those Jews stood in that Olive be∣fore their cutting off, in the same state stand these Gentiles since their graffing, seeing they are equally made partakers of the root and fatnesse of the Olive, Rom. 11. 17. Now the beleeving Jews stood so in the Olive, that every one did bring his seed into the same participation of the Olive with himself, so the whole body was counted to be in that alone, as well Infants as others. For the Apostle saith, The Promises are made to you and to your children; And Moses saith, That the little ones did enter into a Covenant with God, that he should stablish them for a people to himself,

and that he might be unto them a God, Deut. 29. 11. & 26. 16, 17. wherein Infants as parts of the whole body must be conceived. Therefore it will follow that when a Nation or people by believing and being baptized do avouch God for their God, and are avouched by God for his people, then the whole body of the peo∣ple so doing, their Infants and all comprehended are to be accounted so to avouch him, and are avouched of him, which being proved, we have here a precept to baptize such, because they also are part of the Nations made Disciples, not actually but virtually, as the Israelitish Infants could not actually make a Covenant with God, but virtually in their Parents.

Secondly, We have most probable examples, for we reade of housholds ba∣ptized,* 1.192 and therefore also children which were a part of the houshold, yea Act. 16. 33. it is said the Gaoler and all his were baptized, not all that beleeved, but all his, whereby it is most probable that he had Infants which were baptized, for else why is it said all his, not all those that believed or received his Word; or if he had no such Infants it is all one: For had there been Infants, this shews they should have been baptized seeing they were some of his. Indeed it is said, He did preach the Word to all in the house, but they were not all his, and perhaps not all baptized, for it is not said, they did believe; but whether they did or no, he did, and whe∣ther they were baptized all of them or no, yet all his were. For it is no news for a Goaler to have more in his house then be his, even strangers from his Fa∣mily.

Acts 16. 15. 1 Cor. 1. 16. the Apostles baptized whole houses without any exce∣ption and distinction of person and age, that Infants are comprehended under hou∣ses and families, it is evident by the use of the whole Scripture, Gen. 14. 16. & 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. & 16. 31.

Parents must bring their children therefore to Baptism with an high esteem of that Ordinance, and with fervent prayers to God for his blessing upon it, that it may be effectual for their regeneration. Set a day (at least some good time) a∣part* 1.193 to seek the face of God, to confesse thy sins, chiefly the original sinne which thou hast derived to thine Infant, lament it in thy self, and lament it in and for him, Baptism cannot be reiterated as the Lords Supper, therefore what thou canst do but once for thy childe, be careful to do it in the best manner.

Parents should offer their children to God in Baptism:

• 1. With earnest prayers to God for a blessing on his Ordinance.
• 2. In faith, plead your right with God, he hath promised to be the God of his people and of their seed, there are promises which sute with the Ordinance, Deut. 13. 6. Isa. 44. 3.
• 3. With reverence, Gen. 17. 2, 3. 2 Sam. 7. 18, 19. their hearts should be affected with that great priviledge, that God should take themselves and their seed into the Covenant.

The Baptism of Infants without a weighty cause, and in a sort compelling, is not to be deferred:* 1.194

First, Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it.

Secondly, Because this delaying of it shews a kinde of contempt of the Or∣dinance.

It was a common but an erroneous practice even in the Primitive Church, to deferre their Baptism till they were old, so some of the Christian Emperours,

because an opinion prevailed upon them that Baptism discharged them of all sinnes.

I think that the delay of Baptism which Constantine and some others were guil∣ty of, did creep in among other corruptions, and was grounded on the false do∣ctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism, which afrighted poor people from that speedy use of it which the Scri∣pture prescribeth. M^r Baxt. Inf. Church-memb. par. 2. c. 15.

Constantine much esteemed and favoured Eusebius who was a very subtil and ma∣licious Arian, and yet Constantine even to his death extreamly hated and detested Arianism, one token of which love was his receiving the Sacrament of Baptism at his hands, when he was extreamly sick, and near his death. Crakanth Defence of Constant. c. 6. See p. 80. to 86. & 92, 93.

But Constantine received Baptism at Eusebius his hands, when he was a Catholick Professour, and earnest in that profession. The Apostles and Christ himself held communion, and received the Sacrament with Iudas, Matth. 26. 23. &c. so long as he kept the outward and catholick profession, though in his heart he was an A∣postata, yea Devil, Id. ib. p. 96, 97.

Chrysostom and Gregory Nazianzen (saith Grotius) were not baptized till they were twenty years old at least.

Plerosque Baptismum suum distulisse in articulum mortis, res est notissima ex Historia Ecclesiastica; unde Clinicorum nomen. Maresius de precibus pro mortuis.

Augustine, Ierome and Ambrose, were baptized when grown up men, yea, but when they better understood the point, they disallow neglect of childrens Ba∣ptism, as the Parents sinne, as Ierom in his Epistle to Laeta, and Augustine frequently, and so Ambrose, all one for Poedobaptisme, as an Ordinance of God, and so as counting it sinne to neglect it. Cobbet of Baptism, part. 2. Sect. 5.

Some hold that only Infants of Church-members are to be baptized.

But although the Parents of those Infants be not members of any particular* 1.195 Church, yet if they be members of the universal Church, as they are certainly if they be baptized and professe the Catholick Faith, that is enough for the admini∣string of Baptism to their Infants, otherwise there will be no difference between their Infants and the Infants of Turks, which is not to be admitted.

We admit children to Baptism:

• 1. By vertue of their remote Parents, who may be good though their immediate Parents be bad, Act. 2. 39.
• 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized, be the Parents themselves never so wicked, Vide* 1.196 Ames. Cas. Consc. l. 4. c. 27.

Whether the use of Witnesses be necessary.

Peter Martyr in loc. Commun. cals it utile institutum, a profitable constitution.

In ancient time the Parents of children which were Heathen and newly conver∣ted to Christian Religion, were either ignorant and could not, or carelesse and would not bring up their children agreeably to the Word of God, and the Reli∣gion which they newly professed. Hence it was thought meet, that some persons

of good knowledge and life should be called to witnesse the Baptism, and promise their care for the childrens education.

It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years. M. Perk. Cas. of Consc.

It was but a bare prudential thing in the Church, whether it were Hyginus of Rome, that first brought in God-fathers and God-mothers about the year of Christ, 140. as Platina and others write, or some other, it is not greatly material. Ford of the Covenant between God and man. Vide Zepperum de Sac. Some urge Isa. 8. 1, 2, 3. for it.

Because from the beginning those that were of years when they were to be ba∣ptized were asked divers Questions, Whether they believed? Whether they re∣nounced the Devil? The same custom also remained even then when Infants alone were offered: and the Papists cannot be moved from thence, Chamier. de Canone lib. 11. c. 9.

The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Ba∣ptism unto young children. Cartw. on Mat. 3.

Whether the immediate or remote parents give the children a right to Ba∣ptism?

Some * 1.197 say immediate Parents only can give the children a right.

Because if we go higher to remote Parents, Where shall we then stop? May we go to Noah or Adam (say they?) Where shall we stay? Why may not the chil∣dren of Jews and Turks then be admitted into the Church, since they formerly de∣scended from believers? This Objection carries some force with it, and there is a very strong Objection likewise against this opinion, since those for the most part that maintain this, say, the Parents that give the federal right to their children must be visible Saints or Church-members, as they phrase it. The Argument then is this, The wickednesse of a Jew could not prejudice the childes right that was to be circumcised, therefore neither the wickednesse of a Christian a childes right that is to be baptized. And whether their Baptism be not null which had no right, and so they ought to be rebaptized, should be seriously considered by them that hold that tenet.

Quest. What if the immediate Parents be believers only in shew?

Answ. 1. The profession of the faith is sufficient: 2. Children have right to Baptism by vertue of the first Covenant with Abraham, in whom we have as true an interest as the Jews ever had, Act. 8. 12, 13, 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe: for then Hezekiah should not have been circumcised, because he had a wicked father. Master Lyfords Principles of Faith and good Conscience, Chap. 49.

Object. The children of the faithful only are to be baptized, because only those Infants are judged to be in the Covenant, and only holy.

Answ. 1. We are not to regard the ungodlinesse of such as are their natu∣ral Parents of whom they were begotten, but the godlinesse of the Church, in which and of whom they were born: for the Church is as it were their mother.

2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life, Rom. 11. 16. By the name of root in that Nation of the Jews, he doth not understand the next Parents who peradventure were prophane and ungodly, but those first Parents of that people, viz. Abra∣ham, Isaac and Iacob, to whom the promise was made, and the Covenant confirmed.

They are to be baptized who in charity may be thought to be in the Covenant. Such are all that professe them to be of the Christian faith, and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism.

Parents being in the Church by the profession of Christian Religion, their children are within the Covenant, Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church.

2. By Parents are to be understood not those alone of whom children are imme∣diately begotten and born, but their Progenitors and Ancestors also who feared God and lived in the Church, though many generations before. For God made not his Covenant with Abraham and his immediate seed only, but with all his seed after them in their generations, Gen. 17. 7.

Lastly, Be the next Parents whosoever they will be, yet their children being born in the Church, the Church is their mother, and the faith and piety of the Church investeth such as are born in her unto the Covenant. Down of the faith of Infants.

Either by Baptism men are admitted into the particular Church, or the whole Church, or no Church: but not into the particular Congregation, no man is ba∣ptized into the particular Congregation, it is not the seal of the particular Cove∣nant: therefore it is into the whole or none: If a Heathen be converted in a Con∣gregation, first he receives Baptism, afterward is admitted a member of the parti∣cular Congregation. M. Huds. Vindicat. c. 5. See him c. 6. p. 134, 142.

A baptized person is baptized not to that particular Church onely, but to all Churches, and in every particular Church where he cometh he hath all the pri∣viledges of a baptized person. All circumcised persons had right thereby to eat the Passeover in any society, Exod. 12. 4, 48. Deut. 16. 1, 2. In the place where* 1.198 God should choose to put his name there: so all baptized persons have right to the Lords Supper, in every Church where God hath set his name. M. Ainsworth to M. Paget.

Sealing the promise by an initial Sacrament, is not onely in reference to a par∣ticular Church, either National or Congregational, but principally in reference to the Catholick Church. Churches Divine Warrant of Inf. Bapt.

M. Ball in his Catechism hath this passage. Baptism is a Sacrament of our ingraf∣fing into Christ, Communion with him, and entrance into the Church, for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself; It doth (saith he) solemnly signifie and seal their ingraffing into Christ, and confirm that they are acknowledged members of the Church, and entred into it. And that we are thereby admitted members, not of a particular Congregation, but the Catho∣lick Church, appears, because we are baptized into one body, 1 Cor. 12. 13. See M. Huds. ib. Quaest. 2. p. 239. See p. 238.

Whether the children of Infidels (viz. Jew••, Turks and Pagans) may be baptized?

Baldwin a Luther an Cas. cons. l. 4. c. 8. cas. 8▪ maintains it lawful to baptize the children of professed Infidels, if jure belli, * 1.199 or the like way they come to be un∣der the power of Christians, but he saith, Si Infans valetudinis sit satis firmae, utile est, ut prius in principiis doctrinae Christianae instituatur, quàm ad Baptismum afferatur.

Rivet on Gen. 17. allows the baptizing of the children of meer Pagans, if they be in the power of Christians to dispose of them as their own, in that Abra∣hams servants bought with money, or born in his house were to be circum∣cised.

There is a large promise to Abraham, stretching Covenant to his seed, not only to the children of his own body, and to his proselyte servants, but also to all them that were born in his house, or bought with money, Gen. 17. 12, 13. which hap∣pily may grant so much liberty to a Christian Sponsor, that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own, it may be baptized as his own.

Whether the children of Papists may be baptized.* 1.200

Many hold that the children of Papists being either offered by them, or in the tuition of others, are not to be excluded from Baptisme, since the Papists

(though grosly erroneous) do professe the substance of Christian Religion.

Baptism celebrated in the Church of Rome is true Baptism, because albeit the Papacy be not the true Church, yet the true Church is in the Papacy, God preser∣ving the remnants of it in the middest of the bowels of Antichrist. Attersol of the Sacrament, lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7.

I dare not wholly take away the name of a Church from Rome. I know that Antichrist shall sit in the Temple of God: That Baptism cannot be administred out of the Church: And when the entire form of Baptism is observed, S^t Augustine is resolved, Non haereticus, sed haeretici manu Christus baptizat. Therefore the Councel of Nice determined very gravely, That there should be no rebaptization of such as were baptized by hereticks. Doctor Hampton in his Sermon on 1 Iohn 2. 19.

Although there be many devises of men sinfully annexed to Baptism in the Church of Rome, and some wicked opinions erroneously held concerning it among them: yet Baptism both was there, Rom. 6. 34. & 1. 7. as Gods Ordinance, before these corruptions and errours, and so hath been continued in that Church to this day; and ought also still to be retained: the corruptions only and the errors being renounced and rejected. Iohnsons Christian Plea, ch. 3. p. 53.

There is one Baptism, as there was one Circumcision. And Baptism had in the Apostate Churches of Christians, is answerable to Circumcision retained in Israels Apostasie. Now Circumcision being once received in the Apostasie of Israel, was not repeated again at their returning to the Lord, and leaving of their idolatrous wayes to serve him according to his Word: but they that were so circumcised were (without any new Circumcision of the flesh) accepted at Ierusalem, and ad∣mitted to the Passeover, of which none might eat that was uncircumcised. In like manner also, Baptism being once received in the Apostatical Churches of Christi∣ans, is not to be repeated again, when any so baptized return unto the Lord, and forsake their Idolatries, submitting themselves to the truth of the Gospel, Iohns. ibid. c. 3. p. 27.

Whether the children of such as are excommunicated, may be baptized?* 1.201

M. Cotton and M. Hooker oppose this, The Sacraments (saith he) are given to the visible particular Churches of Christ Jesus, and to the members thereof; such therefore as are cut off from their member-like Communion with the visible Church, are cut off also from the Seals of that Communion, Baptism and the Lords Supper. As therefore we do not receive an Heathen to the fellowship of the Supper, nor their seed to Baptism, so neither dare we receive an excommuni∣cate person (who is to us as an Heathen) unto the Lords Supper, nor his children to Baptism.

M. Perkins in his Cases of Conscience, lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ (though cut off for a time upon some offence committed) have right to Baptism.

Attersol of the Sacraments, l. 2. c. 6. saith, The children of excommunicate per∣sons may be baptized.

Repetition of Baptism, or Rebaptizing.* 1.202

There is but one Baptism, as there is but one body, Ephes. 4. 5.

Reasons against Rebaptization of such as are rightly baptized:

• 1. Baptism is primarily and properly the Sacrament of our new-birth, Tit. 3. 5. of our insition into Christ which is done but once * 1.203.
• 2. In no place where the institution of it is named, is there any mention di∣rectly or by consequence of any rebaptizing of it, nor any order taken about it, whereas in the other Sacrament we have a Quotiescunque in the very Institution.
• 3. Baptism succeeds Circumcision, which was but once administred, nor to be administred any more, as is clear from the total silence of the Scripture, and ••osh 5. 4.
• 4. It is numbred among Heresies in the ancient Church to reiterate a Baptism, which was acknowledged to be valid. M. Martials Def. of Infant-Bap. p. 68.

The Errour of Rebaptizing arose upon a corrupt understanding and interpreta∣tion of that place, Act. 19. 5. They are not the words of Luke the writer, but of* 1.204 Paul the speaker, continuing his speech of Iohns Disciples and hearers, and are not to be understood of the twelve Disciples.

Some prove from that place that Iohns Baptism and Christs do differ, but few urge it ••or the reiterating of Christs Baptism.

Baptisma est irreiterabile Sacramentum. Galatinus de Ar••an. Cathol. verit. lib. 10. cap. 3.

The Anabaptists (or Antipoedobaptists) themselves will rather deny our Baptism to be a Sacrament, then grant a necessity of rebaptizing.

Private Baptism.

From S^t Iohns preaching and baptizing in open meetings, we conclude that both* 1.205 preaching and baptizing ought to be in publick Assemblies.

The Baptism of Midwives and in private houses, rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed, whenas Christ takes it there by a borrowed speech, for the Spirit of God, the effect whereof it shadoweth out, cleansing the filth of sin, and cooling the great heat of an unquiet conscience, as water washeth the thing which is foul * 1.206 and quencheth the heat of the fire.

It is not a private action of faith, but publick, and of the whole Congregation,

whereby another member is received into the visible Church, and as it were in∣corporated into the body, all ought to have their part in it, as they are members of the same Church, and so it ought to be then done when all may best t••ke* 1.207 knowledge of it. As in Corporations both of the Universities and also of the Ci∣ties and Towns, none are admitted in them but in a full Congregation, or in a pub∣lick Assembly where all may be present, and give their consent: So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest, and when all may most conveniently be present, which is the Lords Day.

There was no publick Assembly when the Eunuch Acts 8. and the Goaler, Acts 16. were baptized.

Whether wanting Water, we may baptize with Sand, or Water distilled and* 1.208 compounded?

This came at first from that opinion, That they are damned which die unba∣ptized.

The Minister may not baptize with any other liquor and element, then with na∣tural, common and ordinary water.

We may allow mixture of water with wine in the Lords Supper, as well as the mixture of compound water with common in the Sacrament of Baptism.

If no composition may be used, then much lesse may any other sign be used, and so the element clean changed, and the Ordinance of God altered: for the Church of God hath no liberty to bring in any other sign in place of water. See Levit. 10. 2.

Whether it be lawful to use the sign of the Crosse in Baptism?

In S^t Augustines time, yea before it, the Christians as they used to sign their* 1.209 fore head with ••he Crosse in token that they were not ashamed of Christ crucified, (whom the Jews and Gentiles reproached for the death which he suffered on the Crosse▪) so they brought thereof into the Sacraments, and used both the figure of the Crosse, and crossing in other things of God also. Doctor Rainolds against Hart, p. 504.

In the Revelation the worshippers of the Beast receive his mark, and the wor∣shippers of the Lamb carry his mark, and his Fathers in their fore-heads. Hence came the first use of the Crosse in Baptism, as the mark of Christ, into whom we are initia••ed, and the same afterwards used in all Benedictions, Prayers and Thanksgivings, in token they were done in the name and merit of Christ cru∣cified. Mede on Ezek. 20. 20.

Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it, who would not have thought this a decent ceremony at the admini∣stration of Baptism, to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them? D. Burgesse. See

Weemses Christian Synagogue, p. 208. and Boyes his Remains, p. 166. and Masons Sermon on 1 Cor. 14. 10.

The unconformists dispute against the Surplice and Crosse, not onely as monu∣ments* 1.210 of Idolatry, but as signs analogical of mystical or sacramental signification, in nature and use, one with the Jewish Ceremonies, a will-worship, having no ground nor warrant from the Scripture, and against the second Commandment. M. Ball.

The Heathens did object to the Christians in time past in reproach, That the God which they beleeved in was hanged upon a Crosse. They thought good to testifie therefore that they were not ashamed of the Sonne of God by the often using of the sign of the Crosse. But we now live not among Turks that contemn the Crosse of Christ, but Papists which esteem more of a wooden Crosse then of the true Crosse of Christ, that is, his suffering. We ought therefore to take away the use of it, to take away the superstitious estimation of it. Cartwrights Reply to D. Whitgift in Defence of the Admonit. pag. 136. See Parker of the Crosse per totum, and part. 1. cap. 3. pag. 106. against symbolical, sacramental, sig∣nifying signs in the worship of God, he urgeth that of the Civil Law, Nemo est signandus in fronte, quia non debet facies hominis ad similitudinem Dei formata foedari.

CHAP. IX. The Lords Supper.

THere are divers names and appellations of it, of which Casaubone speaks Ex.* 1.211 16. ad Annal. Eccles. Baron.

This Sacrament is called The a 1.212 Supper, from the time of its institution, because it was instituted by Christ after a common Supper, and the eat∣ing of the Paschal Lamb, in the night in which he was betrayed, 1 Cor. 11. 23.

This word Coena is not liked of the Roman Church, because it signifies a com∣mon Supper, and by consequent cannot be applied to private Masses, nay nor to publick Masses neither, in which oftentimes the Priest eats all alone. Scena est pla∣nè, non Coena Dominici corporis & sanguinis id quod agitur. Sacerdos ad altare assi∣stit, theatrali veste magnificè indutus. Post multas gesticulationes manuum, multas corporis gyrationes, tandem crustulum manibus supra caput elatis, elatum à populo aver∣sus ostendunt. Audiunt qui ad sunt quod non intelligunt, vident quae non percip••unt, adorant quod nesciunt. Simplicii Varini. Epist. de libro postumo Grot. p. 263.

The Lords Supper, 1 Cor. 11. 20. b 1.213 because instituted by Christ our Lord. The Fathers often call it so. Cyprian hath written a Tractate, De Coena Domini.

The breaking of Bread, Acts 2. 42. & 20. 7. The breaking of the Eucharist, so the Syriack in both places. Vide De Dieu, because it representeth the crucifying of Christ.

The Eucharist, so it was called not long after the Apostles, because the Evan∣gelist Luke and the Apostle rehearsing the institution of this Sacrament, do

write that Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did give thanks, Luke 22. 19. 1 Cor. 11. 24. and it is al∣so still celebrated in the Church with thanksgiving. This title is used by the Fa∣thers and Reformed Churches.

The Table of the Lord, 1 Cor. 10. 21. because our Lord Christ instituted this Sa∣crament, and celebrated it at a Table, and the Apostles received it there. See Mat. 26. 20. Mark 14. 18. Luke 22. 14. Iohn 13. 12.

A Communion, 1 Cor. 10. 16. because it is a bond of that mutual charity and sym∣bole of the brotherly unity which is among all the faithful, 1 Cor. 10. 17.

The Papists acknowledge no Communion in participating of this Sacrament, no marvel therefore if they dislike the name.

It is called by the Ancients Syn••xis, which is a Greek word, and signifies the same with Congregation, or a meeting together, 1 Cor. 11. 20. it is a collection, gathering together, or assembling of the faithful.

The Papists call it A Masse, The Sacrament of the Altar, and The Sa∣crifice.

Some things are necessary in their nature, as love and fear of God; Some on∣ly* 1.214 by a Law are necessary to our life, so all institutions of Christ. Paul cals it the Lords Supper, which imports Christ the Author, as indeed he was, as the Evan∣gelists do witnesse. See 1 Cor. 11. 23. It is a standing Ordinance, he enjoyns the use of it, Till the Lord come, ver. 26. which cannot be meant of coming in the Spirit, for so he was already come according to his promise made before he depart∣ed from the world.

The Lords Supper is thus described by one:

It is an Institution of Christ or second Sacrament of the New Testament, con∣sisting of bread and wine, wherein by performance of divers acts about it the Co∣venant of Grace is confirmed to every worthy receiver. This is too obscure and confused.

Others thus:

It is the second Sacrament of the New Testament instituted by Christ himself, wherein by taking and eating of bread, and by taking and drinking of wine, the Covenant of Grace is confirmed to every worthy receiver.

It is the eating and drinking of consecrated bread and wine given to seal up our feeding and nourishment in Christ Jesus.

Doctor Featley in his Grand Sacriledge of the Church of Rome, c. 15. thus defines it, It is a Sacrament of the New Testament, sealing unto us the perfect nourishment of our souls, by the participation of the sacred elements of bread and wine.

Doctor Go••ge in his Catechism thus defines it, It is a Sacrament of our spiritual nourishment, wherein by receiving of bread and wine according to Christs institution, our Communion with Christ is represented and sealed up unto us.

It is a Sacrament of our nourishment and our growing up in the Lord Jesus, and* 1.215 therefore it is appointed by him to be frequently used, as being one of the stand∣ing dishes which the Lord Christ hath provided for the daily diet, and the houshold provision of his faithful ones who are of his family, 1 Cor. 11. 26, 34. Bread su∣stains the hungry, Wine refreshes the thirsty, both satisfie to the full: Christ saves perfectly all that come unto him. Hookers Survey of the Summe of Church-Discipline, part 3. c. 2.

Here we have more immediately to do with the person of Christ: we draw high to God in prayer, but we become one with him in the Supper, 1 Cor. 10. 16. here are the sweetest refreshings that ever we receive, other duties seem rather to be our work, this is our meal: all other duties are to fit us for the Supper, Examina∣tion, the Word, Prayer. This is a duty of the highest and most mysterious signi∣fication, Epitome Evangelii: here are the benefits of the Covenant in one rite, 1 Cor. 11. 25. the whole contrivance of salvation is represented in a bit of bread

and drop of wine, it is a duty wherein God seals up to his people the assurance o•• his love and special favour, Iohn 6. 33.

The Lords Supper is,

• 1. A spiritual medicine to cure the remainder of corruption.
• 2. Spiritual food to strengthen our weak graces.
• 3. A spiritual cordial to comfort our distressed consciences.
• 4. A strong obligation to all acts of thankfulnesse and obedience unto Jesus Christ.

What are the special and spiritual ends for which the body and bloud of Christ is exhibited and applied in the Lords Supper?

1. In the transacting of the services there done the whole Covenant of grace is sealed and personally applied, the body and bloud of Christ may be held forth in a Sermon, God renews unto them all that he hath promised, Matth. 26. 22▪ This Cup is the New Testament in my bloud, as the New Testament is founded in the bloud of Christ, so it is exhibited and sealed therein.

2. It serves for the nourishing and building up of his people in all graces, it is called eating and drinking, He that eats my flesh and drinks my bloud.

Two things are comprehended under nourishment:

• 1. The maintenance and preservation of the stock of spiritual life which we have got already, as by our meat and drink we are preserved and continued in our life.
• 2. In children it serves to augment their parts, make them larger, stronger, the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation.* 1.216

The Sacraments are not properly Seals unto our faith, but of the Covenant. They may be said to be seals of our faith consecutivè, by a consequence of speech, because as seals confirm a thing, so faith is confirmed and strengthened by recei∣ving; but they are not formaliter, in a true proper sense, seals unto any thing but the Covenant.

All graces are nourished and increased by the Lords Supper, because the new Covenant is sealed, but three cardinal Graces especially, as in the body: nourish the stomack, liver, brain, heart, lungs, nourish them and you nourish all the rest.

• 1. The in-dwelling vertue of the Spirit of God, they receive an increase of the Spirit.
• 2. Faith, nourish that and you nourish all, it is called the life of faith. Faith is the condition of the Covenant, and we seal to our condition.
• 3. Love to God and his people, it doth enflame thy love to God and his people, it is a communion, we are all made one Spirit.

This Sacrament doth not beget but increase and strengthen Grace where it is already wrought.

Christ is conveyed in this Sacrament by way of food. The Word was appointed to work conversion, Faith cometh by hearing; This ordinance is not appointed for con∣version, but it supposeth conversion, it seals mens conversion; therefore in the Primi∣tive times they let all come to the hearing of the Word, and then when the Sermon was done, there was an Officer stept up and cried, Sancta Sanctis, Holy things for holy men, and then all others were to go out, and therefore it was called missa (though the Papists did corrupt it, and so called it the Masse afterwards, by mixing their own inventions in stead of the Supper of the Lord, but it had that name at first) because all others were sent away; and only such as were of the Church and accounted godly stayed.

Reasons. 1. The nature of it, being the seal of the Covenant of Grace requires it, it must be supposed that all which come hither must be in Covenant with God. The condition of the Covenant of Grace, is, Believe and be saved, therefore it is appointed for believers.

Secondly, It is the Ordinance of spiritual nourishment, there must be first life before there can be any nourishment received in. If it be appointed to

nourish and increase grace, then surely there must be grace before.* 1.217

Thirdly, We are required to examine our selves, 1 Cor. 11. and of our godliness, examine what work of God hath been upon the soul.

Fourthly, It is a Sacrament of Communion with God and with the Saints, and What Communion hath light with darknesse? Or, What fellowship hath Christ with Belial?

All ignorant prophane scandalous persons, and such as are meerly civil are hence excluded.

Conversion is sometimes (and that improperly in Scripture, as Matth. 18. 3.) ta∣ken for the renewed exercise of faith and repentance in one that is already convert∣ed, but the Question is, Whether the first work of Regeneration, the infusing of the first habits, principles and seed of grace, be effected by the Lords Supper re∣ceived?

It is one thing to be converted at a Sacrament, another to be converted by the Sacrament; There is some expounding, praying. It is one thing intentionally to convert as an Institution, and another accidentally to convert as an occasion. Philip Goodwins Evangelical Communicant.

The Assembly upon these grounds thought it fit that scandalous sinners (though not yet cast out of the Church) should be suspended from the Sa∣crament.

• 1. Because the Ordinance it self must not be prophaned.
• 2. Because we are charged to withdraw from those who walk disorderly.* 1.218
• 3. Because of the great sinne and danger both to him that comes unworthily, and also to the whole Church. The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6, 14, 15. 1 Cor. 11. 27. to the end of the Chapter, com∣pared with Iude v. 23. 1 Tim. 5. 22.

Another proof added by the Assembly, was this, There was power and autho∣rity under the Old Testament to keep unclean persons from holy things, Levit. 13. 5. Numb. 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Ana∣logy continues under the New Testament, for the authoritative Suspension from the Lords Table, of a person not yet cast out of the Church.

Wicked men (saith Master Hildersam) should not be admitted to the Ta∣ble of the Lord, Ezra 6. 21. holy things are prophaned thereby, Ezek. 22. 26. 1 Cor. 5. 6.

There should be a publick confession for scandalous sins. David was more ho∣noured for this, Psal. 51. then dishonoured for his sinne. Salomon left his Ecclesia∣stes as a monument of his Repentance. Paul frequently mentions his faults, Tertul. de poenit. and others speak of it.* 1.219

Ebrius, infantes, erroneus, atque furentes, Cum pueris, Domini non debent sumere corpus.

It was their great sinne in the Church of Corinth, that they did not cast out the* 1.220 incestuous person, and it was a commendation to that Church, Revel. 2. that they could not endure the Nicolaitans.

A prophane person in Augustines, Chrysostoms time, Tertullians and Cyprians time, in Pauls, in Iohns time, could not come to the Sacrament. They are called Tremenda mysteria, mysteries which the soul is to tremble at, the Fathers call it the most terrible day and hour, as if it were a day of Judgement.

This Suspension is called by the Schoolmen, Excommunicatio minor.

The power of suspending one from the Sacrament, is given not uni, but unitati, to the Eldership, not to any one either Minister or Elder. M. Gillesp. Aarons Rod bloss. l. 3. c. 1.

Church-officers should not admit all promiscuously, but be careful whom they admit to the Supper.

That they be not cruel to the souls of them they admit, and to the Nation, and their own souls, by being guilty of other mens sinnes. Pareus said to those of Heidelberg, When I see your Sacrament prophanation, I wonder not at the warre.

Of receiving with the wicked.

It is lawful to joyn with a known unsanctified man in the service of God, 1 Sam.* 1.221 15. 30, 31, Christ knew Iudas to be an hypocrite, a devil, a traitor, yet admitted him to be at the last Passeover which ever he received, though not to the Supper▪ for that was not administred till his departure, not because it had been unlawfull to have received with him.

Because the Lord who commandeth his worship, never puts in any such limitati∣ons and exceptions, unlesse a wicked man be present.

Object. Christ was the Son of God, and as so knew the theft and hollowness of Iudas, and therefore his example in this case cannot be our warrant.

Answ. Though he did know as God his wickednesse, yet he did receive the Passeover with him as man, and how he came by the knowledge of his faultinesse it matters not, since he knew him faulty. Therefore our Saviour also went up to the usual feast, and to the Temple, when he was sure to meet there with the most abominable Scribes and Pharisees, 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli, Hophni and Phi∣neas, there not alone with wicked people but Priests they did partake in divine service.

Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it, because the sinful carriage of Eli's sons, caused men* 1.222 to abhorre the offering of the Lord: but note the reason why the offering became abominable, because they offered not the Sacrifice according to the Command∣ment of God, they would not have sodden flesh but raw: If the doctrine of the Sacrament be corrupted, if it be celebrated under one kinde, if water be mingled with wine, this is to pollute the Ordinance.

Object. We are commanded to separate our selves from the wicked, and to come out from amongst them. 2 Cor. 6. 17.

Answ. We must indeed come out from amongst those which do serve false gods, and separate our selves from the familiar society of wicked persons, but other se∣paration was never practised by any Prophet or Apostle, or ever meant. Immedi∣ately there it follows, Touch not the unclean thing, that is, do not joyn with others in their pollutions, Ephes. 5. 6, 7, 11.

Some say he speaks to professours of Christian Religion concerning Heathens, to leave familiar fellowship with them, as joyning in marriage, and the like, which is the thing he had spoken of immediately before.

To have none good is the property of a Church malignant, to have all good and none bad is the property of the Church triumphant, to have some good and some bad is the property of the Church militant.

Men openly wicked and scandalous should be cast out of the Congregation of Saints, but it follows not that because such should be cast out and be not, therefore others should abstain from the Assemblies of the Saints.

The Brownists abstain from coming to the Word and Sacrament amongst us, be∣cause

many openly prophane and known wicked men are admitted to our Assem∣blies, therefore they think they cannot with good conscience serve God with such persons, but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues. See M. Hilders. on Iohn 4. 22.

This Ordinance (saith M. Burroughes a 1.223) must be received in a holy Communi∣on, or in a Communion of Saints, 1 Cor. 10. 16, 17. therefore all that come to re∣ceive the Sacrament, must so come as they must be one body, one spiritual corpo∣ration.

This Sacrament (saith he b 1.224) is not defiled to the right receivers of it, meerly because wicked men are present there, but because the Congregation neglects their duty of casting out the wicked from thence, when they discover themselves. The example of the incestuous Corinthian, 1 Cor. 5. (saith he) is a plain place for it, A little leaven leaveneth the whole lump. The Lump there is the Church communi∣on, and the Leaven the incestuous person; while this leaven continues, if you do not your duty to cast out this scandalous person, your whole lump, your whole communion will come to be defiled. Particular persons and communicants come to be defiled in this, if they neglect the duty that belongs unto them as Christians, Matth. 18. 15, 16, 17. if thou ••ast done this duty to all scandalous persons in the Congregation, then the sinne be upon the Church, thou maist receive the Sacra∣ment with comfort, though wicked men be admitted there.

As I never found one word in Scripture where either Christ or his Apostles de∣nied admittance to any man that desired to be a member of the Church, though but onely professing to repent and believe; So neither did I ever there finde that any but convicted Hereticks, or scandalous ones (and that for the most part after due admonition) were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest, c. 4. Sect. 3. See more there.

The rest of the Congregation is not polluted by the mixture of unworthy per∣sons with them, unlesse they be consenting to their wickednesse, no more then in the duties of hearing and prayer with the wicked in a mixt Congregation. M. L••fo. Princip▪ of Faith and a good Consc. c. 52.

For that Objection, A little leaven leaveneth the whole lump.* 1.225

Answ. This is a Metaphorical speech, the meaning of it is not, that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God, that whosoever joyneth with them is polluted, but alone this, One sinner suffered and not punished, the infection spreads farther and farther.

Objection. We are commanded not to eat with a brother, if he be so and so.

Answ. It signifieth to have familiar civil society with them, in inviting them* 1.226 or feasting them. But if one may not have familiar civil conversation with such, much lesse may he eat with them at the Sacrament. It follows not, for in with∣drawing our selves from them we punish them, and shew our dislike of them, but in withdrawing our selves from the Sacrament, because of them we punish our selves. The Church of Israel in the time of Hophni and Phineas was a mixt multi∣tude. In the time of Christ the Church of Ierusalem, for they plotted Christs

death, and had decreed to cast out of the Synagogue every one that should con∣fesse him.

M^r Downame * 1.227 saith, None ought to refrain coming to the Lords Table, because they see scandalous sinners and unworthy guests admitted. For

• 1. The Apostle, 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves.
• 2. Because the Apostles, yea even Christ himself did joyn with those Assem∣blies in the service of God, and particularly in the use of the Sacraments which were full of corruptions, both in respect of doctrine and manners, as viz. this Church of Corinth it self. See 1 Cor. 11. 21. The word usually signifies to be drunk, and here they are sharply reproved for a great fault.
• 3. Because one mans sinne cannot defile another, nor make the seals of the Co∣venant uneffectual to him who cometh in faith and repentance, and even hateth that sinne which he seeth committed, especially when he hath no power commit∣ted unto him by God and the Church, of repelling the wicked from this holy Communion.
• 4. Because the punishment denounced against unworthy receivers is appropria∣ted to them who thus offend, and reacheth not to the innocent because they are in their company, 1 Cor. 11. 29.

It were much to be desired (saith M. Downame) that all wicked persons were excluded from this outward Communion with the Saints (for what have dogs to do with holy things, or swine with pearls?) and it were a great comfort to the godly if none but such as are like unto themselves, had fellowship with them at this feast; our Love, Zeal, and Devotion is more enlivened in this action by our mutual prayers, when with one minde and heart we joyn together, yet it should not wholly discourage us from coming to this sacred Feast (though wicked per∣sons be there present) if we our selves be duly prepared. For though we would not willingly eat with slovenly persons, nor permit them to put their unclean hands into our dish, yet if we have a good appetite and cannot help it, we will rather ad∣mit such inconvenience then for want of food pine with hunger.

Theodosius the Emperour being a man guilty of rash effusion of bloud, coming* 1.228 upon a Sabbath-day to the place of publick worship, would have received the Sacrament: Ambrose seeing him coming, goes and meets him at the door, and speaks thus to him, How dare those bloudy hands of yours lay hold on the body and bloud of Christ, who have been the shedders of so much innocent bloud? Which speech did so startle him that he went away and was humbled for his sinne, and afterwards came and made his publick confession, and then was received in. Whence we may see that Kings, yea Emperours have been kept back from the Sacrament. * 1.229

The Canons of our Church (Can. 26.) straitly charge every Minister, That he shall not in any wise admit to the Communion any of his flock which are openly known to live in notorious sin without repentance.

Whether Iudas received the Sacrament of the Lords Supper?

M. Gillespie in his Aarons Rod blos••oming, chap. 8. holds he did not, and chap. 9.* 1.230 questions, Whether he received the Sacrament of the Passeover that night in which our Lord was betrayed: and chap. 10. saith, If it could be proved that Iudas

received the Lords Supper, it maketh nothing against the Suspension of known wic∣ked persons from the Sacrament.

One saith, The evidence of this fact hath ever appeared so fully to the Church, that this alone hath been ground sufficient to deduce their right of free admission.* 1.231 D. Drake in his Barre to free Admission to the Sacrament, pag. 5, 6. urgeth reasons that Iudas did not receive the Sacrament, and saith, that it makes nothing for free Admission if he did.

M. Selden De Synedriis veterum Ebraeorum cap. 8. saith, Seriò perpendatur, Judam ipsum, Furem, Proditorem, Scelestissimum, hisque nominibus satis notum & publicè* 1.232 peccantem in ipsa institutione cum reliquis undecim, Sacramenti Eucharistiae, juxta plerosque & Veterum & Recentiorum, participem fuisse, nec omninò ea interdictum. He hath much more there out of divers ancient and modern Writers to confirm that opinion.

At what time the Lords Supper was instituted:

Christ instituted it at night, because occasion so required: we have not the like occasion, therefore are not bound unto it. In Trajans and Tertullians time Chri∣stians* 1.233 did celebrate the Sacrament before day, * 1.234 Tempore antelucano, because of persecution they durst not receive it in the day time; in S^t Augustines time, Tem∣pore Antemeridiano, so now. It behoved that Christ should suffer at the time of the Passeover, to shew himself the true Passeover, 1 Cor. 5. 7. and immediately after the eating of the last Passeover should institute this Sacrament, to shew that now he abrogated the Jewish Ordinance, and did appoint this in stead of it. A fair intimation that Baptism follows in the room of Circumcision, as the Lords Supper doth the Passeover.

The consideration of this circumstance should be of great force to make us re∣spect and reverence the Sacrament, seeing Christ instituted it then when he was about to depart out of this life, and to suffer death for us: we usually remember the words of a dying friend.

The Elements of the Eucharist:

They are two, not only differing in number, but also in their kinde, Bread and* 1.235 Wine, the first of which is solid and belongs to meat, the later liquid and serves for drink. The body is sufficiently nourished if it have bread and drink. Christ cals himself both, Iohn 6. 58.

Bread because it strengtheneth the body is therefore called Christs body, and wine because it turneth into bloud, is therefore called Christs bloud. Isidor.

These two creatures are, 1. Of ordinary use, not rare, gotten in every Countrey.

2. Such creatures as God of old made representations of his grace, Isa. 25. 6. and 55. 3.

3. They are creatures best in their kinde, of all things we eat, bread is most nou∣rishing and universally necessary for all kinde of bodies, Panis à pascendo, and wine of all drinks.

1 Cor. 10. 17. We are all one body, in as much as we are partakers of one bread. The Analogy standeth thus, as many grains of Corn make one loaf of bread, and ma∣ny Grapes make one measure of wine in the Cup: So, many Christians partaking

faithfully of this Sacrament become one mystical body of Christ by the union of faith and love.

The Lord hath appointed those Elements to shew that men should come with an appetite and thirsting, to receive the Sacrament in ancient times was as much as de∣siderare, è cujus manu desideravit.

In Baptism we have one sign as the material part, in the Supper we have two signs, partly to note out our whole, full, and perfect nourishment in Christ, ha∣ving whatsoever is requisite for our salvation; and partly to shew a fuller remem∣brance of his death, for the wine which is a figure of his bloud, doth as it were represent it before our eyes. Attersol of the Sacr. l. 3 c. 5. Vide Aquin. Sum parte 3. Quaest. 74. Art. 1.

There are two representing signs in the Sacrament of the Lords Supper:

• 1. That we might know tha•• •••• Christ w•• have whole and perfect spiritual nou∣rishment,* 1.236 and whatsoever is ••••q••isite to ••al••••••ion.
• 2. For a more ••••vely representation of Christ his death and p••ssion, in which his bloud was separated from his body.

These elements are to be administred in both kindes severally; Christ at his last Supper delivered first bread by it self, and then wine, and not bread and wine to∣gether in a sop, or bread dipt in wine. In the sop the wine is not d••un•• but eaten.

Of receiving the Sacrament in both kindes, Bread and Wine.

The Communion was instituted by Christ in both kindes, as three Evangelists* 1.237 shew Mark 14. 23. & Luke 22. 20. Matth. 26. 27. It was administred by the Apo∣stles in both kindes, 1 Cor. 11. 26, 28. & 10. 16. It was received in the ancient Church for the space of fourteen hundred years in both kindes, as it is confessed by their own Councel of Constance, and that of Trent also. This was constantly pra∣ctised in the Church for divers hundred years, untill the Councel of Constance in the year of the Lord 1414.

Some Northern Councels there are (saith Bellarmine Tom. 3. de Sacr. Eccles. l. 4. c. 28.) where wine is not to be had, therefore for uniformity sake the Church thought fit that every where the Sacrament should be administred but in one kinde.

Although there be not wine or wheat in some Countreys, yet it may easily be carried to all, as much as sufficeth for the use of this Sacrament. Aquinas part. 3. Quaest. 74. Art. 1.

Object. Some (saith Bellarmine) are abstemious and abhorre wine, they cannot endure it, and it may offend sickly persons.

Answ. Extraordinary cases must not justle out ordinary laws and custom, Vi∣num in modica quantitate sumptum non potest multum aegrotanti nocere. Wine mo∣derately taken cannot much hurt the sick. Aquin ubi supra.

Object. Whosoever shall eat this bread or drink this Cup unworthily, shall be guilty of the body and bloud of Christ, the conjunction Or (say they) doth so dis-joyn both kindes, that it is free to take one without the other.

Answ. If this be true, then it shall be lawful also to take the Cup without the Bread, that disjunctive is put not for that it is lawful to take one kinde and omit the other, but that greater caution may be used, and he spake of both severally, because irreverence may be used in both signs, and to shew that it sufficieth not to carry our selves holily in part, unlesse we finish the whole action holi∣ly, otherwise in the same place Bread and Wine are joyned together eight times.

Object. Act. 2. 42. & 20. 7.

Answ. Suppose the bread of the Lords Table be there meant, yet it is a Synec∣doche* 1.238 whereby the part is put for the whole, otherwise you may as well say they had no thanksgiving, because Luke maketh only mention of prayers, as to say they had not the Cup, because mention is made only of bread, vers. 46▪ speaking of the common Table (from the similitude whereof the Lords Table is taken) he useth the same phrase of breaking of bread without making mention of any drink, he saith breaking bread they took bread, which can hardly be said of the Lords Supper.

Christ as fore-seeing the sacriledge of the Papists commandeth all, not to eat of the bread, but to drink of the Cup, Matth. 26. 27. Mark 14. 23. 1 Cor. 12. 13. and Mark saith, They all drank of it.

Certainly I perswade my self, that our Saviour expressed the note of universa∣lity, viz. in delivering the Cup to all, saying, Drink you all of this: and not so in giving the bread, of set purpose, to prevent that abuse which the Romish Church of late hath brought, by taking away the Cup. As in like manner the Apostle saith of marriage, It is honourable in, or amongst all men, Heb. 13. 4. and he saith not so of Virginity or single life, although it be honourable, because the holy Ghost foresaw, that some hereticks would deny marriage to be honourable amongst all, and prohibit it to some, viz▪ the Clergy. Which two Texts of Scripture the Romanists leudly pervert, and ridiculously contradict themselves in the interpre∣tation of them, extending all to the Laity in the one, and excluding the Clergy; and extending all to the Clergy in the other, and excluding the ••aity: Marriage is honourable among all, say they, that is, all, save Priests. Drink you all of this, that is, all, save the people. Doctor Featleys Grand Sacriledge of the Church of Rome, ch. 2.

Drink you all of this, saith the Author of the Sacrament: he saith not expresly, Eat you all of this; as foreseeing that impiety, which in time humane presumption should bring in upon and against his own institution, fulfilled in the Church of Rome at this day. B. Mountag. Answ. to the Gagger of Protest. Sect. 36.

The Papists say, That the universal particle All belongs to the twelve Apostles, who were Priests, say they, and alone present at the institution of this first Sup∣per, and therefore it belongs only to Priests, not Lay-men, and they receive the bloud with the body ratione concomitantiae. By this reason they may as well take away the bread from the people.

The Apostles in the first Supper did not represent the order of Priests, but the whole Church of Communicants, and Christ administred the Sacrament to them not as Apostles, but as Disciples, therefore Paul extends this particle All, to all the Christians in the Church of Corinth, and to men of all order, condition, state and sex, 1 Cor. 11. 25, 26, 27, 28, 29. The Sacrament represents Christs death and his bloud shed out of his veins, Matth. 26. 27, 28. That Helena of concomi∣tancy, which the Lutherans also admit, (as we may see in * 1.239 Gerhard) doth abound with so many absurdities, and was so unknown to antiquity, that it is a wonder that judicious men will defend it, only that they may maintain their figments of Consubstantiation and Transubstantiation.

This Argument from Concomitancy proveth as well that they may drink the wine only, and not receive the bread.

2. Though Christ wholly be sealed to us in the use of the bread really, yet not wholly sacramentally. Vide P••cher. de missa cap. 4.

Object. Bellarmine de Eucharist l. 4. c. 25. saith, There is a plain difference be∣tween the Bread and Cup, for 1 Cor. 11. he saith of the Bread absolutely Do this, but of the Cup conditionally, As oft as ye do it, therefore those words do not sig∣nifie that the Cup should alwayes be given when the Sacrament is administred, but they only prescribe the manner, that if it be so, then it should be done in memory of Christs passion.

Answ. But this is a most frivolous cavil, for the words do both command the thing, and also shew the end of doing it. In the verse immediately following the Apostle hath those words, speaking as well of the Bread as Cup. As often as ye eat of this bread and drink of this Cup. Therefore there is one and the same reason of both, the Bread and the Cup. We must take and eat the one, and take and drink the other, and whensoever we do so we must do it in remembrance of Christs death.

Object. More irreverence will be shewed to the Sacrament by spilling of it, to which in a great multitude of Communicants the wine must needs be sub∣ject to.

Answ. Reverence due to the Sacrament consists in a religious partaking of it, not in a necessary abstinence from one of the Elements.

The Papists have cut out their Sacrament according to the measure of their do∣ctrine, for as they teach Christ to be but half a Saviour, by making their works joynt-purchases of their salvation with him, so they minister half a Sacrament of salvation. Cartw. against the Rhem. on Iohn 6.

Our practice and profession is the receiving the Communion in both kindes: for which I joyn issue with all Papists living; that it is the prime, original institution of our Saviour, which giveth birth and being to a Sacrament; that it is sacriledge to alter it therefrom; that it was never otherwise used in the Church of God, for above two thousand years after Christ. Let all the Papists living prove the contrary, and I will subscribe to all Popery. B. Mountag. Answer to the Gagger of Protest. Sect. 36.

This was the custom in all the Fathers times, as I could deduce almost out of every one. This is every where the custom in all the world unto this day, but in the Romane exorbitant Church, as Cassander saith; and was not quite abolished in that Church till about thirteen hundred years after Christ, and by much art, colluding and fine forgery, was retained from being cast out of that Church in the late Conventicle of Trent, only kept in for a faction, but mightily opposed by lear∣ned, honest and conscionable Catholicks. Id. ibid.

First, If none may drink of the consecrate wine but the Priests, then none should eat of the bread but Priests, for to whom Christ said, Take and eat, to those he gave* 1.240 the Cup, and said, Drink ye: The signs being both equal, all Communicants must drink of the one, as well as eat of the other, there being the same warrant for the one that there is for the other.

Secondly, The Cup is a part of Christs Will and Testament, Galat. 3. 15.* 1.241 Hebr. 9. 16, 17. the dead mans Will may not be changed. The Lords Supper

is a Sacrament proper to the New Testament, Luke 22. 20.

Thirdly, The bloud of Christ shed upon the Crosse belongeth not onely to* 1.242 the Pastors and Teachers, but to all the faithfull that come to the Table of the Lord, Matth. 26. 28. Luke 22. 20. why then should the Cup of the Lord be bar∣red from them?

Fourthly, All the faithful that come to the Lords Table must shew forth his death untill be come, and this is done by them as well by drinking of the Cup as by eating of the bread, therefore all the Communicants must receive the Sacrament under both kinds.

To which these reasons may be added:

• 1. From the institution, for Christ commanded them to drink the wine as well as to eat the bread, therefore this is a violation of Gods command.
• 2. The Apostle bids every one to try themselves, and so to eat of that bread and drink of that wine, so they did not only eat and drink then, but they were com∣manded so to do.
• 3. To celebrate the Sacrament otherwise, is to make void Christs two main ends in appointing the Sacrament,
  • 1. To represent his death and bloud shed out of the veins.
  • 2. To shew that Christ is full nourishment to the soul, as bread and drink to the body.

The bread and wine being the matter of the Sacrament may not be changed in the* 1.243 Lords Supper.

Reasons.

• 1. The institution of the Supper, and the example of Christ himself, whom the Church is to imitate and follow, 1 Cor. 11. 25.
• 2. No other signs are so significant and effectual as these are for this purpose, to strengthen and comfort them that are in trouble and almost in the present estate of death, Psal. 104. 14, 15. Prov. 31. 6.
• 3. The matter and form of every thing do constitute its essence: So it is in the* 1.244 Sacraments, where the signes are the matter, and the words of institution the form.
• 4. If the bread and wine might be changed in the Supper, and yet the Sacra∣ment in substance remain: then in like manner, water in Baptism might be changed, and yet be true Baptism: but the Minister cannot baptize with any other liquour or element, then with water, as the matter of that Sacra∣ment.
• 5. If we grant a change in the signs at the pleasure of men, why may we not al∣so change other parts of the Sacrament? why may we not in stead of the Minister appointed o•• God and called by the Church, admit private persons, and receive other alterations inforced upon the Church by the Papists?

Bucan institut. loc. 48. Beza Epist. 2. think, that where there is no store of bread and plenty of wine sufficient for this purpose, some other thing may be taken in stead of them.

Thus it may come to passe (saith Attersol) that we shall have nothing which Christ commanded and sanctified by his example, and yet boast that we have his Supper, and do that which he appointed. For whereas we make four outward parts of this Sacrament, the Minister, the Word, the Signs and the Receiver:

There are which hold there is no necessity of the Minister: Others, that there is no necessity of the words of Institution: Others, that there is no necessity of the Signs: Others, that there is no necessity of the Receiver: So if we once admit any alteration in any of the parts, we open a gap to all innovation, and being in great uncertainty in the Sacraments.

Whether the breaking of the bread be an indifferent Ceremony.* 1.245

Some make the breaking of the bread to be simply necessary, and an essential part of the Supper, so that without it there can be no Sacrament.

• 1. Because the Sacrament is called the breaking of bread, and this breaking of bread is said to be the Communion of the body of Christ, •• Cor 10. 16.
• 2. Others make this breaking to be meerly indifferent and not necessary▪ acciden∣tal, and not of the substance.
• 3. Others * 1.246 hold a middle way between both extreams, that it is necessary, yet not as an essential but an integral part.

The Ceremony of breaking bread was continually observed by Christs first in∣stitution, by the practice of the Apostles, by the ancient and universal custom of the whole Church of Christ, as well Greek as Latine.

This act of breaking of bread is such a principal act, that the whole celebration of this Sacrament hath had from thence this appellation given to it by the Apo∣stles* 1.247 to be called breaking of bread; it is also a Symbolicall Ceremony be∣tokening the crucifying of Christs body upon the Crosse, 1 Corinth. 11. 24. But the Papists yet doe not break it but g••ve it whole, and this they pretend to doe for reverence sake, least some crums of bread should fall to the ground.

Three Evangelists mention the breaking of the bread.

It is not material whether the bread be broken or cut, but it is more probable that Christ broke it from the custom of the Jews, saith Vossius: but Balduinus the Lutheran a 1.248 saith, they receive a perfect Sacrament who intermit this fraction in the use of the Supper, because Christ broke the bread that he might distribute it, therefore say Gerhard b 1.249 and he, Perinde est, sive in ipsa actione coenae, sive antea ••ran∣gatur. Balduin quotes Beza, Aretius, Zanchius to that purpose, to shew that ••ra∣ction may be omitted in the very act of the Supper.

But Zanchy in an Epistle to a noble man hath this passage. The bread is to be broken before the people after the example of Christ, the Apostles and all the an∣cient Church, and also to expresse the mystery of the passion and death of Christ which are lively represented by that action.

The breaking of the bread signifies:

• 1. How we should be broken in humiliation for our sins, and the pouring out

• of the wine, how our bloud and life should be shed and poured out for our sins, if we had that we deserve.
• 2. They represent unto us how the body of Christ was broken, and his bloud poured out for our sins. M. Perkins.

Not the Palatine, the French or English Churches have lately invented or brought in the breaking of the bread, but the whole Apostolical, ancient Church above 1500 years ago, and since that time have used it according to Christs com∣mand, Do this. Paraeus de Ritu fractionis in S▪ Eucharistia. c. 5. See his 6^th Cha∣pter, where he shews how frivolous that argument is, Frangere, Hebraica phrasi nihil aliud est, quàm distribuere, and gives this rule, Where ever in Scripture the word Break concerning bread is put alone, it is an Hebraism, and signifies to di∣stribute, because the Hebrews above other nations used not to cut bread with a knife, but to break it with their hands, when they took it themselves, or gave it to others to take, but when the word ••ive is expresly added to it, it signifieth the true breaking or dividing of the whole bread into parts, as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper, Mat. 26. 26. Mark 14. 22. Luk. 22. 19.

It is not necessarily required, that the Lords Supper be administred in unleaven∣ed* 1.250 bread. For bread is often times named and repeated: but the word (unlea∣vened) is never added. Wherefore as it is in it self indifferent whether the wine be red or white, and whatsoever the kinde or colour be (if it be wine:) so it is not greatly material whether the bread be leavened or unleavened, so it be bread. Attersol of the Sac. l. 3. c. 5.

The Papists pretend the institution of Christ, who (say they) made the Sacra∣ment of unleavened bread, instituting it after he had eaten the Passeover, which* 1.251 was to be eaten with unleavened bread, according to the Law of Moses, neither was there any leaven to be found in Israel seven dayes together. We deny not (saith Attersol a 1.252) but Christ m••ght use unleavened bread at his last Supper, having immediately before eaten the Paschal Lamb, yet no such thing is expressed in the Gospel. The Evangelists teach, He took bread: but make no mention or distin∣ction what bread ^b he took, nor determine what bread we should take, no more then limit what wine we shall use, but leave it at liberty to take leavened bread or unleavened, as occasion of time, place, persons, and other circumstances serve, so we take bread. If Christ on this occasion used unleavened bread: it was be∣cause it was usual, common and ordinary bread at that time, as we also should use that bread which is common. It is therefore no breach of Christs Ordinance, nor a transgression of the first original institution of the Lords Supper, to eat ei∣ther the one or the other.

The Papists give a mystical reason why the bread must be unleavened, because* 1.253 hereby is signified our sincerity, but this is ridiculous, for if unleavened bread because it is unmixed must signifie my sincerity, then the wine because it is mingled with water must signifie my duplicity and hypocrisie.

Whether it be leavened or unleavened bread, we will not strive, but take that which the Church shall according to the circumstance of the times and persons or∣dain, Yet this we dare boldly say, That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened. For our Saviour took the bread that was usual and at hand, there being only unleaven∣ed bread at the Feast of the Passeover, and no other to be gotten. We therefore taking the bread which is in ordinary use, and causing no extraordinary bread to be made for the nonce, are found to tread more nearly in the steps of our Saviour Christ. Therefore (unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion) your precise imitation of unleavened bread is but apish a 1.254.

Although Azymes were used by Christ, it being then the Paschal Feast, yet was this occasioned also by reason of the same Feast which was prescribed to the Jews: Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened, but in its own nature indifferent b 1.255.

When the Ebionites taught unleavened bread to be necessary, the Church com∣manded consecration to be made in leavened bread.

The Grecians use leavened bread, the Papists unleavened, and that made up in such wafer-cakes that it cannot represent spiritual nourishment.

We hold either indifferent, because in the institution we reade of bread without commanding leavened or unleavened. De panis qualitate nos non contendimus, si modo verus sit & solidus panis; quod de hostia Papistarum, vix potest affirmari. Ames. Bell. Enerv. Tom. 3. Disp. 32.

Cassander himself complaineth that the Papists bread is of such extream thin∣nesse and lightnesse, that it may seem unworthy the name of bread. Whereas Christ used solid and tough bread which was to be broken with the hands, or cut with the knife.

The custome of the Christian Church by the space of above a thousand years, was to put upon the sacred Table, after Christs and the Apostles example, a solid loaf which was broken into pieces among the Communicants: for all the people did communicate. Now this quantity of bread is reduced into round and light wafers, in the form of a peny, whereof they give this mystical reason, because that Christ was sold for thirty pence, and because that a peny is given for a hire unto those that have wrought in the Vineyard, Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix. Pet. du Moulin of the Masse, lib. 1. cap. 7. & lib. 3. cap. 3.

The use of the Wafer-cake is defended by the Papists and some Lutherans, as Gerh. loc. commun. Tom. 5. de Sacra Coena, c. 7. but Christ used it not whose action is our instruction, and also there is no Analogy, or a very obscure one between the sign and thing signified.

Whether it be necessary to mingle water with the Eucharistical wine.

Aquinas * 1.256 saith, Water ought to be mingled with wine, but it is not de necessi∣tate hujus Sacramenti.

Some Papists for mingling water with wine pretend the Antiquity of Councels* 1.257 and Fathers: But we say,

• 1. There is no such thing in the Institution.
• 2. The authority of these is not divine but meerly humane.
• 3. It was an ancient custom in Tertullians time to give milk and honey in Baptism to the Infant, yet the Papists themselves do not keep it: So that unlesse we had Christs institution we cannot do it, especially knowing that it is dangerous to add to any essential part of the Sacrament such as the wine is. But then they are most ridiculous, when they will make a mystical signification in this, that the union of the water with the wine must signifie the union of the people (which is denoted by waters, Revel. 17.) with Christ; Thus Bellarmine. But it signifies not this uni∣on either naturally, for then it would signifie so in common feasts: nor by divine institution, for then then the Scripture would have delivered it. Besides Rev. 17. Great waters (not a few drops) signifie the people, and that not of believers, but Heathens, and if it signifie the communion of the people with Christ, why do they deny it them?

The drink then used being called the fruit of the vine, Matth. 26. 29. it is evi∣dent that there was no mixture of water, for then it had not been the fruit of the vine, but another drink compounded of water and wine.

Some say this reason is not of force, for he that drinks vinum dilutum; drinks the fruit of the grape as well as he that drinks merum. And therefore that our Saviour Christ and his Apostles ever mingled water with wine in the sacramental Cup, cannot be shewed by any testimony out of the word of God.

As for the water gushing forth with the bloud out of our Saviour Christ, it is* 1.258 frivolous: the wine in the Cup is not a Sacrament of the bloud of Christ which was shed after that he was slain, but of the bloud which he shed before his death.

This was an ancient custom, Iustin Martyr makes mention of it, and Cyprian* 1.259 pleads for it, yet Iansenius doth ingeniously confesse that there are evident testi∣monies of Scripture for wine, but none for water, though Bellarmine * 1.260 impudent∣ly affirm, That there is as much proof for the one as the other, viz. Tradition for both, Scriptures for neither, and labours violently to wrest the plain places ano∣ther way, yet at length he doth not deny, but it is Calix Domini, though there be no water in it, and he tels us that the greater part of Divines hold, that water is not de necessitate Sacramenti. Iansenius saith, it appears by Scripture, though not expresly, yet implicitely, that there was water in the Cup which Christ consecrated, because there was wine in it, and in those hot Countreys they used not to drink meer wine, but allayed with water, this is an uncertain conjecture.

The beginning of it was lawful, because there were in the Church that could not* 1.261 beat the strength of the wines, especially in the East and South Countreys where the wines are strong.

The Christians in the Primitive Church had a custom of mixing water with the* 1.262 wine (as there came water and bloud out of Christs side) which how ever it might have a natural reason because of the heat of the Countrey to correct the heat of the wine with water, yet it was by them used for a mystical sense to expresse the mixture (whereof this Sacrament is an effectual instrument) of all the people who have faith to receive it with Christs bloud, water being by the holy Ghost inter∣preted for people and Nations.

The Aquarii used onely water in the Eucharist in pretence of Sobriety which* 1.263 Cyprian confuted onely upon this ground, viz. That this practice was not warranted by the Institution of Christ, wherein Christ ordained wine and not wa∣ter only.

In the Scripture we finde the fruit of the vine, but not water, therefore we ac∣count not that to be of any necessity in the celebration of the Lords Supper. In the Primitive Church water was used first of Sobriety, then of Ceremony, at length it grew to be counted of necessity. D^r Fulk against Martin.

Of the Consecration of the Elements.

Christs actions in the administration of the Sacrament were four:

First, He took bread into his hand, and so likewise wine, which signifies the* 1.264 purpose of God decreeing to give Jesus Christ in the flesh to work out our Re∣demption.

Secondly, Christ blessed it, and gave thanks, and sanctified it to that use by his own prayer to God, which as it is effective to make the elements now fit for a spi∣ritual use, so it is significative representing the action of God, wherein he fitted Christs manhood in the fulnesse of his Spirit and power, to work out our Re∣demption.

Thirdly, He brake the bread, which signifies the action of God satisfying his justice in Christs manhood for the sins of all the Elect by breaking him in the Gar∣den, and on the Crosse especially, besides other sufferings throughout his life, and by rending his soul and body asunder.* 1.265

Fourthly, Christ gave it to every one, signifying that God doth offer parti∣cularly to every one, and give to the Elect the body and bloud of Christ, with the merit of. it, and power of the same to blot out their sins, and free them more and more from the same.

The Text saith of the Bread, He blessed it, and of the Cup, When he had given thanks. By the which word Blessing he implieth a consecration of this Sacrament. The Papists attribute it to the repetition of these words, Hoc est enim corpus meum, For this is my body, For this is my bloud. Hence they call them Verba operatoria, and say, there is such a power and operation in them, that by them the bread is turned into the body of Christ. The Elements of which the Sacrament is com∣posed are natural, the things having nothing of themselves whereby they may be Sacraments, and therefore an institution is necessary, whereby they may be made what they are not. Now we say this is done by reciting the institution of Christ, and by prayer.

The Papists order that the Priest should reade all the other words with a loud voice, yet when he comes to this, For this is my body, he speaks it secretly, so that none can hear him, and this is one of their reasons, because Christ prayed alone, what is this to the consecration? did he so at the Sacrament time?

2. The Minister or Priest speaks it secretly, because if he speak aloud, he can∣not be so intent to what is said; why then do they command such loud noise by their Organs in singing? How can they be attentive then?

3. Least that form of words should be vilified, Why not then in Baptism?

It is most expedient,

• 1. For the receiver to receive the Bread and Cup into his hand: This custome (saith Vossius) was long in the ancient Church. It is unseemly to have the Bread put, or the Wine poured into the mouth by the Minister; this custom came from a su∣perstitious worshipping of the signs.
• 2. The receiver must eat the Bread and drink the wine, which signifies the par∣ticular applying of Jesus Christ with all the benefits of his mediation to ones own soul.

Whether Christ be corporally present with the symboles in the Eu∣charist?

Corpore de Christi lis est, de sanguine lis est.* 1.266 Lis est de modo, non habitura modum.

Christ is ascended into heaven, and he is contained there, Acts 3. 21. till he come to Judgement, therefore he is not there under the shape of bread and wine. See Matth. 26. 11. Iohn 16. 7. Acts 3. 21.

2. All the circumstances about the first Institution of the Sacrament do declare that Christ was not bodily there, especially Christ eating and drinking of it himself, which Cloppenburg a 1.267, Peter du Moulin b 1.268 and D. Featley c 1.269 hold, urging Matth. 26. 29. & Mark 14. 25. for that purpose. Those words (say they) necessarily im∣ply, that before he uttered them he had drunk of the Cup which he gave to them. Aquinas d 1.270 also holds this, and the Fathers likewise, saith Peter du Moulin.

The nature of the action (saith Peter du Moulin in the place last quoted) requi∣red that Christ should communicate to shew the Communion he had with us, as also he did partake of our Baptism, Matth. 3. 16. from whence cometh the cu∣stome of the Church, that the Pastor first communicates, and the people af∣terwards.

When the publick Authority of this Land were for the Papists, subscription was not urged upon such violent and bloudy terms unto any Articles of their Religion, as unto that of the real presence. D. Iack. Epist. to the Read.

For the same Christ was not visibly at the Table and spake, and yet invisibly un∣der the bread and wine, he did not eat and drink himself.

The end of the Sacrament is a remembrance of Christs death, Do this in remem∣brance of me, and You shew forth his death till he come. Now how can there be any remembring of him when he is present.

His corporal presence and eating is made unprofitable, Iohn▪ 6. though Christ said, his flesh was meat indeed, yet he did not mean that it should be eaten and and drunk corporally: the flesh profiteth nothing, but his words are Spirit and Life.

Our Union and Conjunction with Christ is inward and spiritual, which consists in Faith and Love; it is true we are united to his body, but not after a bodily manner.

It is against reason and sense:

We believe Christ to be present spiritually in the hearts of the Communicants,* 1.271 sacramentally in the Elements, but not corporally.

Real is,

• 1. Opposed to that which is imaginary, and importeth as much as truely.
• 2. To that which is meerly figurative and barely representative, and importeth as much as effectually.
• 3. To that which is spiritual, and importeth as much as corporally or mate∣rially.

The presence of Christ in the Sacrament is reall in the two former acceptions of real, but not in the last, for he is truly there present and effectually, though not carnally or locally. Doctor Featleys Transubstantiation Exploded.

Really and corporally are not all one, that which is spiritually present is really present, unlesse we will say that a Spirit is nothing. The bloud of Christ is really present in Baptism to the washing away of sinne. Christ is really present to the faith of every true believer, even out of the Sacrament. Downs Defence against the Reply of M. N.

We deny that Christ is so present in the Sacrament under the forms of bread

and wine, as that whosoever receive the Sacrament, do truely receive Christ himself.

The Papists say, Christs natural body is present; we, that the merit and vertue of his* 1.272 body broken upon the Cross and of his bloud shed upon the Cross is present to the believing soul in the Sacrament. The body of the Sun is in heaven in its sphere local∣ly and circumscriptively, but the beams are on the earth. And when the Sun beams shine into our house, we say, here's the Sun, though it be the beams not the body of the Sun. So the Scripture saith of the Sacrament, This is my body, Christ ascended up into Heaven: as for that exception, he is visibly in heaven, but invisibly here, it an∣swereth not those testimonies which prove he is so there that he is not here, Mat. 28. 6. q. d. he could not be in both places at once, an angelical argument. Aqui∣nas saith, It is not possible by any miracle, that the body of Christ should be lo∣cally in many places at once, because it includeth a contradiction by making it not one, for one is that which is not divided from it self. It is impossible (say the Pa∣pists) according to the course of nature, but not absolutely impossible, by divine miracle it may be.

Consubstantiation overthroweth the grounds,* 1.273

• 1. Of reason, the body of one and the same man cannot be present in many places all together, but must needs remain in some definite and certain place.
• 2. Religion, because Christ was taken up into heaven, there to abide till the end of the world.

It was above a hundred years before Transubstantiation.

They did adore Christ as co-existent with the bread which perhaps gave occasion to Averroes to say, That Christians did adore their God and then eat him. Aver∣roes his resolution was, Quandoquidem Christiani adorant quod comedunt, sit anima mea cum Philosophis.

The quarrel between Luther and Zuinglius was about Christs presence in the Sacrament, which Luther held to be by way of Consubstantiation, which how it could be unlesse the body of Christ were every where, Zuinglius and others could not conceive. Luther being pressed therewith, he and his followers not being able▪* 1.274 to avoid it, maintained that also. But how? By reason of the hypostatical Union and Conjunction thereof with the word. For the word being every where, and the humane nature being no where severed from it, How can it be, say they, but every where? The humanity of Christ according to its Essence or natural Being is contained in one place, but according to its subsistence or personal being may right∣ly be said to be every where. Zanch. Misc. Iud. de Dissid. Coen. Dom. and D. Field, lib. 3. c 35. of the Church.

The Papists constant Doctrine is, That in worshipping the Sacrament they should give unto it, Latriae cultum qui vero Deo debetur, as the Councell of Trent hath determined, that kinde of service which is due to the true God, de∣termining* 1.275 their worship in that very thing which the Priest doth hold betwixt his hands.

This is artolatry, an idolatrous worship of the bread, because they ado••e the host even as the very person of the Sonne of God. It is true, they conceive it not bread, but the body of Christ, yet that doth not free them from bread-worship, for then if the Heathen did take his stone to be a God it did free him from idola∣try. Hence, saith a * 1.276 Jesuite, If the bread be not turned into the body of Christ, we are the greatest and worst idolaters that ever were, as upon my soul, saith he, it is not.

Adoration is not commanded in the institution of it.* 1.277

2. Nothing is to be worshipt with Divine Worship but God.

Of Transubstantiation.

The word Transubstantiation (as the Papists grant) was not used of any ancient Fathers, and it was not so named among them before the Councel of Laterane, which* 1.278 was 1215 years after. Vocabulum ante Concilium Lateranense inauditum.

The Jesuites (which call Protestants in scorn Tropists, because they defend a tropical and figurative sense in that speech of Christ, This is my body) are yet themselves constrained to acknowledge six tropes in the other words of Christs institution of this Sacrament, a figure in the word Bread, another in Eat, a third in Given, a fourth in Shed, a fifth in Cup, a sixth in Testament. B. Morton of the Masse, lib. 6. cap. 2. Sect. 4.

The Papists to avoid one signe runne into many strange ones; by the demonstra∣tive* 1.279 Hoc, they understand they know not what, neither this Body nor this Bread, but an individuum vagum, something contained under the accidents of Bread, which when the Priest saith Hoc, it is Bread, but when he hath muttered out Meum, it is Christs body. By the copulative Est, is, they understand either shall be as soon as the words are spoken, or is converted unto, or by Body, they under∣stand such a Body as indeed is no body, without extension of place, without facul∣ty, sense or motion.

The very term Matth. 26. 26. manifestly evinceth the truth. This, What? That which he took, viz. Bread, therefore it must needs be a figurative speech, 1 Cor. 10. 4.

The Apostle speaking of the Bread being consecrated, still calleth it * 1.280 Bread, six times at least. He calleth it indeed the Bread, and this Bread, to shew the differ∣ence of it from other Bread, and the excellency of it above other bread, but yet* 1.281 bread. Therefore it is still bread of the same substance as other bread is, though in respect of use incomparably better. And so for the wine Matth. 26. 29. after con∣secration, he saith, I will not drink henceforth of this fruit of the Vine. He doth not say in general, Of the fruit of the Vine, but particularly with a demonstrative pro∣noun, Of this fruit of the Vine, viz. that which he had blest and delivered to the Apostles.

Transubstantiation was first occasioned by the unwary speeches * 1.282 of Damascene and Theophylact, they were hyperbolical in their expressions about the real presence of Christ in the Sacrament.

Some of the ancient Fathers speaking of the sacramental Elements after conse∣cration, being then set apart from common use, called it a mutation, saying that

the Elements were changed into another nature, but withall they expresse their meaning to be, not the changing of their substance, but their use, from being common bread and wine to become sacramental or sacred. 1 Cor. 11. 27. The Apo∣stle distinguisheth these four things, Bread, Body, Cup and Bloud, the Bread and Wine therefore receive no other change, but that of use, signification and rela∣tion,* 1.283 1 Cor. 10. 16. He distinguisheth also Bread from the Body, Bread is the sub∣ject of the proposition, and the Communion of his Body the predicate.

Reasons against Transubstantiation:

First, Then Christ must hold himself in his own hands, eat and drink his own flesh and bloud, for the Papists say, He did eat the Sacrament with his Dis∣ciples.* 1.284

Secondly, Christ must needs have two Bodies, the one broken and having the bloud separated from it in the Cup, the other whole and having the bloud in it which holds the Cup.

Thirdly, Christs bloud then should be shed before his crucifying, and so a propitiatory Sacrifice offered to God before the Sacrifice of Christ upon the Crosse.

Fourthly, One body should be now in a thousand places at a time.* 1.285

Fifthly, A true body should be without bignesse, void of all dimensions. Corpus non quantum.

Sixthly, Accidents should be without a subject, but Aristotle saith, Accidents are entis rather then entia. Accident is esse est inesse, the very essence of an Acci∣dent as it is an Accident, is to be in some subject. Vide Aquin. 1a; 1ae. Quaest 90. Artic. 2.

Seventhly, The same thing should be and not be at the same time, or should be before it was.

Eightly, This is an inhumane thing, none eat mans flesh but Cannibals.

Ninthly, Then the senses should be deceived, we see bread, we smell bread, we touch bread, and taste bread.

Tenthly, There is no alteration in the sign of Baptism, and there is the same use of the sign of the Lords Supper.

Matth. 26 26. Iesus took bread, and blessed, and brake it, and gave it to his Dis∣ciples, and said, Take, Eat, This is my Body. What our Saviour took, that he blessed; what he blessed that he brake; what he brake, he delivered to the Disciples; what he delivered to them, of that he said, This is my Body. But it was Bread that he took, the Evangelist so saith, and Bread therefore that he bles∣sed, Bread that he brake, Bread that he delivered, and Bread consequently of which he said, This is my Body.

The universal custom of the Scripture in all places where like kinde of speaking* 1.286 is used, plainly leades us to a figure, see 1 Cor. 10. 4. The Hebrews wanting a proper word to set forth that which we mean by signifying, do ever in stead of that use the word is. When Ioseph had heard Pharaohs dream, he saith, The seven years of good corn are seven years of plenty, and the seven thin ears seven years of dearth, Gen. 41. 26, 27. so the seven fat kine are seven years, that is, by way of sig∣nification and representation. So Ezek. 37. 11. & Dan. 2. 38. & 7. 17. whence it

comes that in the New Testament where the manner of speaking by the Hebrews is imitated, the word is in matter of signs, is used for the word signifie. So in the Parable, That which is sowed upon stony ground is he that heareth, and after. The seed is the Word, Luk. 8. 11. the Reapers, the Angels, so, I am the Vine, Revel. 17. 12. The ten Kings are ten horns. Hagar is mount Sinai in Arabia. 2. The Apostle Paul clearly goes before us in this interpretation, for he saith, the bread which we break is the communion of the body of Christ, because it was appointed for a certain means of making us partakers of his body.

Our Saviour said long before, viz. John 6. 63. that the flesh profiteth nothing, that is, the flesh by eating of it profits nothing, for in no other sense can it be said to profit nothing. See 2 Cor. 5. 16, 17.

Their Legend tels us, that some Boyes getting by heart, and pronouncing the words of Consecration, Hoc est Corpus meum, turned all the Bakers bread in the street into flesh.

In the Book of the Conformities of S^t Francis there is a miracle recorded for Transubstantiation; that on a time Prier Francis saying Masse, did finde a Spider in the Chalice, which he would not cast out, but drink it up with the bloud. Af∣terward rubbing his thigh and scratching where it itched, the Spider came whole out of his thigh without any harm to either.

It is a spiritual eating because it is wrought by the aid of the holy Ghost, and this mystery is perceived by faith, which the Spirit of God works in our mindes, and this excellent nourishment belongs to a spiritual and eternal life. Sadeel de spi∣rit, manducat. corporis Christi. c. 1.

A conjunction includes a presence, and as the conjunction between Christ and us is spiritual, so also is his presence.

Of the keeping of the Eucharist.

We grant that in antiquity there was a custom of breaking of some pieces of* 1.287 Bread which was blest, and sending of it home to some that were sick, or to other Parishes as a testimony of Communion, but this is nothing to that reservation of it in the pix, and to carry it up and down for Adoration. Now we say contrary, that the Sacraments are no longer then the meer use of them, that they are not absolute and permanent things, but relative and transient. Now that all such re∣servation is unlawful, appeareth

• 1. By the expresse precept even for the eating as well as the taking of it, so that if it be not taken it is no Sacrament.
• 2. A promise is not to be separated from the precept, now the Sacramental pro∣mise is only to the Bread in the use of it, Take, Eat, This is my Body, that is, this Bread so blest, so distributed, so eaten.
• 3. The Bread is called a Body in reference to us, now as a stone which is a

• Bound-mark, removed remaineth a stone, but ceaseth to be a Bound-mark: So here.
• 4. As the water in Baptism is not an actual Sacrament till sprinkled; so neither Bread and Wine unlesse used.

The reserving of the Eucharist which the primitive Christians used for the benefit* 1.288 of those who either by sicknesse or persecutions were withheld from the meetings of the Christians (as in those dayes saith Iustin Martyr many were) is by the Pa∣pists now turned into an idolatrous circumgestation, that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents.

Of the Circumgestation of the Sacrament, and the Popish Processions.

For the solemn Circumgestation of this Sacrament, Cassander hath confessed,* 1.289 that seeing it is but a late invention, it may well be omitted without any detri∣ment unto the Church, yea with emolument.

Some among our Adversaries have noted these pompous processions to have pro∣ceeded* 1.290 from an imitation of heathenish Rites and Ceremonies, and to be most ri∣diculous and sotish as they use them.

The ancient Fathers concealed heretofore, as carefully as they could, the mat∣ter and the rites used in the celebration of the holy Sacrament, the Papists shew it now openly, and carry it publickly abroad every day through the streets, and sometimes also go in solemn Procession with it: which custom of theirs is of very late standing among Christians, and heretofore would have been accounted rather prophane and unlawful. Daille of the right use of the Fathers, l. 2. c. 6.

CHAP. X. Of the Masse.

THe Papists call the Lords Supper by this name, which implies horrible Idolatry. The Fathers using of the word was the occasion of that dange∣rous errour, if we would keep out the errour we must likewise keep out* 1.291 the name.

The very name of Masse is against private Masse, and quite overthrows it. For missa is as much as missio, or dimissio, à dimittendis Catechumenis antequam Sacrifi∣cium inchoaretur. It signifies as much as dimission or sending away of such out of the Church, as were not prepared and fit to receive, before the Sacrament began to be celebrated. Probabilissima est Bellarmino eorum sententia qui missam dici vo∣lunt

à missione seu dimissione populi. D. Prid. de missae Sacrificio. Rhenanus in Ter∣tul. l. 4. advers. Marcion.

Picherellus and Sadeel think it is a Latine word, which signifies as much as missio, so remissa is used for remission both by Tertullian and Cyprian.

Chemnitius in parte secunda Exam. derives it from the Chaldaical signification of the word missa, for the sufficiency of the Papists is from the Masse. Una & potis∣sima quaestura regni Pontificii est cauponatio & nundinatio privatarum missarum. Chemnit. ubi supra, Vide Drus. in Deut. 6. 16. Some dispute hard to derive the word Masse from an Hebrew root, either Gnasah to do, and sometimes to sacrifice, or from Misbeach an Altar▪ others fetch it from Mas a Tribute. But the learned Papists, as Bellarmine and others, do wholly reject this, for this reason, if it had been an Hebrew word, the Apostles and Grecians afterward would have re∣tained it, as they have done Amen, Hallelujah, and Hosanna, but they did not.

D^r Taylor saith, The word is neither Hebrew, Greek nor Latine, nor taken from any other language of any Nation, but raked out of the bottomlesse pit without all signification, unlesse it agree with our English word (Masse) that is, an heap, a lump, a chaos of blasphemies and abominations.

The Masse is like a beggars cloak patcht up with many pieces, whereof some were put in an one time, some at another: one Pope puts in one patch, another another: and it was not fully patcht up as now it is, till twelve hundred years after Christ. Acts and Monum. p. 1274.

Christ hath ordained the holy Communion in remembrance of him∣self. Men do neither retain any remembrance of Christ nor yet Communion, but have changed all the whole matter into a gay shew, and almost a stage-play. Paul saith, That Christ hath once entred into the holy place, and hath with one only Sacrifice, and with one oblation made perfect all things: Men say, that they can sa∣crifice Christ himself again every day in very deed, and that in infinite places. B. Iewel on 1 Pet. 4. 11.

For the thing it self.

It is a work in which the Priest in whispering over those five words, Hoc est enim* 1.292 Corpus meum, makes Christ of the Bread (as the Papists suppose) and offers him to the Father, as a Sacrifice for the expiating of the sins of the living and the dead. First, As soon as he hath rehearsed the words of consecration, and by the uttering of them made his Maker, as they conceive, he presently bowing his knees adores the host consecrated by him, and likewise the Cup. After he hath wor∣shipped it he riseth up, and turning from the people with great reverence, lifts up the Host with both his hands over his head, and shews it to the peoples view, that they may worship it as Christ himself, and in the like manner after also the Cup. While the Sacrament is elevated a little Bell rings, by which as by a signe given, the people with great veneration worships the Sacrament as Christ himself.

We acknowledge that in the Sacrament there is a solemn praising of God which* 1.293 sometimes is called a Sacrifice, as likewise that the believers did offer up charitable alms which sometimes is called a Sacrifice, as likewise that there is a representati∣on and commemoration of Christ who was our Sacrifice: But to hold that here by the Priest is offered up again the body and bloud of Christ though after an unblou∣dy manner, is a falshood, and many that swear by the Masse know not the horrible impiety of it. They hold that the offering up of this to God is efficacious for the quick and dead, and those in Purgatory.

The Fathers oft term the Lords Supper a Sacrifice, partly in regard of the spiri∣tual

Sacrifice therein offered; and partly because it is a lively representation and commemoration of Christs Sacrifice once offered on the Crosse; and partly also because it succeedeth in the room of the Passeover, and those other Sacrifices that in the Old Testament were offered. But that they ever dreamed of any other Sa∣crifice distinct from the Sacrament, no Papist shall ever be able to prove. M. Gatak. of Transub. p. 113.

In Sacrificiis offerimus, in Sacramentis accipimus. Beza.

A Sacrifice and a Sacrament cannot stand together, for by a Sacrifice something is offered to God, but by a Sacrament something is received from God. There∣fore the Paschal Lamb was not a Sacrifice, as the offering up of Bullocks and Lambs, but only a Sacrament and sign of our redemption by Christ, Heb. 7. 10. there needs no other expiatory oblation, Why should I offer then to expiate sin when it is expiated already?

The Papists say, It is a Sacrifice properly so called. The whole essence of a Sa∣crifice* 1.294 depends upon the institution of Christ, say Suarez and Salmeron, if any Sacrifice had been instituted, it must have appeared by some word or act of Christ, neither of which can be found, 1 Cor. 11. after the words, Do this. Paul, ver. 25. immediately expounds what was meant by doing, expressing the acts of doing, As often as you shall eat, which was spoken generally to all the faithful in Corinth, not to the sacrificing Priests. They prove it from Virgils Calf,

Cum faciam vitulâ pro frugibus ipse venito.

* 1.295

See Iansen Concord. c. 13. p. 904. & Rhemists on Luke 22. 20.

Object. Almost all things are by the Law purged with bloud: and without* 1.296 shedding of bloud is no remission, Heb. 9. 22. But in the Sacrifice of the Masse there is no effusion of bloud, therefore there is no remission made for sins, and by consequent it is not a propitiatory Sacrifice.

• 1. Nothing therein is properly sacrified, not the Bread and Wine, for they are transubstantiated (say they) before the Sacrifice; not Christs body, for no living thing can properly be sacrificed unlesse it be slain, but Christ being once dead dieth no more.
• 2. The Papists say, it is an external Sacrament, yet Christ there appears to no sense, but is concealed under the accidents of Bread and Wine.* 1.297
• 3. They say it is Sacrificium incruentum, an unbloudy Sacrifice, yet Christs bloud is there truly and really shed and drunk by the Communicants with the mouth.
• 4. It is a perfect and allsufficient Sacrifice, yet they repeat it daily.

Propitiatory is either that which pacifieth the wrath of God, and pleaseth him by its own vertue and efficacy, which is only the Sacrifice of Christ in his own self, or else by Gods gracious acceptance and indulgence, Rom. 12. 1. Heb. 13. 16. Phil. 4. 18. Heb. 9. & 10. the Apostle from the iteration of Sacrifices doth conclude the insufficiency of them, for if Christ be offered again and again, he is an imperfect Sacrifice, and we need something else. The Apostle also in those Chapters doth of∣ten inculcate the once offering and once oblation, by Christ offering up of himself once, we are free from the guilt of our sins, Heb. 3. 9. The entrance of Christ into the heavens is compared with the old High-priests entrance into the holiest of holies, and therefore as none but the High priest might go in there, so none could offer this Sacrifice but Christ himself, and withall it implieth that to the perfection of Christs Sacrifice is required his continual appearing in heaven for us.

Malachy 1. 11. useth the word offering, which was properly a part of the ser∣vice* 1.298 used in the Church in his time to signifie the Gospel-service which succeeds in the New Testament, and to expresse it more particularly, he cals it a pure offer∣ing, no longer carnal and grosse, but wholly spiritual.

Irenaeus by the pure offering in Mal. 1. 11. understandeth the Eucharist now in use, and many of the Ancients suppose it resembled in that action of Melchisedech, Gen. 14. 18. And they call it the Christians Sacrifice succeeding in the room of the Jewish Sacrifices; the Sacrifice, I say, of the Eucharist, not their Sacrifice of the Masse. M. Gatak. of Transub.

The pure prayers and worship of God that should be in all Churches under the Gospel, as Tertullian, Eusebius, Ierom and Augustine expound it. M. Sh••p. Reply to M. Ball. Vide Grot. in loc.

There was a Controversie of late years fomented by some through Popish com∣pliances, That the Lords Supper might be stiled a Sacrifice, the Table an Altar,* 1.299 which produced in the discussion of it (as all controversies do in the issue some further truth) the discovery of this true decision of it: That it was not a Sacrifice, but a feast after and upon Christs sacrificing of himself. Participatio Sacrificii, as Tertullian cals it, a sacrificial fe••st commemorating and confirming all those ends for which the only true and proper Sacrifice of Christ was offered up.

Private massing, or the alone communicating of the Priest, is not according

• 1. To the institution of Christ, saying in the plural to them, Drink ye all* 1.300 of this.
• 2. To the practice of the Apostles, Act. 2. 46.

The Councel of Trent saith, We commend the Priests communicating alone, which is as good as conferring or covenanting alone.

The Apostle 1 Cor. 11. 28. requires that every man first examine himself, and then eat, and he testifies vers. 23. That what he delivered he received also of the Lord. And so we know that the Lord himself gave unto all which were present with him, and suffered none only to be by and look on.

2. It is against the nature of the Sacrament, for it is a spiritual Feast.

3. It is against the name of the Sacrament, for it is commonly called a Commu∣nion, which name seems to be fetched from 1 Cor. 10. 16, 17. but what Com∣munion is there when one alone receiveth and not them which are present with him.

4. Against the Canon of the Masse, the Priest ever speaks in the Plurall number.

The words of our Saviour, Take, Eat, this is my Body, Mat. 26. 26. were spo∣ken* 1.301 to all future Communicants, as well as to the Apostles then present, for they contain in them an institution of a Sacrament to be celebrated in all Christian Churches, till the end of the world, as the Apostle teacheth us from 1 Cor. 11. from vers. 23. to 28. especially at the 26. vers. as often as ye eat this Bread and drink* 1.302 this Cup. ye shew the Lords death till he come. This the Apostles in their persons could not fulfill, for they lived not till Christs second coming: they must of ne∣cessity therefore be extended to all that in succeeding ages should be present at the Lords Supper, who are as much bound by this precept of Christ to communicate with the Priest, or dispenser of the Sacrament, as the Apostles were to communi∣cate with Christ himself, when he first in his own person administred it; other∣wise if the precepts, Tak••, Fat. Do this in remembrance of me▪ appertained to the

Apostles only, What warrant hath any Priest now to consecrate the elements or ad∣minister the Sacrament? Nay, what command have any faithfull at all to receive the Communion?

The Sacrifice of the Masse being idolatrous, it is not lawful to be present at it.* 1.303 1 Cor. 10. 20. In their Masse-book they call the Crosse it self, our only hope.

Those Texts are against going to Masse, Psal. 26. 4. 1 Cor. 10. 7, 14. 2 Cor. 6. 14, 16, 17. 1 Ioh 5. 21.

Many will say, They keep their hearts to God though they be present at a Masse. This is as if a man should catch his wife in the act of adultery, and she apologize, that the other had her body, but he her heart, 1 Cor. 6. 27. Rom. 11. 4. Gods peo∣ple have their knees for God as well as their hearts, 1 Kings 19. Origen said, he could not bend the knees of his body to God, and the knees of his heart to Satan. See B. Daven. Determ. 7. Revel. 7. 3. They have a mark in the fore-head, because they must not be ashamed of their profession, that mark is obvious to all the world. Our Saviour by this policy might have over-reacht the devil him∣self, who required only externall bowing, keeping his heart still unto God, Matth. 4. 10.

In some case a man may be present at Masse and not sin: As

• 1. When he is there by violent comp••lsion, this is not his sinne but theirs.
• 2. If in travel a man be in a fit place to see and observe their folly, so as he shews no reverence at all or approbation by bending his knee, uncovering his head, or otherwise.* 1.304

King Edward the 6^th would not suffer the Lady Mary to have Masse in her house. Foxes vol. 2. p. 653.

The bowing of Naaman spoken of in 2 King. 5. 8. was genuflexio obsequii, not imitativa, a bowing to the King, not to the Idol.

2. Elisha's words do not necessarily import an approbation or permission of that which was propounded, but a meer form of valediction, as if he had said in our language, Adieu or Farewell, or there may be an Enallage temporis very usual in the Hebrew, and have relation to the time past.

Of private Receiving of the Lords Supper.

The Passeover was to be eaten in such a Family, Exod. 12. 46. to signifie that the Church was then but a handful or houshold, in respect of the fulnesse of the Gentiles which were to follow: but the Lords Supper was not to be eaten in a private separated Family, but the Church was to come together, and to* 1.305 stay one for another, 1 Cor. 11. 33. that in the confluence of the people and publicknesse of the action the increase and multitude of the Church might be expressed.

1 Cor. 11. 22. Paul opposeth the Congregation wherein the Lords Supper should be taken, unto a private house, where men satisfie their hunger.

It is noted of a Christian Jew, desperately sick of the Palsie, that he was* 1.306 with his bed carried to the place of Baptism.

The purest and best reformed Churches this day, in Savoy, Germany, France, and divers others, administer the Sacraments only in the ordinary meetings.

In my judgement (saith Master Cartwright) it is unmeet to administer either of the Sacraments in private houses, and it is lesse tolerable in the holy Supper, which hath a special mark and representation of brotherly Communion, more then Baptism.

The Necessity of the Eucharist.

The administring of the Communion to Infants is a Rite as ancient as Cyprians* 1.307 time, and a Rite that did continue in the Church above 600 years.

Innocentius the first and Augustine concluded a necessity of childrens receiving this Sacrament from Iohn 6. 53. it may well conclude for those which are of years, and capable of that mystery, for though it speaketh rather of a spiritual eating and drinking, yet because the sacramental is a sign and pledge of that, and whoso∣ever doth indeed spiritually eat the flesh of Christ, and drink his bloud, cannot choose but also be willing and forward to do it sacramentally when opportunity is offered, and there is no impediment to hinder.

Christ requireth in all persons about to communicate three principal acts of rea∣son, one is before, and two are at the time of receiving; The first is 1 Cor. 11. Let* 1.308 •• man examine himself; The second, to discern the Lords body; The third is, to re∣member the Lords death untill his coming again. All which three being acts of judge∣ment cannot agree unto Infants, being persons void of judgement.* 1.309

The Ends for which God hath instituted the Sacrament of the Lords Supper.

They are four:

First, The remembrance of the death of Christ, Luke 22. 19. This do in remem∣brance of me.

• 1. Christs person, Phil. 3. 8, 9. we can have no interest in his benefits till we be united to him, Cant. 5. 10. to the end.
• 2. His actions and sufferings, 1 Cor. 11. 24, 26.
• 3. The benefits that flow from these all that Christ did and suffered was not only satisfactory but meritorious, Luke 22 20.
• 4. With what affection Christ instituted this Sacrament, his bowels were then full of compassion to his people, it was the last solemn act of his life.

Secondly, It is a strengthening Ordinance, the Lord hath appointed it onely for those that are new-born, the elements there are our greatest matter of nou∣rishment.

Thirdly, It is a sealing Ordinance, The New Testament in my bloud.

Fourthly, An Ordinance of the Communion of Saints whereby that should be renewed, all are one bread and one body, Iohn 6. 54. 1 Cor. 10. 16, 17.

The Lords Supper is

• 1. A badge of a Christians profession.
• 2. A seal of the Covenant of grace.
• 3. A map of heaven.
• 4. A means and pledge of our Communion with Christ, 1 Cor. 10. 16.

The Supper promotes this Communion:

• 1. Because it is a visible profession of our union with Christ.
• 2. A lively resemblance of it, meat and drink are converted into our substance, made a part of us, there are significant rites invested with a promise, and the assu∣rance of a blessing.
• 3. It is a pledge and seal, Christ is there conveyed over to a believers use, This is my Body, a pledge whereby whole Christ with all his merits, and all that he is, is made over to a believer.
• 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta

• ... quadantenus moralia, they are accompanied with the power and vertue of the holy Ghost.

We must therefore receive the Sacrament:

To confirm our faith, Communion with Christ, and all saving graces in us, to keep in * 1.310 remembrance the Lords death untill he come again, and to testifie our love one towards another.

• 1. Our Faith. God is able and willing to save us:
  • 1. Able to save to the utmost, look upon him 1. In his Natures, God-man, Man that he might suffer, God that he might satisfie. 2. In his Offices, he is a Prophet, Priest and King, Mat. 8. 2.
  • 2. Willing, he died to save humble and penitent sinners, Rom. 8. 34. & Rom. 4. ult. if he spared not his life for us, he will spare nothing else. There is merit and grace enough in him (what ever my sins are or have been) for pardon of them and salvation.
• 2. Communion with Christ and all saving graces in us. Gods end in instituting of Ordinances is that we might meet him there, and have Communion with him, Exod 20. 24. it should be our end in frequenting Ordinances. Gods eye is speci∣ally on our end in all religious duties, Matth. 11. 7, 8. Hos. 7. 14. Zech. 7. 5.
  • 1. He pondereth the heart.
  • 2. He judgeth of our actions by the end.
  • 3. The answer will be sutable to our end. The Sacrament is the nearest and visi∣blest Communion with Christ on earth. We come to God by Christ in prayer, as our Intercessour, in the Word as our Teacher, in the Supper as the Master of the Feast, Rom. 6. 11.
• 3. To keep in remembrance the Lords death until he come again, 1 Cor. 11. 26. that is,
  • 1. The Doctrine of it; the bread represents his body, the wine his bloud, we shew our belief of this Doctrine.
  • 2. The Necessity of his death, we hereby testifie to God our consciences, fel∣low-Christians, the world, our need of Christ, as bread is necessary for our bodies.
  • 3. The Sufficiency of Christs death, no two creatures are more universally sufficient for all sorts of men then bread and wine, therefore God made choice of them for this purpose.
  • 4. The Application of Christs death; it is the receiving of bread and wine into our stomacks that nourisheth us, when the conscience beginneth to be op∣pressed with the hainousnesse of sinne, and the fear of Gods vengeance, we should consider Christ bare the curse for our sins upon his body, that we might be delivered from them, and made perfect satisfaction to his Fathers justice, that we might be received into favour, Rom. 8. 34, 35.
• 4. To testifie our love one toward another, that I shall speak of afterward.

Of du•• Preparation for the Sacrament.

We must labour to perform all holy duties in a right manner. God requires pre∣paration to every service, to the Sabbath, Sacrament.

Some say the scope of the first Commandment is, that Iehovah alone must be our God whom we must worship; of the second, that he must be worshipt alone with his own worship; of the third, that he must be worshipt after his own manner.

God is more delighted with Adverbs then Nouns. None might approach to the* 1.311 holy things of God having his uncleannesse upon him. Nadab and Abihu through carelesnesse, or hast brought common kitchin fire, whereas it should have been heavenly fire, therefore God punisht them.

God makes admirable promises to prayer, yet if we perform it not in that man∣ner which God requires, he abhors it, Psal. 109. 8. The word is the power of God to convert and strengthen us, 2 Cor. 2. 16. The Sacrament is a seal of the Cove∣nant, yet if it be received unworthily it is a seal to a blank. Iudas took the Passe∣over

at least, and the devil entred into him. See 1 Cor. 11. 18, 20. so the great du∣ty of fasting if not rightly performed is unacceptable, Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8.

Reasons. 1. Because the Lord requires and orders the manner as well as the* 1.312 matter, our obedience must have Gospel-perfection, sincerity and integrity. In the Passeover the Lamb must be perfect, of the first year, the man and the Lamb prepared, and it offered in the appointed time. See Exod. 12. 9. 2 Chron. 30. 18, 19.* 1.313 There were four dayes preparation for the Passeover, the Lords Supper both suc∣ceeds and exceeds it.

The Ark was to be carried on the Priests shoulders, 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order.

2. The manner of performing the duty is the most spiritual part of it, Non tan∣tum considerandum est id quod agimus, sed etiam quibus * 1.314 circumstantiis.

This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us, because we rest in the work done.

Secondly, We should labour to perform the Ordinances aright, and that we may do so

• 1. The person must be accepted, God had regard to Abel and his offering. Cains* 1.315 Sacrifice for the matter was as good as Abels, the person is onely accepted in Christ, This is my beloved Son in whom I am well-pleased, in him with us.
• 2. Ever bring God the best thou hast, in thy approaches to God bring the best devotion, affection, Cursed is the deceiver that hath a whole one, and brings a blemi∣shed one, Mal. be troubled thou canst bring no better.
• 3. Come in faith, rest upon the promise of Christ that thy services shall be acce∣pted, mingle faith with hearing, prayer.
• 4. Bring an humble Spirit. Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred, Revel. 4. 3. The Lord is to be lookt on as a King in his Glory, in his Throne, we have a principle of envy in us, whom we envy we undervalue.
• 5. Bring a right estimation of the excellency and ends * 1.316 of the Ordinance, Isa. 2. 3. Hear and thy soul shall live: Take heed how you hear, with what measure you mete it shall be measured to you again, according to your diligence in the duty will God measure out his blessing.
• 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty, Heb. 12. 28. Do not utter indigested prayers, a Minister should speak as the Oracles of God.
• 7. One should labour to stir up the graces sutable to the duty, and keep down the sins opposite thereto, 1 Pet. 2. 1, 2. Iam. 1. 18, 19.

It is the duty of Christians in a special manner to examine themselves, that they may come prepared to the Lords Supper.* 1.317

1 Cor. 11. 20. to the end, the Apostle proves the necessity of preparation, both from the nature of the Ordinance, or the institution of it, the benefit that we reap by coming prepared, and the mischief that befals those that come unworthi∣ly, and the scandal given to others. Our hearts are deceitful, Ier. 17. 9. sinne is de∣ceitful. Satan is full of stratagems. The holy Ghost often warns us, Be not de∣ceived, Let no man deceive you, James 1. 26. Of all deceit self-deceit is the worst.

Vers. 28. Examine himself] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is borrowed from civil affairs. For among* 1.318 the Athenians before any were admitted to any office or place of Magistracy, they* 1.319 were examined whether they were fit or no.

And so let him, &c.] Do it in Christs manner, and to his end, Eccl. 5. 1. 1 Sam. 16. 5. 2 Chron. 35. 6.

The Church of Christ in all ages have required solemn preparation for the Sa∣crament, as the Liturgies and Directories of Reformed Churches shew.

In the Primitive Church there was rather an excesse then defect. Zanchy observes that it was the occasion of instituting of Lent, because of their coming to the Sa∣crament at Easter.

The ancient Fathers and primitive Christians the night before they received sate up and prayed, which they called their vigiliae.

Reasons. First, Because of God the Lord and Master of the Feast, Iob 13. 11. Prov. 23. 1.

Observe five things in that Parable, Matth. 22.

• 1. The King comes to see his guests, God observes what hearts we come with into his presence.
• 2. He makes diligent enquiry, takes notice of every one personally, there was but one without the wedding garment, and he could not lie hid.
• 3. Mark his impartiality, as soon as he espies him, he saith, Friend, how ca••••est thou in hither?
• 4. How inexcusable those are that abuse the Ordinance: when he was charged that had not the wedding garment, he was silent.
• 5. The rigour and indispensablenesse of the sentence, v. 13.

Secondly, Because of the Feast it self, being heavenly and for the soul. At this Ordinance we have the highest and most solemn intercourse with God that we have in any Ordinance, we renew not the Covenant in prayer and reading the Word.

Thirdly, Christs practice before his institution doth teach as much, in that he washed his Disciples feet, Iohn 13.

Fourthly, Our hearts are naturally prophane and wicked and indisposed to this* 1.320 duty, if we were so perfectly holy as we should be, we should be ever ready for holy performances, but our hearts gather soil exceedingly. Purge out the old leaven before you come to eat Christ our Passeover that was sacrificed for us, 1 Cor. 5. 7. What he meaneth by the old leaven he telleth you in the next verse, it is the leaven of malice especially that we must be carefull to purge out. Accor∣ding to our preparation will our profit be, if one come fitly it is a means of a great deal of good, Communion with God, sealing the Covenant, the Lord and we are made friends under seal, partaking the body and bloud of Christ. It is like our evidences in the time of trial, when our Land is questioned 2 Chron. 30. 3. our hope in the Resurrection lies in this, Iohn 6. 54. it seals our initiation and exhibits our growth in Christ. A Sermon will confirm but one particular grace, as patience or the like, but the Sacrament confirms the body of graces, and a man receives an in∣fluence of grace into his whole soul.

The Apostle in the Conclusion of the 1 Cor. 11. appoints this as a great remedy to prevent the judgement of God for their abuses about the Sacrament, to judge our selves,

• 1. Self-abasing will follow self-judging.
• 2. Justifying God, Rom. 3. 4.
• 3. Sin will be bitter to such an one.
• 4. He will not judge others, Rom. 14. 3, 4.

A childe of God may receive unworthily:

• 1. By coming carelesly and negligently to the Sacrament.
• ...

• 2. By coming in the guilt of any one sin unrepented of.

Fifthly, Because of the danger of coming unprepared, Matth. 22. the Devil* 1.321 will enter into ••s as into Iudas, Luk. 22. 3. compar'd with Iohn 13. 27. If we re∣ceive not Christ we receive Satan. Cyprian saith of the Lords Supper, P••tro reme∣dium, Iudae venenum, 1 Cor. 11. 17. 27, 29, 36.* 1.322

The staying away will not prevent the danger, Matth. 22. those that would not come to the Supper when invited, were destroyed as well as those that came with∣out the wedding garment. Not to come is to starve our souls, to come unworthily is to poison them.

One is said to be guilty of the bloud of Christ, 1 Cor. 11. 27. that is, a murther∣er of Christ, divers wayes.

• 1. Christ is really present, though not corporally and locally, he looks upon the* 1.323 injury done to the Elements as done to himself, if one wrong insignia majestatis, the Kings coin, or the like, it is treason.
• 2. The same bent and disposition of heart that carries a man to prophane the* 1.324 Elements, would carry him to crucifie Christ: Christ is sacramentally united to the bread and wine.
• 3. In the Sacrament Christ is set forth as crucified, Gal. 3. 1. Isa. 53. 6. our sins crucified him; he whose heart is not affected with such an object allows the deed of the Jews, is an accessary post factum▪
• 4. There is a great resemblance between Iudas his act and yours.
  • 1. He was a Disciple, so thou a Christian.
  • 2. He did betray Christ for a small matter, Zech. 11. 10, 11. so thou preferrest a base lust before him.
  • 3. He betrayed him with a kisse, thou at the Sacrament.
• 5. Thou wouldst make Christ die in vain, Christs death is useful for satisfaction and sanctification; satisfaction of Gods wrath and sanctification of our hearts, we* 1.325 trample his bloud under our feet as unholy, that is, common.

Vers. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation,* 1.326 or judgement to himself. Damnation if he be a reprobate and impenitent hypocrite, judgement though he be regenerate and a true beleever. M. Hilders.

God punisheth this sin in his children with inward and outward chastisements. The Lord abhors the like offence in the Sacrifices, Mal. 1. 7.

This worthy receiving is not a legal worthinesse, Secundum absolutam dignita∣tem, wherein one can plead that the thing he doth deserves the thing he would have, but an Evangelical worthinesse, Secundum divinam acceptationem The ori∣ginal of all our worthinesse is the change of the Covenant, Exod. 12. 43. Every man by nature is under the Covenant of works, he that was uncircumcised might* 1.327 not partake of the Jewish Passeover. Circumcision notes two things, 1. A change of the Covenant. 2. Sanctification of a mans nature, Col. 2. 11. He that was un∣circumcised was out ••of Abrahams Covenant and unregenerate. This change of the Covenant comes by the change of your Head, your union with Christ, Gal. 3. ult. Corpus Christi non edunt qui de corpore Christi non sunt.

We must seriously examine our state, whether we be in the state of grace, 2 Cor. 12. 5. The children of God mistrust their own searching, and desire God to search them, Psal. 139. lat. end. Thou must be a new creature cut off from the old stock, and ingraffed into a new, thou must close with Christ and accept of him, and then vertue will come from him, Gal. 2. 20. Bread and Wine are turned into the substance.

When the Sacrament is received without due and diligent preparation, it is re∣ceived unworthily, vers. 28. The Apostle prescribes this remedy against unworthy receiving; we should diligently prepare for every religious duty. We should be much in examination, the strongest acts of grace are reflex acts, this is a Gospel command, therefore carries with it a Gospel-promise, it is a duty at all times. Our examination is a setting our selves in the presence of God, and passing sentence on our wayes, as God would have us.

There is a twofold preparation required,

• 1. Habitual, standing in the having of all such dispositions and graces as quali∣fie a man for the work of receiving, knowledge, faith and repentance, love, obedi∣ence, this is at our first conversion, Ephes. 2. 10. & 6. 14.
• 2. Actual, which stands in the exciting and awakening of those graces and dispo∣sitions, and renewing of them when one is to receive. Both these must be in him that will receive in due order.

Actual preparation consists

• 1. In the solemn sequestration of a mans self.
• 2. In examination of our sins and graces.
• 3. In being humbled for our sins, and in renewing and quickning the former graces.
• 4. In raising and stirring up in our selves strong desires after Christ.
• 5. In stirring up in our selves a strong expectation of the benefit of the Sa∣crament.
• 6. In seeking God in special, and more then ordinary manner by prayer.

1. A solemn sequestration of the soul from all other avocations whatsoever. There must be some sitting of a mans self for the duty, from the time that a man hath notice of the Sacrament to be administred. But at the day before, a man should at the least toward the end of the day separate himself from all other thoughts and occasions, and minde wholly the work of preparation to the Sa∣crament.

This sequestration of a mans self stands in two things,

• 1. In setting aside all lawfull thoughts, occasions and businesses of our* 1.328 callings.
• 2. In summoning, calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand.

Examination of our sins and graces, of the multitude and hainousnesse of our sins, of the truth of our graces, the growth of them, and our wants.

I shall lay down the rules of examination, and the things to be examined:

1. The Rules whereby we are to examine our selves are the Law and Gospel.* 1.329

• 1. For finding out the number of our sins.
• 2. The uses of them for finding out the measure of them.

The things to be examined, are our sins and graces.

I. Of the Rules.

The Law.

The Summe of the Law is set down in the ten Commandments, and they are divided into two Tables.

The Commandments of the first Table are the four first, and they teach us our duty which we owe unto God immediately. The Commandments of the se∣cond Table are the six last, and they teach us our duty which we owe unto our Neighbour.

Our duty to God is to love him with all our hearts, with all our strength, with all our might, with all our thoughts. Our duty to our Neighbour is to love

him as our selves both in soul and body, goods, good name, person, chastity.

The first Commandment is, Thou shalt have no other gods but me, or, be∣fore me.

The general duty of it is to make God my God, by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator, and the first fountain of all being. This is a total and general subjection of the whole man unto him.

Duties required herein, are

• 1. Of Dependance, whereby we make God the chief and principal object of* 1.330 all the powers of our whole man, so far as they are capable of him.
• 2. Of Conformity, whereby we order all our powers toward other things in that manner and measure that he doth require, and so become subject to that authority, power and command that he hath over us as a Creator.

1. Duties of Dependance.

We must set all the powers of the soul principally upon him.

• 1. The Understanding,
  • 1. To know him as he hath revealed himself in his Word and Works.
  • 2. Faith to believe him, that is, to think things true, because he saith them.
  • 3. Humility, acknowledge him to be the first and best Essence, rightly dis∣cern the infinite distance and difference between him and us, and confesse his unspeakable excellencies above us, and our most vile basenesse in compari∣son of him.
• 2. The will, willing his glory above all things, and then choosing his favour and grace.
• 3. The imagination or thinking power, to be thinking of God more plentifully, largely, constantly, then of all other things.
• 4. Memory, perpetually to remember him, and to set him at my right hand, as David saith.
• 5. The affections of Love, Fear, Joy, Confidence, must be set upon him with all their strength.

We should also speak more abundantly of God and his Excellencies, then of all things else besides.

2. Duties of Conformity.

All the powers of man are to be set on other things according to his direction and appointment.

• 1. The Understanding,
  • 1. To know his will.
  • 2. To believe his promises and threats.
  • 3. To make use of the things we know.
  • 4. To esteem of heavenly things above earthly.
• 2. Conscience, or a knowing with God, in which 1. The acts it is to perform. 2. The rule which it must follow in performing those acts.

The acts it is to perform are twofold:

• 1. In regard of our estate to acquit and condemn.
• 2. In regard of our actions.
  • I. Before the doing, if need be to admonish me to them.
    • 2. If sinful, to restrain me from them.
    • 3. If indifferent, to leave them to our wils.
  • II. After the doing.
    • 1. To comfort in them if commanded.
    • ...

      2. To check for them if forbidden.

      The Rule which it must follow in performing these acts is the revealed will of God.

  • III. In the manner of doing.
    • 1. Sincerely in checking for one sin as well as another.
    • 2. Tenderly, for a little thing.
    • 3. Effectually, so as not to suffer corruption to gain-say▪
    • 4. Peaceably, to drive to God not from him.
  • ...

• ...
  • 3. The will to be flexible to Gods will.
    • 1. Obedience, a full purpose to do all that God requires, and leave all that he forbiddeth for his sake.
    • 2. For good things received, thankfulnesse, for evil, patience.
  • 4. The thinking power, Memory, Speech, Senses and Affections to be exercised more abundantly on heavenly things then earthly.

  The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word, to worship him in spirit and truth.

  Divine Service must be according to Gods command:

  • 1. For Matter of it, in regard
    • 1. Of the Person worshipped, the living God alone, conceived of in the pure apprehension of the minde, without any sensible representation.
    • 2. The parts or kindes of worship, that they be by him appointed, which are
      • 1. Ordinary, such as are to be done constantly, and in a setled course, which are three-fold,
        • 1. Publick.
        • 2. Private.
        • 3. Indifferent.
          • 1. Publick
            • 1. Preaching of the Word.
            • 2. The administration of the Sacraments, Baptism and the Lords Supper.
          • 2. Private
            • 1. Conference.
            • 2. Meditation.
          • 3. Indifferent
            • 1. Prayer.
            • 2. Reading the Scriptures or other good 〈…〉〈…〉.
            • 3. Catechizing.
            • 4. Singing of Psalms.
      • 2. Extraordinary, such services as are t•• be ••••ne now and then upon special occasions.
        • 1. Fasting.
        • 2. Fea••••ing.
        • 3. Vows.
  • 2. The Manner of the performance of Divine Service is three-fold,
    • 1. A due preparation before.
    • 2. A right carriage in them, doing them
      • 1. Truly and sincerely upon the right Motives, Causes, Gods Command∣ment and Will, and our own Duty and need, and for the right ends, viz. the pleasing of God, and procuring of Grace and increase of ver∣tue in our souls.
      • 2. Reverently, with a special apprehension of Gods presence and great∣nesse.
      • 3. Faithfully, with a believing of Gods truth therein, and promising to our selves the blessing he hath promised.
      • 4. Devoutly, that is, with a diligent attention of the minde to the words and matter, and whole work in hand.
    • 3. A right making Use thereof after.

  The third Commandment enjoyns the common worship of God, that is, the right carriage of our selves to his honour in all our common affairs, so far forth as we have any thing to do with him therein.

  The general duty of it is to live holily.

  To sanctifie God,

  • 1. Inwardly, by seeing him in his works,
    • 1. Of chastisement, to be patient, penitent.
    • 2. Of Mercy, to be thankful and obedient.
  • ...

• ...
  • 2. Outwardly,
    • 1. In word, by the lawful use of an Oath, by a reverent mention of Gods Titles and Attributes upon any occasion, by good conference, and making confession of his truth.
    • 2. In our Deeds and Actions,
      • 1. In General, to aim at his glory in all our works, and live to him and not to our selves.
      • 2. More Particularly, in two things,
        • 1. In suffering Persecution cheerfully for Righteousnesse sake.
        • 2. By a sanctified use of Gods creatures, of any thing whatsoever we do, whereto four things are required,
          • 1. Knowledge out of the word of God concerning the lawfulness of our doing such things.
          • 2. Craving Gods blessing in the use of Meat, Drink, Marriage.
          • 3. Returning Thanks to God for his goodnesse.
          • 4. Moderation in the use of them.

  The fourth Commandment appoints the consecrating of a special time, viz. every seventh day after six of labour to holy and religious exercises.

  The full Summe of it, is, After thou hast bestowed six dayes in ordinary and common businesses, thou shalt bestow the seventh day in exercises of piety and religion.

  The things commanded in this precept are two

  • 1. Preparation to the Sabbath, in the word Remember, which is done two wayes,
    • 1. All the week long by diligence, fore-sight, moderation in the labours of our calling.
    • 2. On the sixth day towards the end of it by a seasonable breaking off our labours, and making all things ready for the Sabbath.
  • 2. Celebration of the Sabbath, not only observing and keeping it our selves, but preserving it, and looking that our Inferiours and others under us at the least outwardly keep it.

  We must

  • 1. Rest from thoughts, words and deeds that concern worldly things, but on∣ly for necessity and mercy.
  • 2. Sanctifie it by bestowing it in the exercises of Religion, which for the man∣ner are to be done cheerfully, consecrating the Sabbath unto the Lord as a de∣light.

  The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place, that we shew due respect to our Superiours, Equals and Inferiours.

  Our Duty to our Governours is to honour and reverence their persons wil∣lingly, to obey all their lawful commandments, to bear their reproofs and cha∣stisements submissively, patiently, and fruitfully.

  The particular Duty of Children to their Parents, besides these common du∣ties, is

  1. To love them very much, to maintain them if need be in sicknesse and age, and to be guided by them in marriage.

  The particular Duty of Servants is to be trusty and painfull in the busi∣sinesse committed to them by their Governours, as well in their absence as presence.

  The particular Duty of Subjects to their Kings and inferiour Magistrates, is to defend their persons against all violence offered to them by any according to their places, and to render them willingly all due services and paiments.

  The Duty of People to their Teachers and spiritual Pastors, is to submit to their Ministery, and to reward them with plentiful maintenance.

  The Duty of the younger to their betters in age, is to behave themselves toward them reverently, and to take their good advice.

• ...

  Our Duty towards our betters in gifts, is to take notice of their gifts and to re∣spect them accordingly.

  The common duty of all Governours towards those that are under them, is to rule them wisely, mildly, and equally, taking care by their authority to plant true Religion among them.

  The particular Duty of Parents toward their children, is to give them fit instruction and correction, to help them to some honest Calling, to dis∣pose of them fitly in marriage, and to lay up for them according to their meanes.

  The particular Duty of Masters toward their servants, is to use them justly and mildly for work, diet, reward and chastisement.

  The Duties of man and wife each towards other, are these

  Both must love each other above all other persons; he must cherish her as his own body, and she must be an helper to him, and yeeld to him as her Head.

  The particular Duty of Kings and other Magistrates, is to make fit Lawes, and to see them duly executed for the maintaining of peace, honesty and godlinesse.

  The Duty of Ministers toward their people, is to guide them in the right way by life and doctrine, to oversee their carriage, and to administer the Sacraments du∣ly to them.

  The Duty of the ancienter toward their younger, is to further them in good∣nesse, by grave carriage and good counsel.

  Their Duty that have better gifts then others, is to use the same readily and hum∣bly for the help of such as want them.

  The Duty of Equals is

  • 1. To think better of their Equals then themselves, and to esteem of them above themselves.
  • 2. In giving honour to go one before another.
  • 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves.

  The sixth Commandment enjoyns all due care of our own and neighbours safety, Temporal and Spiritual.

  For our own temporal safety we must shun all distempered passions and need∣lesse perils, using food, rest, and other means of health and strength, cheerfully and moderately.

  For our spiritual safety, we must carefully ••lee all sins, and the occasions of them, and use all means of getting grace and salvation.

  For our neighbours natural safety, we must keep wrath, malice and hatred out of our hearts, heartily loving all men, even our enemies. We must also pity and help the distressed, shew kindnesse and meeknesse to all, even those that hurt us, not revenging our selves, nor hurting or grieving any by evil deeds or speeches.

  For our neighbours spiritual safety, we must exhort, comfort and admonish one another with all meeknesse, and must pray one for another.

  The seventh Commandment requires all care to preserve our own and our neigh∣bours chastity.

  To preserve our own chastity we must abhorre all impure desires, behaviours, speeches and deeds with all occasions provoking thereto, and must use tempe∣rance and sobriety with fasting and praying at fit times, and diligence in our calling.

  We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire, words, countenance and gesture.

  The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods.

  In respect of our own goods, we must get them justly, and keep them thriftily from evil and idle expences, use them liberally for good purposes, and not set our hearts upon them.

• ...

  For our neighbours goods, we must neither take nor keep any thing from any man (whose own it is) by force, fraud or unequal bargains, we must seek the pro∣fit of our neighbours as our own profit.

  2. We must do to them as we would have them do to us, and not corrupt justice and equity by partiality and self-love.

  The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit:

  • 1. Our own by lowlinesse and esteeming meanly of our selves, accounting others better then our selves, by being true, sparing and holy in our speeches, in∣nocent and humble in our carriage, slying ill company and all appearances of wic∣kednesse, and abounding in good works.
  • 2. Our neighbours by judging and speaking the best of them, their words and deeds, praising their vertues and defending their innocency.

  The tenth Commandment requires that we be fully contented with our own condition, and keep out all inclinations and motions after the things that pertain to others.

  II. The Gospel.

  The Law holds forth the holinesse and purity of God, the Gospel holds forth the grace and favour of God, Rom. 2. 4.

  There are two great ends of the Gospel and the Ministery of it:

  • 1. Union with Christ, 2 Cor. 11. 2.
  • 2. Reconciliation with God, 2 Cor. 5. 20. The Angels sang (when Christ was born) on earth peace, and good-will toward men.

  The Gospel hath two parts, as some say.

  • 1. All are cursed and damnable sinners. This must be believed so firmly, as that we assent to the particular, comprehended under the general, bring∣ing it home to my self, and saying to my self, I am a cursed and damnable sinner.
  • 2. Jesus Christ is a perfect and all-sufficient Saviour, he can and will save all pe∣nitent sinners, and me also among the rest upon my turning to him. He hath seal∣ed this to me in Baptism, which is the Baptism of repentance for remission of sins, which doth assure me, that upon repentance shall by the bloud of Christ attain full remission of all my sins, this is •••• believe the Gospel.

  We have gone asiray like lost sheep, but he hath laid upon him the iniquities of us all.

  Rom. 3. 23, 24. For all have sinned, and come short of the glory of God. Being justi∣fied freely by his grace, through the redemption that is in Iesus Christ.

  The terms of the Gospel are three:

  • 1. To choose Christ as he is there offered, Iohn 6. 40.
  • 2. To receive the Gospel with readinesse, Act. 17. 17. Mat. 13. 44.
  • 3. That we should give up all for Christ, and to him. Rom. 12. 1.

  It requires three things especially of us:* 1.331

  • 1. True Repentance for sins committed.
  • 2. True Faith in the Mediator, which expiates sins.
  • 3. A sincere desire to obey God which hath pardoned us our sins.

  Impenitency, unbelief and disobedience then are sins against the Gospel.

  Sins against the Gospel are greater then sins against the Law, Heb. 2. 3. because committed against greater light and greater love, the love of the Father in sending of Christ, of Christ in coming, of the Spirit in manifesting, therefore the curses and punishment of the Gospel are grievous, Mat. 3. 10. Mark 16. 16. He that loveth* 1.332 not the Lord Iesus, let him be Anathema Maranatha.

  Psal. 2. 12. Christ is the best friend and worst enemy. His wrath is

  • 1. The wrath of a Mediator and Deliverer, who then shall speak a good word for you? Psal. 50. 22.
  • 2. He is able to execute his wrath, he hath all power in his hand as well as all love in his heart.

  Two sorts of sins ripen men for wrath:

  • 1. Sinning against Ordinances, Ezek. 10. 2. Amos 8. 1.
  • ...

• ...
  • 2. Sinning against the Gospel, Matth. 3. 10.

  Having laid down the rule, viz. the Law and Gospel for the finding out the number of our sins, I shall now shew the uses of them for finding out the measure of them.

  First, For the Law, we must not be content to rip up our sins by the Law, but aggravate them.

  • 1. By the greatnesse of the Commander, the great God of all the world that gave the Law with thunder and lightening is offended. He is glorious in his Es∣sence, Subsistence, working sinne provokes the eyes of his glory, Isa 3. 8.
  • 2. By the latitude and extent of every Commandment, Psal. 119. 96. it bindes the conscience and commands the heart, forbids all sins at all times, together with their causes, occasions, provocations, signs.
  • 3. Consider the filthinesse and sinfulnesse of sinne* 1.333, it is called filthinesse it self, and is worse then hell, for that is of Gods ordaining. Persons and things are ter∣med evil from it, evil Angels, men, times.
  • 4. Consider the price of the bloud of Christ, and the greatnesse of his punish∣ment, sin was such a hainous and notorious thing that nothing else could satisfie God, all the Angels in heaven could not expiate one sin.
  • 5. Aggravate sinne by the person sinning, from the evil circumstances and un∣profitable ends, by the effects, giving scandal, 2 Sam. 12. 14. by the manner of com∣mitting it, wilfully and with a high hand▪

  Secondly, We should labour especially to mourn for Gospel-sins.

  • 1. Because the sins of the Gospel carry the greatest guilt.
    • 1. They are against the second Covenant, the Heathens perish under the guilt and curse of the first Covenant, the second Covenant was never offe∣red to the Devils, when they fell from God they had never a second offer of mercy.
    • 2. They are against the bloud of the Son of God, Heb. 6. 6. & 10. 29. To sinne against God in his Son, is a greater sin then to sin against the Law, the Law is subservient to Christ in the Gospel.
  • 2. No man lies under such fierce wrath, 2 Cor. 2. 15, 16. no condemnation is confirmed by an oath but theirs, Heb. 3. 11, 12.
  • 3. That which should have been for your welfare becomes your snare, Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is like Paracelsian Physick, if it do not cure it will kill.
  • 4. None do lose such high services, Matth. 7. 22, 23. they do not the work of the Gospel with a Gospel-spirit, and out of a Gospel▪principle.
  • 5. Satan will insult and triumph over none so much as Gospel-sinners, Matth. 12. 43, 44.
  • 6. The worm of conscience will not feed so fiercely on any, Mar. 9 43. when he compares his former hopes with his present irrecoverable condition, because no sin∣ners had those helps, nor were raised to those hopes.

  Ponder on your own sins what they are and what they have deserved. Look on* 1.334 original corruption, the foul sea of all wickednesse, which is called a body of sinne, Rom. 6. 6. A Law in our members, Rom. 7. 23. Consider that thou hast a naughty nature, whereby thou art averse from God and goodnesse, and extreamly prone to all sin, Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it, Rom. 3. 16, 23.

  2. Humble thy self; Labour to be base for this, though thou hast not commit∣ted such foul sins as others, yet if God should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst.

• ...

  3. Call to minde likewise the grosse actual sins thou hast committed before or since thy calling: Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him, and since thy calling?

  4. Consider thy continual daily slips and infirmities, thy sins of omission and commission; how apt thou art to be angry, impatient, thy carnalnesse in good duties, and distraction in the performance of them, thy forgetfulnesse of God, and thy later end.

  5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of, and pray to God to discover it to thee.

  Lastly, Call to minde what sins thou hast committed since the last Sacrament, and bewail them.

  Meditate also on the sufferings of Christ for these grosse sins and daily* 1.335 iniquities. His great abasement, Psal. 22. 6, 7, 14. to 19. v. Isa. 53. 3, 4, 5, 6, 7. to the 11. v. He was born like a beggar, lived like a beggar, the Devil tempted him, he was falsly accused, betrayed by one of his Disciples, denied by another, forsaken by the rest. He was amazed with fear, and incompassed with sorrow, Mark 14. 34. Two of the most tormentful passions, was in an agony, and did sweat drops of cloddy bloud in such abundance as it fell to the ground, was condemned, moc∣ked, spit upon, whipped with rods after the manner of the Romans* 1.336, crowned with thorns, laden with the Crosse, nailed on it, stretched and retched in all his joynts.* 1.337

  He suffered much in his body, but his chief sufferings were in his soul, Isa. 53. 10, 11, 12. He took our soul as well as body, and came to redeem it, that being the chief part, Quicquid induit Christus, obtulit. He suffered

  • 1. As a publick person, as the second Adam, Rom. 5. 14.
  • 2. For our sakes and benefit, Isa. 53. he is said six times to bear our iniquities.
  • 3. Not only for our good, but in our room, Heb. 7. 22. not onely nostro bono, but nostro loco, 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men; the Martyrs suffered for the good of the Church, Col. 1. 24. 2 Tim. 2. 10.
  • 4. He took upon him the burden of our sins by way of imputation, 1 Pet. 2. 24. 2 Cor. 5. 21.

  Smite on your brests, and say, For my worldlinesse, anger, all these evils be∣fell my Saviour: Lord, for thy mercy sake in Christ pardon and heal me, Shall I pollute my body with uncleannesse, when Christ suffered so bitter things? Shall I ever be angry again? O Lord by thy grace I will not: Let me have thy power to kill these sins.

  See the strictnesse of divine justice, and the dreadfulnesse of Gods wrath, God spared not his own Sonne, and when his Fathers wrath lighted on his soul, he was much troubled, and the great evil of sinne, it caused Christs humane nature to be ••••raid, Matth. 26. 38.

  The desert of sinne is seen in Christs suffering,

• ...
  • 1. In respect of the person who suffered for it, Gods only Son who never pro∣voked him. Iohn 3. 16. Rom. 8. 31.
  • 2. In respect of the penalties he underwent for sinne, it made him to cry, sweat and pour out strong supplications, Isa. 53. 10.

  The Law shewed the filthinesse and evil of sinne by the many Sacrifices and asper∣sions of bloud which it required, but they were of beasts and their bloud; but the Gospel shews the demerit of sinne more fully, and how odious it is to God, since Christ must die to expiate it, and also the abundant love both of the Father in de∣livering his own Sonne to death for the salvation of sinners, Iohn 3. 16. 1 Iohn 4. 9, 10. Rom. 8 32. and of Christ in taking upon him our nature, and in exposing him∣self to so much misery here on earth, and at last to an accursed death for us, Phil. 2. 7, 8.

  We are to remember Christ in the Sacrament:

  • 1. Because the Lord will have in the Sacrament of the New Testament, the great end of the Passeover to be accomplisht, Exod. 12. 14.
  • 2. That we may answer the goodnesse of Christ to us, he hath us alwayes actu∣ally in remembrance, Exod. 28. 21, 29.
  • 3. Because if we have any benefit by this Sacram nt God must remember Christ for us.
  • 4. Upon our actual and affectionate remembrance of Christ depends all our be∣nefit by this Sacrament.

  We have dispatched the examination of our sins, in the next place our graces are to be examined.

  The graces that must be tried * 1.338 and examined, are our Knowledge, Faith, Re∣〈…〉〈…〉, Love, and hungring after Christ, the truth, growth or wants of them, 〈…〉〈…〉 examined.

  The truth of them.

  1. Knowledge. The words, examine, shew forth, discern and judge, all beto∣ken* 1.339 knowledge.

  We must get Knowledge:

  • 1. Of the Law of God.
  • 2. Of the Doctrine of Redemption by Jesus Christ.
  • 3. Of the Nature, Necessity and Use of the Lords Supper.

  We must know our estate by nature and by grace:

  • 1. Because otherwise we cannot be thankful to God for his benefits as we ought.
  • 2. In the Sacrament Christ is offered, and the Covenant sealed. By nature we are dead in sin and bondslaves of Satan, by grace we come to be children of God, and heirs of salvation.

  We must know what the elements and actions in the Sacrament signifie. That the bread signifies the body of Christ, and the wine his bloud, that the breaking of bread betokens the crucifying of Christ, that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effe∣ctually upon every worthy receiver, the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith.

  2. Faith is required in those that come worthily to the Supper of the Lord.

  There must be an active and lively faith in the Sacrament to take Christ by an a of confidence, and give up our selves by an act of resignation.

• ...

  The great spiritual graces of the Gospel are Faith and Love:

  • 1. Faith is the great command of the Gospel, Believe in the Lord Iesus.
  • 2. It is the great promise of the Gospel, Ephes. 2. 8.
  • 3. It is the great condition on which all the promises hang, Isa. 79. Heb. 11. 6.

  Faith empties the soul more of it self then all other graces, it gives all the glory to God, Rom. 4. 20. and often besides in that Chapter. It is the eye of the soul whereby we discern Christ, Heb. 11. 1. 2 Cor. 4. ••lt. it is the stomack of the soul. Christ describes believing by hungring and thirsting, it is the foot of the soul whereby we approach unto Christ, Heb. 10. 22. He that comes unto me shall never hunger, and he that beleeves in me shall never thirst. It is our hand to imbrace the promises, Heb. 11. 30. therefore believing is often called eating and drinking, Iohn 6. He that eats my flesh and drinks my bloud hath eternal life. Gal. 2. 30.

  Faith makes Christ precious, 1 Pet. 2. 7. and the soul also to Christ, 2 Pet. 1. 2. Faith is an assent to all truths revealed, yet the special act of justifying faith is our closing with Christ, our rolling our selves on him. It is a cleaving to the whole word of God, and an obediential resting upon Christ alone for salvation. This is the only grace that jus••ifieth, Whom he hath set forth for our propitiation through faith in his bloud. No grace brings so much comfort to the soul, The just shall live by his faith.

  Reasons why we must bring faith to the Sacrament:* 1.340

  1. It is the Table of the Lord, therefore none must be admitted, but those which are of his family, Gal. 6. 16. Christ hath instituted it that he might give himself by it, he gives himself only to his members, true believers.

  2. It is a seal of the Covenant of grace, therefore belongs to none but such as are in Covenant, none are in Covenant with God and Christ but believers, 1 Iohn 3. 24.

  3. Because the Sacrament was instituted for the confirming and further strengthening of our faith, it begets not faith but presupposeth it, Rom. 10. 14,* 1.341 17. & 4. 11.

  4. The word profits not without faith in them that hear it, Heb. 4. 2. the same* 1.342 thing is held forth in both. Christ is held forth in the Word sounding to the ear, and offered in the Sacrament by the promise, there he is visible to the eye of faith, Iohn 3. 14, 15. and is offered for spiritual nourishment. Faith is the hand and mouth of the soul, whereby we receive and feed on Christ, Iohn 1. 12. Iohn 6. 19.

  In bodily feeding there is, 1. Sense of want, so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition, so* 1.343 here. 3. Appetite, earnest desire in the soul after Christ. 4. Taking of food, so the soul of Christ. 5. Eating. 6. Digesting. 7. Distribution of the nourish∣ment.

  5. No benefit is to be expected from any Ordinance but by faith, Christ himself profits not unbelievers, Tit. 1. 15. we cannot receive the Sacrament to our comfort without it.

  2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this, here are three several words to presse this duty. Interpreters gene∣rally say, the meaning is, whether you have faith or not, but this is a higher ex∣pression, Acts 8. 33. Rom. 8. 8, 9. We say of a very malicious man, such a one is in malice; and of one that is drunk, such a one is in drink.

  1 Pet. 1. 7. The trial of Faith is precious,

  • 1. By this trial we attain to a certainty.
  • 2. By this it attains purity: God tries it by affliction, men by examination, by both it is refined.
  • 3. The trial of gold is but for a little time, By faith you lay hold on eternal life; the purer the faith, the surer the hold.
  • 4. By trying it hath a higher esteem, Revel. 3. 18. The trial of gold makes it the

• ...
  • more precious in your esteem, and the trial of Faith makes it more precious in Gods esteem.

  Marks of Faith.

  First, Know whence we had Faith, God gives it, and whether we have recei∣ved* 1.344 it in the ordinary way by which God▪ works it, the Word, Iam. 1. 18. Faith comes by hearing, and it is increased by the same means by which it is begotten, Dost thou highly prize the Word? Hath it wrought Faith in thee?

  Secondly, Try by what steps and degrees faith hath been wrought in thee.

  • 1. Such see their misery by sinne, and their inability to help themselves, Acts 2. 37.
  • 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good, Isa. 55. 1. hereby one is brought to deny himself and his duties, and to have recourse to him, and rest on him for comfort.

  Thirdly, From the effects, where Faith is it will shew it self.

  • 1. It purifieth the heart, he is clean in heart and life, 2 Cor. 7. 1. Acts 26. 9. & 18.
  • 2. Overcomes our spiritual enemies, the world, This is the victory whereby we overcome the world, viz our Faith, John 5. 4. Satan, 1 Iohn 2. 18. & 5. 18. Gal. 5. 6.
  • 3. It works by love, Ephes. 1. 15.

  Fourthly, True faith is ever growing, a true faith may be weak, but all living* 1.345 things grow though one do not perceive it. Do you trust God now the better for the many experiences you have of him? Art thou sensible of thy doubting and unbelief?

  Motives to perswade men to believe:

  Consider,

  • 1. Who offers Christ, God, how will he take it if he be refused?* 1.346
  • 2. The gift, the greatnesse of the good offered in the Gospel, Heb. 2. 2, 3. 1 Tim. 1. 13.
  • 3. The excellencies of faith, but that I have shewed before.
  • 4. The hainousnesse of infidelity, 1 Iohn 5. 10. a sin both against the Law and Gospel. The first Commandment commands us to believe what ever God shall re∣veal, it is the condemnation, with a witnesse, Iohn 3. 2. it exposeth us to the tem∣ptations of Satan, Heb. 3. 12. 2. To the fearful judgements of God, Iohn 3. ul••. to his displeasure, Prov. 15. 8. Heb. 11. 7. to eternal wrath, Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual, the Word, Heb. 3. 2. afflictions, the Sacrament, 1 Cor. 11. 29.
  • 5. The willingnesse of God to receive a poor sinner.
    • 1. God alone provided the medicine that should cure us, Rom. 3. 24.
    • 2. He wrote it in the Gospel, this is a true saying.
    • 3. Propounds Christ, hath set him forth.
    • 4. Invites sinners, Matth. 11. 1 Cor. 5. 20. He commands you to believe, 1 Ioh. 3. 23. threatens if you refuse, Iohn 3. ult.
  • 6. Christ consented to all this, he voluntarily came into the world to save sin∣ners,* 1.347 he hath paid the ransome, hath promised that those which come to him he will in no wise cast away.

  Means to get and improve or strengthen faith:

  • 1. To get it.
  • ...

• ...
  • 1. Labour to see your selves in a lost condition.
  • 2. Know that there is no way in the world to save you but by Christ.
  • 3. Bewail your condition to God, tell him that you are a lost creature, and say, Lord, help me to believe.
  • 4. Plead the promises, there are promises of grace as well as to grace; say, Lord, thou hast said thou wilt be merciful, and why not to me?
  • 5. Wait upon God in the use of the means, hearing and the like, Rom. 10. Acts 10. 44.
• 2. To improve and strengthen it.

You that have faith, labour to improve it, 2 Thess. 1. 3, 4.

I shall premise four Cautions:

• 1. There is a common, dead faith, an ungrounded presumption gotten by the devil and mens false hearts, which is rather to be destroyed then increased. When men put all their confidence in Christ, and yet can live in all kinde of ungod∣linesse, whereas true faith is wrought by the Spirit of God, and brings forth a holy life.
• 2. Among true believers there are several sizes as it were of faith, some are strong and some weak in the faith.
• 3. The weakest faith, if true, will certainly save the soul, the weakest believer is united to Christ, adopted, reconciled, justified, hath the Spirit, all promises belong to him, and shall partake of glory.
• 4. There is none of Gods servants in this world do attain so much faith as they might, the Apostles Luke 17. 5. make this their joynt Petition, Lord increase our faith.

• 1. It increaseth in the use of it, To him that hath shall be given. Spiritual things increase by exercise.
• 2. Diligently attend on all the Ordinances, and treasure up experiences.
• 3. Study thy self daily, see what a wretched, worthlesse creature thou art, what a dead barren heart thou hast, real self-abhorring makes a man to hang on Christ.
• 4. The more thou knowest Christ, the more thou wilt believe in him, Psal. 9. 9. study to know Christs person, Offices, the tenour and indulgence of the Cove∣nant of Grace.
• 5. Labour to get some evidence of the work of faith in thee, that thou art in a league of love with Christ: if the wayes of Christ be sutable to thy Spirit, and the bent of thy heart be against all sins, and especially thy bosome sinne, it is a good sign.
• 6. Remove all impediments.

II. Repentance.

It is taken sometimes largely, and so it comprehends all the three parts of Con∣version, Contrition, Faith and new Obedience.

2. Strictly for contrition alone, Act. 13. 24.* 1.348

In General, it is a turning from sinne to God: Or thus,

It is a supernatural work of Gods Spirit, whereby the humbled converted sin∣ner doth turn from all sinne with grief and detestation of it, because thereby God is offended, and to the wayes of God, loving and embracing them, and resolving to walk in them for the time to come.

• 1. The efficient cause or authour of repentance is Gods Spirit, Acts 1. 51. & 11. 18. 2 Tim. 2. 18. it is a supernatural work, such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature, Ier. 31. 18, 19. A man can do something toward legal duties, but one hath no principle for evangelical duties, but something against them.
• 2. The Subject in whom this grace of repentance is found (say some) is an humbled and converted sinner, 1. Humbled, that is, legally sensible of the mi∣sery it is brought to by sinne. 2. Converted, that is, by God, one whose inward man is changed, Ezek. 25. 26. Repentance seems rather to precede conversion, Act. 3. 19. though full Repentance be Conversion.
• 3. The general nature of it, a turning with the terms from which and to which,

• an aversion from sin, and a conversion to God, Ioel 2. 12. Ezek. 16▪ lat. end.
• 4. The manner of it, with detestation of sinne with delight in Gods will and* 1.349 wayes, Hos. 14. 8▪ Surely, shall one say, in the Lord I shall finde righteousnesse and peace. It is a mourn••ng for sinne as sinne, as it is offensivum Dei, aversivum à Deo, as it is an act of disobedience, an act of unkindnesse.

There are several kindes of Repentance:* 1.350

• 1. Antecedent, which goes before Remission and Justification, Acts 2. 38. & 3. 19. & 8. 22.
• 2. Consequent, Repentance, melting of the heart toward God after assurance of pardon, Luke 7. 47. 1 Tim▪ 1. 12, 13, 14. Ezek. 16. ult.

Initial Repentance when one is converted, Act. 8. 22.

2. Continual, Rom. 7. 24. Iohn 13. 10.

3. Personal or Ecclesiastical.

Some say the parts o•• Repentance are to eschew evil and do good, Psal. 34. 15. Isa. 1▪ 15, 16. & 55. 7. Amos 5. 15. Rom. 12. 9.

In sinne there is an aversion from God, and a conversion to the creature.

2. In repentance there must be an aversion from the pleasures of sinne, and a returning to Communion with God. The vertue and grace of Christ is not onely to mortifie but vivifie, Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul, Col. 1. 13. In renouncing of sinne four affecti∣ons are to be exercised, true humiliation is begun in fear, continued in shame, carried on in sorrow, and ends in indignation.

1. Fear ariseth from application of the curse to the provocation, we compare the sins we have committed with the threatnings of the Word, Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse, Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse, Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation (the highest act of hatred) ariseth from the unsutablenesse of it to our interest in Christ, Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning, shame looks on it as defiling, sorrow looks on it as offensive to God, indignation looks on it as misbecoming our pro∣fession.

In turning to the Lord:

• 1. There is a serious and solemn consideration of our state and danger out of Christ, Psal. 22. 27. & 119. 59. Hab. 1. 5.
• 2. A firm resolution, Luk. 15. 18. Psal. 32. 5. & 119. 106.
• 3. A mutual exercise of holy affections, desire, hope and delight, Psalm. 119. 49.
• 4. A consecration or resignation of our selves to God, Rom. 12. 1. 2 Cor. 5. 16.
• 5. A constant care of making good our ingagement, Prov. 23. 26. Hos. 5. 4.

D^r Twisse against Corvinus saith, there are three parts of Repentance, The Confession of the mouth, Contrition of the heart, and Amendment of life.

M. Calamy on Acts 17. 3. p. 37. saith, it consists in five things:

• 1. There must be a true and right sense of sinne, as to Gospel-faith there must be a true sight of Christ, Iohn 6. 36. so to Gospel-repentance there must be a right sense of sin.
• 2. Sorrow for sin, a spirit of mourning goes along with Gospel-repentance, Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God, 2 Cor. 7. 10.* 1.351
• 3. A self-judging, Psal. 51. 4. condemning his acts, and judging himself wor∣thy of all the curses of the Law.
• 4. A turning from sin to the Lord, Hos. 14. 8. Dan. 4. 27.
• 5. It must be grounded upon the apprehension and hope of mercy, Isa. 55. 7. Poenitentia non est sola contritio, sed sides, Luther. Therefore the Lutherans com∣monly make faith a part of repentance, it is the foundation of it, Non pars sed prin∣cipium. P. Martyr.

One saith, True repentance consists in four things:

• 1. In a humble lamenting and bewailing of our sins, our sinful nature and wic∣ked lives, whereby we are subject to Gods wrath and eternal death, even a giving our selves so to consider and feel the cursed effects of sinne, in that it angers God,

• and enforceth his justice to punish us, till it makes our hearts to ake and be trou∣bled, perplexed and disquieted, 1 Sam. 7. 6. Psal. 38. 18. Ioel 2. 12. Iam. 4. 9. so David and Peter wept for their sins.
• 2. A confessing the same to God particularly, Prov. 28. 13. Psal. 32. 3, 5. judg∣ing our selves worthy to be destroyed therefore, and to perish eternally. David saith, I will confesse mine iniquity, and be sorry for my sin: And Iohn, If we confesse our sins he is faithfull and just to forgive us our sins.
• 3. An earnest crying to God for pardon of sinne, and for power against it in the* 1.352 name of Christ. David, Psal. 51. saith, Sprinkle me with hysop, that is, forgive me for his bloud sake whom that hysop represented. We must take words, and beseech the Lord to receive us graciously.
• 4. A hearty and sincere purpose to reform our heart and life, to cast away all our transgressions, to resist and forbear the practice of sinne in all things, and to exercise our selves in all righteousnesse, i. e. A firm purpose to leave all the evil that I know condemned, and to do all the good that I know required, a fixed resoluti∣on of heart so to do in consideration of Gods goodnesse and grace that hath sent Christ to save the penitent.

The Antinomians say, The Saints of God once justified and in Christ, need not repentance, they cry down this as an un▪Gospel-like practice, and dis∣like mourning for sinne, they would have nothing but faith in Christ, and rejoy∣cing in him.

To be troubled for sinne (they say) is a dishonour to the grace of God and sa∣tisfaction of Christ, our repentance and humiliation indeed cannot satisfie God, Christ hath done that, laid down a price answerable to the debt, but the Lord hath inseparably annexed repentance and remission. Act. 2. 38. & 3. 19. & 8. 22. and he requires not only an initial repentance in reference to a mans state, but a daily repentance in reference to the acts of sinne, he must daily wash his feet. See Gal. 5. 31. The sinne against the holy Ghost is therefore unpardonable, because the Lord will not give repentance, Heb. 6.

Repentance is Evangelical, and a Duty in regenerate persons:

First, Because it is a fruit of the holy Ghost, Act. 11. 18.* 1.353

Secondly, Because none but regenerate persons can perform it, to bewail sinne, and aggravate it, justifying God, condemning themselves, and laying hold on Christ.

Thirdly, The Gospel enjoyns it, and threatens the neglect of it. Some places joyn Repentance and pardon together, Act. 5. 31. Luke 24. 47. Some it and faith, Mar. 1. 15. Act. 20. 21.

Fourthly, Christ, Iohn Baptist and all the Apostles preacht repentance, Mat. 3. 2. & 4. 17. Mark 6. 12.

Fifthly, Because it may and doth work most kindely in and with faith, when they look upon Christ whom they have pierced, and consider that they have cru∣cified him.

Sixthly, Because it conforms us to God and Christ, in hating and subduing sinne in us, it breedeth in us a loathing of sinne, and gives us a victory over it. What the Pump is to the Ship, Repentance is to the soul, it keeps it clean.

Seventhly, Because we have still flesh in us to be awed, as well as the Spirit in us to be cherished.* 1.354

Object. Justification is but one indivisible act of grace pardoning all sins past, pre∣sent and to come.

There is a two-fold forgivenesse:

• 1. In foro poli, in the Court of God, so all sins past, present and to come are actually pardoned at the first act of believing and repenting.
• 2. In foro soli, in the Court of Conscience, so they are not pardoned, we shall have no comfort or assurance of their pardon till we actually repent of them.

Repentance is a part of the exercise of our whole Christian conversation, and a work to be ordinarily practised, though there be one great and universal repent∣ance for the change of our state. In Revel. 2. & 3. chap. among the duties God re∣quires

of the seven Churches which were all converted, of four of them he re∣quires the exercise of repentance, Revel. 2. 5. & 3. 13, 19.

But there are some special seasons wherein God in a more special manner cals his people to repent, when he would have the practice of it more full and extraordi∣nary, 2 Cor. 7. 11. when we should more strictly examine our selves, and our sor∣row should be much inlarged, 1 Sam. 7. 6. Iudg. 2.

There are five special times for renewing of Repentance:

First, The time when Gods hand is upon us in any special correction.

• 1. God expects and requires it then, Isa. 22. the first 15 verses. Zeph. 2. begin.* 1.355
• 2. The servants of God have ordinarily practised it then, Ieremiah, Iob, David, Lam. 3. 39, 40.
• 3. God hath severely threatned them when they have not repented at such times, 2 Chron. 28▪ 22. Ier. 5. 3. Amos 4. The reason is, because the Lord hath ap∣pointed this exercise of repentance as the only means to remove the rod, or turn it to a blessing.

Secondly, Another special time when God would have his servants to renew their repentance, is upon their fall, when they have committed any grosse sin, as David after defiling Urijahs wife, Psal. 51. and when he had fallen into the sin of numbring the people, 2 Sam. 24. So Ezra 9. when the people had married with strange wives, they wept exceedingly. So when the Church of Corinth had wrapt themselves in the guilt of the incestuous persons sin, 2 Cor. 7. Peter when he had denied his Master. Our sorrow doth not make God amends, or pacifie his wrath when it is kindled; it is only a condition of the Covenant of Grace; the ex∣ercise of repentance, it satisfieth not God but the Church, it is a help to our own souls whereby our sins are subdued.

Thirdly, When the Lord cals any of his people to any special service that he would have them do for him and the Church, then they ought to renew their re∣pentance: When God called his people to renew their Covenant, there was a spe∣cial humiliation before, Ezra 8. 21. Isa. 6. When Ioshua was called to build the* 1.356 Temple, and be an high-Priest to God, Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves, so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comforta∣bly go on in the work of the Lord, Gen. 35. begin.

Fourthly, When we look to receive any special mercy, when we either need or expect by vertue of a promise, that God will do some great thing for us, as Isaac when he lookt for his Fathers servant to return with a wife. Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of, the occa∣sion was, he expected that the Lord would now break the Babylonian yoke. Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan.

Fifthly, The time of death, when we expect our change, then is a special time for the exercise of the duty of repentance, that is a fitter time to finish then begin repentancea 1.357, then we should specially look to our hearts and examine our wayes. It was the commendation of the Church of Thyatira, that their last works were best; and it is the last time that we shall have to do with repentance; we carry love and joy to Heaven, and most of the Graces except Faith and Hope, there shall be no use of them; when we go hence we go to the greatest Communi∣on with God that the creature is capable of. Esther the night or two be∣fore she went to lie with Ahashuerus, was most carefull to have her body perfumed and oiled.

Motives to provoke us to the practice of Repentance, two especially, which are* 1.358 the great Motives to any duty.

1. The necessity of it: 2. The Utility of it.

I. The Necessity of it.

Repentance is necessary to remission,

• 1. Necessitate praecepti, Ezek. 18. 30.
• 2. Necessitate medii, one must condemn his sinne, and loath himself, and prize a pardon afore he obtain it, Ezek. 20. 43. Luke 7. 47.

The Schoolmen demand, why repentance should not make God satisfaction, because it hath God for its object as well as sin, 2 Cor. 7. 10. The offence takes it measure from the object, the good duty from the subject, therfore Christ only could make satisfaction.

It is necessary, because every man must appear before the judgement seat of Christ, and receive an everlasting doom, and our plea must then be either that we have not sinned, or else that we have repented, Except ye repent ye shall all perish, while one remains impenitent, his person and services are abominable in the sight of God, Isa. 1. & Isa. 66. liable to all the curses written in the book of God. The Jews have a Proverb (saith Drusius) Uno die ante mortem poenitentiam agas, Re∣pent one day before death, that is, every day, because thou maist die tomorrow.

There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament.

First, Without this there can be no true desire to come to this Supper; Faith is the hand, Repentance the stomack; by a sight of sin we see our want and need of Christ.

Secondly, Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs.

Thirdly, All should labour to have assurance of the pardon of their sins, This Cup is the New Testament in my bloud for the remission of sins, without repentance there is no remission, Act. 5. 31.

Fourthly, Because sinne is of a soiling nature, and doth de••ile Gods Ordi∣nance to a mans soul, and if we come in sinne, we cannot profit by the Lords Or∣dinance.

II. The Utility of it. The Necessity of it should work on our fear, the Utility of it on our love, the two great passions of the soul.

First, It is infinitely pleasing to Almighty God, Luke 15. per totum. the intent* 1.359 of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes, him that had lost his Groat, his Sheep, and the Pro∣digal Sonne.

Secondly, The benefit of it is unspeakable to thine own soul.

• 1. It will remove all evil:
  • 1. Spiritual, all the guilt of sinne, and the defilement of it, 1 Iohn 1. lat. end. Isa. 1. 16, 17, 18. no more prejudice lies against thee then if thou hadst never sinned against him. Mary Magdalen was infamous for her uncleannesse, yet Christ first appeared to her after he rose from the dead, all the curses due to sin are laid on Christ.
  • 2. Outward Evil, When I speak concerning a Nation, if they repent I will repent of all the evil I thought to do. See Ioel 2.
• 2. B••ing all Good, it brings Gods favour, that flows on the soul, God hath promi∣sed grace and means of grace to such, Ier. 3. 13, 14, 15. Prov. 1. 23. temporal bles∣sing, Iob 22. Everlasting life is their portion, it is called Repentance unto life, Act. 11. 18. Unto Salvation, 2 Cor. ••1. 10. it is a means conducing to that end.

Means of Repentance:

• 1. Diligently study to know how miserable your state is without it, reade over thy doings that have not been good every day. See the evil and danger of sin, Acts 2. 21. & 3. 17, 18. & 26. 18. Ier. 31. 18. 2 Tim. 2. 25.
• 2. Repentance is the gift of God* 1.360, he granted also repentance to the Gentiles, beg earnestly at Gods hand that he would make sin bitter to thee, and cause thee to hate it, Zech. 12. they mourned apart, then God poured on the house of David the Spirit of supplication, Ier. 3. 18. Turn me Lord, and I shall be turned.
• ...

• 3. Attend upon the Ministery of the Word, the preaching of the Word is cal∣led the word of Repentance, the preaching of the Law, Gods word is a hammer to break the hard heart, especially the preaching of the Gospel, the discovery of Christ, They shall look on him whom they have pierced. Rom. 2. The goodnesse of God should leade thee to repentance.
• 4. Faith in the bloud of Christ; when thou seest thy self lost and undone, venture thy self upon the free grace of God revealed in the Gospel, faith in Christ will purifie the heart, Acts 15. that is, instrumentally, the holy Ghost is the principal agent, You have received the Spirit by the preaching of faith.

Three things are required in Repentance:

• 1. The sight of sin by the Law.
• 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it, Gods judgements due for sin, his mercies bestowed on us, Christs suffering for our sins, our own unthankfulnesse notwithstanding Gods benefits.
• 3. Amendment, an utter and well-advised forsaking of all sin in affection, and of grosse sin in life and conversation.

Renewing of Repentance, lies

• 1. In renewing a mans humiliation and godly sorrow.
• 2. In renewing his obligation to duty.

The consideration of our Saviours death for our sins should be unto us a most powerful motive to repentance. Two things are necessary in the point of repent∣ance, for sins past to confesse and lament them before God, humbly craving par∣don, and for the time to come to reform and amend our lives, casting away all our transgressions, and applying our selves to all holinesse and righteous∣nesse.

Now to the performance of this duty the death of Christ must needs be to him that considers of it, the most effectual argument and mighty motive in the world. Do we not here see that the sins we have lived in are most loathsome to God, for had he not hated them with infinite hatred, would he have inflicted such horrible punishments upon our Saviour his only Son by them? Do we not see that they are most dangerous to our selves, exposing us to the suffering of intollerable evils, un∣lesse by vertue of Christs death we be freed from them, which can never be but upon our Repentance. God hath in the death of Christ discovered such infinite abomination of sin, and withall such infinite grace to the sinner, that this should prevail with us. Paul saith, All we which are baptized into Christ are baptized into his death, and we are buried with him by baptism into his death, and we are crucified together with him, that the body of sinne may be abolished. We must be made parta∣kers of the death of Christ, if ever we will be made partakers of his resurrecti∣on; we must be made conformable to his death, if ever we will live and reign with him.

Marks to know whether our repentance be right:

• 1. If it be speedy and without delay, Satan alwayes saith, it is either too soon* 1.361 to repent, as in youth; or too late as in old-age.
• 2. Constant, not cast it aside, because we repented at our first conversion.
• 3. Voluntary, and so a filiall not a forced repentance, voluntary repentance speaks love to God, forced love to our selves.
• 4. It must be deep and thorow repentance sutable to our sins: the greatest sin∣ners if gracious, have the greatest sorrow, and their joy is the more full after, Psa. 22. 4. 2 Sam. 14. 14.

III. Love.

This is a special grace of the Gospel, it is a longing desire for the good of our brethren, or a willing that good to one which is proper to him.

There is a double Union:

First, Mystical with Christ the Head by faith, and with one another by love.

Secondly, Moral, an agreement in judgement and affection, Ioh. 17. 11. See 21, 22, 23. v. Act. 4. 32.

Christ was,

• 1. Incarnate for this end, that his people might be one, Ephes. 1. 10.
• 2. This is often inculcated in Christs Sermons, Iohn 15. 17. He came from hea∣ven

• on purpose to propound to us a patern of charity, Ephes. 5. 2. Unity is the beau∣ty, strength and safety of the Church, Act. 1. 14. See Isa. 11. 6.
• 3. Christ died for this end, Isa. 2 15, 16.
• 4. Christ aimed at this in his Ascention and pouring out of his Spirit, Ephes. 4. 5.
• 5. It is the end of Christs Ordinances in the Church, of Baptism, 1 Cor. 12. 13. and of the Lords Supper, 1 Cor. 10. 17.

Every one is bound to love four things, saith Augustine.

First, God who is the chiefest good, and therefore deserves the chiefest love.

Secondly, Himself, God gives no commandment for one to love himself, be∣cause he commands one to love God as the chiefest good, and so to love him as to enjoy him, which one cannot do without love of himself.

Thirdly, To love man as man, 1 Thess. 3. 12.

Fourthly, To love all the * 1.362 Saints, the brotherhood, 1 Pet. 3. 17. those which love Saints as Saints, or because Saints, must needs love them all, Ephes. 1. 15. Col. 1. 4. Philem. 5. Our love must be,

• 1. Sincere or without hypocrisie, Rom. 12. 9. it is so when we cleave to what ever is good in him, and abhor what is evil in him.
• 2. Fervent, 1 Pet. 1. 22.
• 3. Constant, a friend loveth at all times.

We must also love our enemies, Matth. 5. 44, 45.

It is reported of Iohn, that in his old-age being unable by weaknesse to speak* 1.363 long unto the Congregation, he would stand up, and ••n stead of a long Sermon ingeminate this precept, Diligite filioli, diligite, Little children love, love one another. The subject of his Epistle is love, 1 Iohn 3. 18. He is called the beloved Disciple, because he was so full of it himself.

Christ cals it the new Commandment, because excellent, or because solemnly* 1.364 renewed by him, Iohn 13. 34. These are my Commandments that you love one another, This is the great grace which distinguisheth the children of light from the children of darknesse, Iohn 13. 35. He that loves not is not of God.

There are high Elogies of it, 1 Cor. 17.

We must love our neighbour as our selves, Iam. 2. 8. We must neither wish nor do them any more hurt then we would wish or do to our selves.

2. We should really promote his good as our own, 1 Cor. 10 24. We are, 1. To pray for them, Heb. 13. 3. 2. Counsel them, Heb. 3. 13. 3. Relieve them in their wants, Mat. 25. lat. end.

The Sacrament is a Seal of our Communion, that we are all one bread and one body.

It is evident that Christ upon his death instituted that Supper; As, to be a seal* 1.365 of that Covenant of grace between God and us, ratified thereb••; So also to be a communion, the highest outward pledge, ratification and testimony of love and amity among his members themselves. M. Thomas Goodwins, Christ the uni∣versal Peace-maker. part. 2. Sect. 2.

Yet the great wall of separation between the Papists and us, is the Sacrament of the Altar, and those that are called Lutherans and Calvinists the Lords Supper.

And this is a grace pressed with the like necessity toward man, that saith is to∣ward God.

The Christians in the Primitive Church did kisse each other at the Sacrament; this was called Osculum pacis, the kisse of peace in sign of love. D. Clerk.

Some keep themselves from the Sacrament, because they are not in charity.

These men shew manifest contempt to Christ and his blessed Ordinance, that ra∣ther then they will forsake their malice they will want it.

2. Such professe they will live still in malice, and have no desire to be reconciled, for if they had they need not refuse to receive, 2 Cor. 8. 12.

The Love-feasts were appointed to signifie their mutual love one to another, they were immediately before the receiving of the Sacrament, 1 Cor. 11. 21. S^t Chry∣sostome makes the love-feasts to be after the taking of the Eucharist. They were used to have a great Feast, to which all the poor people were invited on the char∣ges of the rich. This they did partly in imitation of our Saviour, who instituted* 1.366 the Sacrament after a full Supper, and partly in expression of their perfect love to∣wards all men.

These Agapae, or Love feasts of the ancient Christians, were so called of their end and purpose, or effect. Albeit they had divine Toleration, yet they had not divine Institution and Introduction. For it is not shewed out of holy Writ, or consent of Antiquity, that they were commanded by Christ or his Apostles war∣rant. We may well say they had: for without check or controlment of their use, without alteration for their being, they were in the Apostles times, and there* 1.367 is mention of them in Scripture; only they are taxed that did abuse them, and made themselves unworthy of such holy meetings. S^t Paul is commonly under∣stood of these Feasts, 1 Cor. 11. 18. which were concomitant unto the holy Sa∣crament then, but S^t Iude in expresse words doth name them, vers. 12. Maculae in Agapis vestris. Both prove but a practice abused, and reformed again by S^t Paul, not an Ordination from God or the Apostles. These Love-feasts were general meetings of the whole Church, at least representative of as many as did commu∣nicate, unlesse some great occasion did with hold them.

IV. Hungring after Christ, and desire of Gods favour.

We must come poor and hungry to the Lords Table, Psal. 132. 15. Luke 14. 13. Revel. 3. 17, 18. The promises are made to the hungry. Isa. 55. 1. & 45. 19. Prov. 21. 21. Luke 1. 50. Mat. 5. 3. Ier. 31. 25. Iohn 6. 44. Heb. 7. 25.

Luthers paradox is, None come worthy, but those that come unworthy, that is,* 1.368 in their own sense and feeling.

Hunger and thirst imply,

• 1. A want of those things which should support our bodily life.
• 2. An afflicting sense of the want.
• 3. An eager desire of the supply of it.

So we must apprehend:

• 1. Our own emptinesse, our lost condition.
• 2. We must be sensible of the wrath of God due to us for our sins.
• 3. We must earnestly desire Gods favour, to be reconciled to him.

Hunger and thirst are both expressed, Iohn 6. 44. to shew the thorownesse of the apprehension and supply.

Reasons.

• 1. These only can relish Christ, he is sweet to hungry souls, Matth. 11. 28. Those that are affected with the sense of their sins can best taste of Gods mercy.
• 2. These only suit with Christ, Follow me for I am lowly and meek.
• 3. This will awake desires, the hunger-bitten beggar will be importunate with God.
• 4. This will make you welcome to God, He fils the hungry with good things. Open thy mouth wide and he will fill it, Isa. 44. 3. Psal. 145. 15. compared with the 19.

We must desire Gods favour heartily and continually, because

• 1. It is necessary, for it were better for one not to be, then to be out of Gods favour.
• 2. Because it is excellent, for Gods favour and the light of his countenance is better then life it self.

That we may stir up this desire in us, we must consider

• 1. Our need of Christ his fulnesse and perfection.
• 2. The necessity and excellency of the Sacrament.
• 3. The benefits we have therein, and the helps thereby to quicken and confirm our faith.

Having dispatched the consideration of the truth of certain graces we are to exa∣mine before we come to the Lords Table; I shall in the next place speak of the growth or wants of our graces.

I. Of the growth of our Graces.

As we ought to examine our selves of the truth of our graces when we go to the Lords Supper, so likewise of their growth and strength: true grace will grow.

The Lords Supper is a sealing and strengthening Ordinance, therefore presuppo∣seth* 1.369 life, we should then know the degree and strength of our graces.

Grace is a supernatural and peculiar quality wrought in the people of God by* 1.370 his Spirit, whereby they are inabled to please God in all things.

• 1. A quality in us, sometimes it signifieth grace in God, Being justified freely by his grace.
• 2. Supernatural, inableth us to do things above nature.
• 3. Peculiar, to distinguish it from common graces in reprobates which are su∣pernatural, as the grace of God working miracles.* 1.371
• 4. Wrought in us by the Spirit, it is not in us by nature or education, it is the grace of God, he is the God of all grace.
• 5. To please God in all things, we must have respect to all his Command∣ments.

The Scripture speaks much of abounding and growing in grace, Psal. 92. 12. 1 Cor. 15. 58.

The word abounding is taken from rivers, the other from all sorts of vitals or plants. The Apostle cals upon the Corinthians to be strong, and upon Timothy to be strong in the grace which is in Christ Jesus, and upon the Ephesians, to be strong in Christ, and in the power of his might. Paul prayes for the Ephesians, that according to the riches of his grace the Lord would strengthen them by his Spirit with all might in the inward man. Bodily strength is a natural gift common to man with beast, yet many brag of it, spiritual strength is far more excellent. See Heb. 10. 29. Ephes. 4. 15.

There is alwayes a furthermore in Christianity, 1 Thess. 4. 1. Ubi incipis nolle fie∣ri melior, ibi etiam de sinis esse bonus. Bern. Epist. 91.

Reasons why Christians should strive to grow in grace.

First, God commands it, Phil. 1. 12. Ephes. 3. 19. Colos. 2. 19. 2 Pet. 1. 10. Heb. 6. 1.

Secondly, God commends it, O woman great is thy faith. Stephen was full of the holy Ghost, Acts 9. 36.

Thirdly, The Saints of God have practised it, 1. Prayed for the increase of grace, Phil. 3. 11. 2. Laboured for the increase of it.

Fourthly, From the similitudes to which a childe of God is compared in Scri∣pture, to trees, Psal. 1. 2. & 91. 12. Isa. 61. 3. Hos. 14. 5. Plants grow till they die, whence they are called vegetables.

Fifthly, From the nature of grace, where there is truth of grace it will grow, Matth. 13. 8. because it puts a man into Christ, whosoever is in him must needs be fruitful, Iohn 15. 5. if the body of Christ did not grow as well as the head it would be a monstrous body, Col. 2. 19. Ephes. 2. 10.

Sixthly, According to the measure of your grace shall be the degree of your glory, 2 Pet. 1. 10. He that soweth liberally shall reap liberally.

Motives to get strength and grow in grace:

• 1. We need more strength, Revel. 3. 9. Grace is the elevation of the soul.
• 2. It is more honourable to have a great measure of grace, Revel. 2. 19. Christ checks his Disciples for their little faith.
• 3. If we grow not in grace we decrease, Heb. 6. 1. compared with v. 4. All Chri∣stians (saith Ierome) are like the Angels in Iacobs ladder, they all ascended or descended, Qui dixit sufficit deficit. 1 John 3. 3.
• 4. Fruitfull Christians are in a happy condition, Heb. 6. 7. God is much ho∣noured by them, Iohn 15. 5, 8. Phil. 1. 11. he will delight to dwell with them, at

• the day of judgement they shall receive publick approbation and remuneration, Matth. 25. 23.

Marks of the growth of grace:

• 1. It is a proportionable growth, a growth in all the parts, our faith is sutable to our knowledge, our love to our faith, and practice to both.
• 2. Constant, at least in our desires and endeavours.
• 3. It will grow against all hinderances.

The infallible Signs of growth in grace, are these

• 1. When we grow more spiritual:
  • 1. In our aims, when we have pure intentions in every action.
  • 2. In our duties, when the minde is more enlightened to minde spiritual du∣ties, and to resist spiritual temptations, when we oppose thoughts and lusts, not only morally but spiritually evil, and when we relish the more spiritual part of the Word, 1 Cor. 10. 6.
  • 3. In our motives, when we resist sin, not because it will damn us, but because it is against Gods law, purity, and defiles us.
• 2. When we grow more solid and judicious, 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections, that is more in young Christians.
• 3. When we grow more humble, by long experience reflexive light is in∣creased, one is more able to look into conscience, and see his own defects, Prov. 30. 2.

The lowest degree of growth in grace may be discerned by two Marks:

• 1. By longing for food, 1 Pet. 2. 2.
• 2. By being humbled for want of growth, Mark 9. 24. It is a good degree of our growth in grace to see how much we want.

There is difference between growth in gifts and graces, 1 Cor. 1. 5, 7. Many in these dayes grow in gifts: gifts are for others, and but for this life: growth in gifts often puffeth up, but growth in grace humbleth.

A Christian may grow either quoad amplitudinem scientiae, or efficaciam scientiae, the enlargement of his knowledge may be both in respect of the matter, he may know more things then he did, as also in the manner, more clearly, evidently and firmly then he did, or else in the efficacy of his knowledge, he knoweth them more practically.

2. Means of our spiritual Growth:

1. General, the Word, 1 Pet. 2. 2. it is compared to rain, Deut. 32. 2. and such things as will further growth, Isa. 55. 5, 11. milk; Children never grow so much in so short a time, as when they are sed with milk, sincere milk, not mixed with errour, 2 Cor. 2. ult.

2. Particular Helps:

• 1. We should labour to live under the means of growth and prize them, Zech. 4. 12. the * 1.372 Sacrament is a strengthening Ordinance.
• 2. We should overcome our lusts, Iam. 1. 21. 1 Pet. 2. 2, 3. The good ground hears the Word with a good and honest heart.
• 3. We should be daily questioning our selves how we do grow, 1 Cor. 12. ult. Heb. 6. 1.
• 4. Be often in the use and exercise of that grace wherein we desire to grow, 1 Tim. 4. 14, 15. the right hand and foot are stronger, because they are more used, improve thy knowledge by teaching others, and zeal when the name of God is dishonoured, and faith by depending on God in all occurrences, by applying the promises, exercise repentance, 2 Cor. 7. 7. humility, God gives grace to the humble, self-denial, love, that sets obedience on work, 2 Cor. 5.
• 5. Constant prayer for Gods blessing on the Word, and all other means, Iude v. 20. The Disciples said, Lord, increase our faith, Luk. 17. 5. Praying Christians will certainly be growing Christians.

Strength of grace is discovered by two things:

• 1. When duties are easie, Rom. 15. 20.
• 2. When crosses are light, Bonds and afflictions abide me where ever I come, saith Paul, yet none of these move me.

Strength is an ability of working powerfully, we must have it from Christ, Isa. 45. 24. Col. 1. ult.

All graces shew their vertue and efficacy two wayes:

• 1. When they strongly and lively produce their own acts, as a strong assent, and most firm and fixed acknowledgement of any truth shews a strong faith.
• 2. By a laborious and earnest resisting their contrary, as a strong casting away, and loathing, and abhorring doubting conceits, shews faith also to be strong.

Christ by his Spirit,

• 1. Increaseth graces in us, faith, love, humility, self denial.
• 2. Acts the graces received, Cant. 4. 16. Rom. 7. 18.
• 3. Brings to our mindes the truths of God and former works of God, Heb. 12. 5.
• 4. Renews our comforts, and freshly imprints the love of God upon the soul, Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love, so he strengthens us.

We should labour to grow,

First, In knowledge, Hos. 6. 3. Grace increaseth by the knowledge of God, Isa. 11. 18. 2 Pet. 1. 2. & 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God, Psal. 17. 15 Knowledge is the great promise of the New Covenant, Ier. 31. 34. We should grow in the know∣ledge of the truths of Christian Religion, of God, Christ, the Sacraments, Ju∣stification, Sanctification, and labour to get a powerful, practical, experimental knowledge of these truths, know the power of Christs death and resurrection, Phil. 3. 10. Knowledge is the first and chief part of Gods Image, Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of know∣ledge then by the objects and matters known, Prov. 4. 18. I know God and Christ more practically, savingly, the Covenant more distinctly, Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the pre∣sent principles.

Secondly, In faith, Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective (things in Religion are so rare and excellent) and most as∣saulted by Satan, and growth in all other graces depends on the increase of faith. See Luke 17. 5. We should labour to grow in the assurance of faith, Heb. 6. 14. in the exercise of it, Heb, 10. 38. Gal. 2 20.

• 1. The people of God here must live a life of holinesse, as our faith is so is our conversation
• 2. Must bear Christs Crosse, as our faith is so will our carriage be under the Crosse, Iohn 11. 14.
• 3. They should be full of peace and joy, this will be according to our faith.

Lastly, We should search and finde out what our wants are that we would fain have supplied there, what we stand in need of, we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of, Luke 18. 40. The Sacrament is a Grace-increasing Ordinance, consider what graces therefore are most defective in you, and come to Christ for a supply of them.* 1.373

Quest. Whether the Communicants ought to come fasting?

It is superstitious to think it irreverent receiving if a man have eaten any thing before, Christ instituted it after Supper.

The Papists take it in the morning and fasting, it cannot then be called the Lords Supper, since it is rather a breakfast.

II. Directions for our carriage in the Duty.

By faith we come to see that the Sacraments are the Lords Ordinances, and that those things which he promiseth in the Covenant of Grace, and sealeth in the Sacrament, are farre better then all profits and pleasures in this world. By it we come to be stirred up to desire and long after these benefits, and so to covet them, that nothing in this world will satisfie us without them.

We should exercise faith at the Lords Table, view the arguments the Ordinance it self affords.

• 1. Here is Christ crucified before thine eyes, and he clearly offers it to thy soul* 1.374 in particular, he applies it to thee, This is my body which was broken for thee, and my bloud which was shed for thee. Run over the sad story of Christs agony, and say, This was done by my Lord for my poor soul.
• 2. The Lord cals thee hither on purpose, because thou art weak. He will cherish weak beginnings, Mat. 12. 20.

For our affections we must behave our selves with joy, comfort and reverence.* 1.375 See 2 Chron. 30. 21. & Mat. 26. 30.

Thy heart should be cheerful in God and thankful, praise him. Thankfulnesse and joy are the effects of faith; the Ordinances are often compared to feasts and banquets, because of the spiritual delight and rejoycing which the soul ought to take in them. Hence the very Sacrament is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the giving thanks unto God for his mercies. The outward duty is comfortable, Circumcision was a bloudy rite, yet this is nothing to the inward sweetnesse, Iohn 4. 32. In one of the Evangelists it is said, Christ blest the bread, in another it is said, Christ gave thanks, Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls.

Fear is proper to the duty of the Supper, because of those excellent mysteries. Chrysostom cals this Table, Horribilis mystica mensa, Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God, Psal. 2. 11. Hos. 3. 7.

For our thoughts:

We must meditate,

• 1. On the outward signs, and what they signifie.
• 2. On the dainties prepared.
• 3. The love of him that prepared them.
• 4. On our communion with Christ, his Graces and faithful people.

The effect of these affections and thoughts will be stirring up the heart to thanks∣giving.

When we taste the wine we should consider its properties, Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ, wine ingenders new spirits, warms and refines them, the bloud of Christ infuseth a new vigour into the soul.

Our Communion with Christ in the Supper is not only with his gifts and gra∣ces,* 1.376 but with his Person, whole Christ. There are two Elements to signifie this, Bread his Body, and Wine his Bloud. Our Communion is with his whole Person, with Christ invested with all kinde of Offices to do us good, and furnished with rich graces and comforts, 1 Iohn 5. 16. We partake of his wisdom as a Prophet, righteousnesse as a Priest, grace and glory as a King.

What must be done after the Sacrament?

We must endeavour to finde an increase of faith, love, and all saving graces in us, abounding more and more in well-doing.

We should speak of the sweetnesse of Christ to others, Psal. 34. 8.

Some Disciples have gone from this Supper triumphing, and trampling upon Satan as Lions breathing fire (saith Chrysostome) terrible to the Devils them∣selves.

If we finde not the fruit of this Ordinance presently, either it may come from want of preparation, or from trusting in our own preparation, 2 Chron. 26. 15, 16. or want of thankfulnesse for our preparation, 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty, Isa. 57. 8. 2 Tim. 1. 6. Or, Because we were not humbled for former neglects, Psal. 32. 4, 5.

God may deny us the present sense of our benefit:

• 1. To train us up to live by faith, 2 Cor. 5. 7.
• 2. To try our graces.
• 3. That we may more diligently search into our own souls, Psal. 77. 6.

How oft ought the Sacrament to be received?

Amongst the Papists the people communicate only once a year, viz. at Easter, which superstitious custom many of our ignorant people follow.

Calvin 4. Institut. 43. & 46. roundly professeth, that it behoveth that the Eu∣charist be celebrated at least once a week.

The Christians in some parts of the Primitive * 1.377 Church took the Sacrament eve∣ry day, because they did look to die every day. Now in many places it is admini∣stred every moneth.

Object. The Passeover unto which the Lords Supper succeedeth was celebrated once a year, and therefore once only for this Sacrament is sufficient.

Answ. God ordained that the Passeover should be celebrated but once only in the year, and on a certain moneth and day, the Jews had many other visible signs to represent Christ and his benefits, they had Sacrifices every day, and legal wa∣shings, but he hath appointed that this Feast of the Lords Supper should be often solemnized, and that we should come often unto it, 1 Cor. 11. 25, 26. That the frequent celebration of the Sacrament is a duty, is inferred from this Text by Peter Martyr, Calvin, Musculus, Aretius, Hyperius, Toss••nus, Pareus, Pis∣cator, Dickson and M^r Pemble. See Iohnsons Christian Plea, Chap. 14.

In the time of the Apostles the purest age of the Church, they solemnized it every Lords day, Acts 20. 7. yea it was their daily exercise, as often almost as they had any publick meeting for the service of God, Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times, not only in the dayes of Iustin Martyr and Tertullian, but also of Chrysostom and Augastine, as ap∣peareth by their writings: untill by mans corruption and Satans malice, the com∣monnesse of the action exposed it to contempt.* 1.378

We should come often to the Sacrament, there is no exception, but want of oc∣casion or some just impediment.

There was in old time a custom, there should be a Communion every Lords* 1.379 day, every one not receiving without lawful excuse, being excommunicated, which Charls the Great in some sort renewed, and which Bucer advised K. Edward in this Land to restore again.

Whether if an Ordinance, and namely the Sacrament of the Lords Supper (though there seems to be the like reason in other Ordinances) cannot be so ad∣ministred, but that by some which partake of it, it will notoriously be prophaned, that be a sufficient reason for the non-administration of it? Or, Whether for want of order and government to keep off such as are notoriously unworthy, the administration of the Sacrament may and ought to be suspended?

Again, Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery (having a Pastoral charge) where he hath not power to administer the Sacrament of the Lords Supper?

There is a Treatise lately published by one Master Ieanes, entituled, The want of Church-Government no warrant for a total omission of the Lords Supper.

He saith there Pag. 18. Next unto God and Christs glory, the good of the Saints was the main end of this Sacrament: it was principally intended for the godly, for their use, comfort and edification, and therefore they are not to be deprived,

although it is much against their wils; accidentally prejudicial unto wilfull and presumptuous intruders.

Pag, 35. That which gives a right in foro Dei, is faith, but in foro Ecclesiasti∣co, profession of the faith. Now where Church-Government is not setled, there are many who are Beleevers and Professours of the Faith, Ergò, Ma∣ny that have right unto the Lords Supper. And we may argue from the right to the administration.

Pag. 48, 49. Some think that the supposed sinne of giving the Lords Supper un∣to* 1.380 unworthy persons, is easily avoided, if the Minister give not the Sacramental Elements to each Communicant out of his own hand; but the Communicants di∣vide the Elements among themselves.

There is not in either the Evangelists, or the 1 Cor. 11. any the least mention of our Saviours distributing the Sacramental Elements particularly and severally out of his own hand to each Communicant: Nay, the contrary rather is probable, be∣cause he speaks unto these whom he gave the Supper unto, onely joyntly and in general, Take, Eat, Drink.

Pag. 51. Only such Dogs and Swine are to be denied the Lords Supper who are such juridically. For though (saith M. Ball) in course of life they may be Dogs, yet in publick esteem they are not to be reputed Dogs, nor used as Dogs till the Church have so pronounced of them.

Page. 61. Breaches of the Command and Rule of Christ in the administration of the Lords Supper are of two sorts, Material or Personal.

• 1. Material, when the worship it self is corrupted, as in the Popish Masse, where there is but one Element.
• 2. Personal, when the worship it self is in every respect pure, but the Persons communicating▪ wa••••••ing in requisite qualifications; the former are chargeable upon the Minister administring the Lords Supper, not the later, so he prevent them so far as in him lieth.

Pag. 67. He quotes this passage out of M. Ball, In coming to Gods Ordinance we have Communion with Christ principally who hath called us thither, is there present by his grace and spirit to blesse his Ordinance; and with the faithful, who are there met together at Gods Commandment, in the Name and by the Autho∣rity of Jesus Christ: with the wicked we have no Communion, unlesse it be Ex∣ternal and by Accident, because they are not, or cannot be cast out. Internal and Essential Communion we have with Christ and the faithfull only; External, with the wicked. Our Communion with Christ and his faithful people is not free and voluntary, but necessary, enjoyned by God, not left to our will or pleasure. Our Communion with the wicked in the Ordinances is unwil∣ling on our part, suffered not affected, if we knew how to hinder it law∣fully.

Whether it be meet upon one and the same day to have a solemn Fast, together with the celebration of the Lords Supper?

No, since the nature of them is so different one from the other. The one is a Fast, the other a Feast. The one is a sign of solemn testification of sorrow, the other of joy, Iud. 20. 26. Esth. 4. 16. compared with Mat. 26. 26, 29. Luk. 22. 17, 20. 1 Cor. 5. 6, 7, 8.

They were wont in the Primitive Churches to have Love-feasts with the Lords Supper, as may appear 1 Cor. 11. 20, 34. & Iude v. 12. Tertul. Apol. c. 39.

Of the Gesture at the Sacrament.

Some have written Books for a 1.381 kneeling at the Sacrament, others against b 1.382 it.

Calvin ^c speaking of the reverence of kneeling, saith it is lawful if it be directed not to the sign▪ but to Christ himself in heaven, which was the resolute profession of our English Church in the use of this gesture.* 1.383

Some much urge our Saviour Christs example, and a Table-gesture for sitting.

Christs example hath not the force of a Commandment: For

• 1. It is not certainly expressed what gesture he used in the act of receiving.
• 2. It hath not the force of a Commandment in any other part of his service, as preaching, praying, therefore neither in this.
• 3. It hath not the force of a Commandment in other circumstances of this a∣ction, therefore neither in this.
• 4. It is apparent that the gesture was taken up occasionally, therefore the ex∣ample of Christ therein doth not tie us.

We receive not the Sacrament with our meals, as Christ and the Apostles at first* 1.384 did, therefore we are not tied to the gesture of meals.

It was the manner of those times and long before at meals to lie on their beds, leaning on their elbows, and supporting themselves with pillows, so the Evangel∣ists words signifie.

CHAP. XI. Of Extraordinary Religious Duties, Fasting, Feasting and Vows. I. Of Fasting.

SInce God in the Old Testament by Moses commanded the Jews a solemn and anniversary Fast in the tenth day of the seventh moneth, Numb. 24. 7. Lev. 16. 31. & 22. 27, 29. since there are examples of many pious persons fasting in the Scripture, and since in the New Testament there is a frequent com∣mendation of fasting, Matth. 9. 14. & 6. 16. & 17. 21. 1 Cor. 7. 5. & 2 Cor. 6. 5.* 1.385 Act. 9. 9. & 13. 2. & 14. 23. it is plain that the Doctrine of Fasting doth belong to Religion and Piety, and the worship of God.

In it self it is not any worship of God, but only as it tends to some holy end,* 1.386 to pray the better, to humble our souls the better, for though it pleaseth God, yet every thing that pleaseth him is not presently worship.

The phrase which S^t Luke useth, chap. 2. 37. doth no more urge us to make Fa∣sting worship, then S^t Pauls phrase Act. 20. 19. doth make temptations a special kinde of worship. Fasting may be called worship by a trope, as being a special adjunct of some extraordinary worship. Doctor Ames against D. Burgesse. part 1. pag. 145.

Bellarmine lib. 2. cap. 1. defines fasting to be Cibi abstinentiam secundum Ecclesiae regulam assumptam, making no mention of the end of Fasting, though it be espe∣cially to be judged of by the end, and it is meer hypocrisie if it be only underta∣ken to satisfie the commandment of the Church, as it is usual among the Papists, who think they have fasted well when they have abstained from meat or flesh on such dayes as it is forbidden without any consideration of a just end.

There are several sorts of Fasts, Natural, Civil and Metaphorical. But a holy or religious Fast is a voluntary abstinence from all our lawful refreshments to some religious end.

M. Fenner and M. Ball thus define it.

A holy Fast is a religious abstinence from all the labours of our calling, and com∣forts* 1.387 of this life, so farre as comlinesse and necessity will permit, that we may be more seriously humbled before God, and more fervent in prayer, 1 Cor. 7. 5. Ioel 2. 14, 15, 16. Dan. 9. 1, 2, 3. & 10. 1, 2, 3. Ezra 8. 21.

It hath the name of Fasting from one most sensible part, viz. the abstinence from food denominating the whole exercise.

We must abstain,

• 1. From bodily labours and worldly businesse. For the time of the Fast hath the nature of a Sabbath. It is called by the Prophet Ioel, a solemnity or day of prohibition Ioel 1. 4. & 2. 15. wherein men are forbidden to do any work, as the Lord expoundeth that word, Lev. 23. 36. Deut. 16. 8.
• 2. Food, there must be a total abstinence from meat and drink, so farre as our health will permit, 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9.
• 3. From sleep in part. David lay upon the ground all night, 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13.
• 4. From costly attire, Exod. 33. 5, 6. heretofore they wore sackcloth and lay in ashes, and used all those actions which might humble them in Gods presence.
• 5. Carnal delights, Ioel 2. 16. 1 Cor. 7. 5.
• 6. The end must be religious, to be better fitted for prayer and seeking of God.* 1.388

The ends of a Fast are two, humiliation and reconciliation, as appeareth, Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends.

The means, 1. of Humiliation, are Natural or Spiritual.* 1.389

The Natural are forbearance of food both meat and drink, so farre as it may stand with our ability, and not hinder ut from praying and good meditations, as also of work and labour, wherefore it is called sanctifying a Fast, Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful, Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire, Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves, but in private Fasting we are bid to anoint our selves, Matth. 6. that we may not appear to fast.

The Spiritual helps are chiefly four:

• 1. Examining our hearts and lives that we may finde out our manifold sins,* 1.390 Lam. 3. 40.
• 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects, and the like.
• 3. Confessing them, and judging our selves for them.
• 4. Praying for the Spirit to humble us, bemoaning our own hardnesse.

These are Means for humiliation.

The Means secondly of Reconciliation are two,

First, To plant in our selves a firm purpose of leaving sinne, Isa. 1. 16, 18. by con∣sidering the necessity, profit and difficulty of leaving sinne; and Gods promises to help us, and by fervent prayers to him to encline our hearts to his testimonies, and to strengthen us that sin may not overcome us.

Secondly, To settle our hearts in a stedfast confidence of his mercy in Christ, pardoning and accepting us. This may be wrought by considering the multitude of Gods mercies, the infinitenesse of Christs merits, the largenesse of Gods pro∣mises, and the examples of those whom he hath pardoned, and then by crying earnestly to him to strengthen our faith, and seal up our adoption to us by his Spirit.

The usual time of a Fast is a natural day from Even to Even, or from Supper to* 1.391 Supper, Iudg. 20. 26. 2 Sam. 1. 12. & 3. 35. Iosh 7. 6.

We reade of a three dayes Fast in Nineveh, ••onah 3. 7. and in Esther and her Maids, and in Paul, Acts 9. 9. and of seven dayes Fast, 1 Sam. 12. 16, 17, 18. and of Daniels Fast (abstaining from all pleasant bread and drink, and giving himself to prayer and humiliation) for three whole weeks, Daniel 10. 1, 2. And we reade of Fasting alone till Even, Iudges 20. 23, 26. & 21. 2. 2 Samuel 1. 12. & 3. 36.

Such a Fast may either be kept of many together, a whole Congregation pub∣lickly, or by a few, that is a Family or two privately, or else by one alone secret∣ly, as we may perceive in the former examples. In private and solitary Fasting we should carry the matter so, that it may be private, and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast, as may make the face of a Congregation, and that go beyond the number of a usual family or two, for this (say they) is to turn a private duty into a publick.

The times for Fasting are

First, When Gods judgements are ready to fall upon us, either personal or publick judgements, then there is reason for a private or publick Fast, so Ezra's Fast was because of the great desolations upon the Church, and Esthers because of the bloudy Proclamation to kill all the Jews.

Secondly, When we desire to obtain any publick or particular good, so Act. 13. when they desired publick good on the Ministery, they fasted and prayed. So Hannah for her particular, she fasted and prayed for a childe. When we under∣take any great and dangerous businesse for which we need Gods help. See Matth. 4. 2. & 17. 21. Act. 13. 24. & 14. 23.

Thirdly, When we are pressed with some speciall sinne, 1 Corinth. 9. 27. 2 Cor. 12. 8.

A man is not bound to an acknowledgement of all his particular sinnes, when he comes solemnly to humble himself before God. He hath not such clear light to discern sinne, not so faithful a memory to retain it, nor is not so watchfull to consider his wayes, Psal. 19. 12. & 40. 12. Eccles. 1. 15. A general repentance sufficeth, because he that truly repents of all known sins repents of all sins. Af∣ter some scandalous fals we must be more particular, Psal. 51. David chiefly spends his sorrow on that great sin. In deep distresse we must search diligently to finde out the sin that provokes God, Psal. 32.

We should rise early on a Fast, 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground, others in sackcloth in the night of their Fasts, not only to expresse, but further their humiliation by keeping them from sleeping overmuch or oversweetly.

Preaching was used by Gods people at their solemn Fasts, to quicken them to* 1.392 prayer, Nehem. 9. 3. compared with 8. 8. Ier, 36. 5, 6.

It is not unlawful to fast privately on the Lords-day, the service of the ordina∣ry Sabbath is not contrary but helpfull to the exercise of mourning and godly sor∣row; and when we conceive greatest sorrow for sinne, it is not unlawfull to re∣joyce in our redemption by Jesus Christ: Christ forbad it not on that day, it* 1.393 not convenient for a publick Fast since it should be consecrated unto God onely for that purpose.

We should remember the poor on that day, Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur.

The Popish Fast is a mock Fast, worse then the Pharisaical, which yet is con∣demned by Christ.

First, Fasting is made in the Church of Rome a worship of God, and a work of righteousnesse. Iunius had much a do to keep a poor woman from despair, because she did eat flesh on some Fast-day, it lay upon her as if she had committed some grievous and unpardonable sin.

Secondly, It is religiously tied to fixed and certain times and dayes, whereas true Fasting is pro temporibus & causis. Tertul. de jejun.

Thirdly, They think to perform it by forbearing only flesh, when wine and other delicates are not forbidden, which Ierom justly calleth a superstitious Fast.* 1.394

The fourty dayes Fast, which Moses, Elias and our Saviour Christ did fast, were miraculous, and therefore not to be imitated. Neither did they fast fourty dayes every year, but once only in all their life.

Augustine doth sometimes write of the fourty dayes Fast, that it hath a Divine Authority, but meaneth not an authority of precept, but of example, as Elias, Moses and Christ.

We observe Fasting-dayes, as we call them, by abstinence from flesh (indeed not Fasting-dayes but Fish-dayes, as the Law doth rather call them) not with any opi∣nion either for the day, or for the abstinence of any holinesse therein, or Religion toward God, but only by way of obedience to politick Laws and duty to our Prince, the Law it self professing it self to be politickly intended. Abbot against Bishop.

In stead of Mundayes and Thursdayes used in the Synagogue, the Church ap∣pointed Wednesdaies and Fridaies for that purpose, holding in them a convenient distance from the Lords-day as these other did from the Sabbath. M. Thornd. Service of God at Religious Assem. c. 8.

The Papists allow a Break-fast, and they are allowed to eat all variety of roots, fruits, fishes, and whatsoever-junkets which have not any affinity with flesh. They are licensed to drink wine without exception, so that they eat and drink without intemperate excesse. Yet Bellarmine (l. 2. de bonis operibus c. 5.) saith, Vinum cal••∣faciendo corpus incitat in libidinem, Prov. 20. 1. Wine is luxurious, and in that respect it was called by the very Heathen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the milk of Venus.

A childe partaking once of their delicate fast, not many daies after longing for the former kinde of dainties, cried to his mother, saying, Good Mother when shall we fast again? B. Mort. Appeal l. 2. c. 24. See D. Fulk on Rhem. Test. Col. 2. 23.

Bellarmine reports a story which makes much against him, of Spiridion a godly man, who had a guest come to him on a Fasting-day, and he set flesh before him having nothing else, I will not eat, saith the guest, because I am a Christian; Nay therefore (said he) eat, and make no difference, because thou art a Christian.

CHAP. XII. II. Holy Feasting or Religious Thanksgiving.

AN holy Feast is an extraordinary Thanksgiving for some notable deliver∣ance* 1.395 out of some desperate danger, testified with feasting before God, with joy and gladnesse, sending Presents to our friends, and Portions to the needy.

Or thus:

It is the bestowing of an artificial day in the exercise of rejoycing, for the te∣stifying and increasing of thankfulnesse for some special benefit.

There were three Feasts every year, and at least two of them to conti∣nue seven dayes apiece; but onely one time of Fasting, and that but for one day. God would have us to abound more in joy then sorrow, therefore he saith, Rejoyce alwayes, Phil. 4, 4. but not so of mourning. This our Savi∣our may seem to mean in Luke, when he saith, No man when he hath drunk old wine presently drinks new, for the old is better. Fasting is new wine, not so good, nor comfortable, nor wholsome, as old. Godly joy is good of it self, and the end whereat godly sorrow aimeth; godly sorrow is good alone by accident, as it prepares the way and fits the soul for godly joy. Godly sor∣row is the medicine of a Christian soul, godly joy the food, and food is bet∣ter then physick.

A day of Fasting and Prayer is a sweet day: A Thanksgiving day sweeter: For in a day of Fasting and Prayer we deal with the anger, wrath and displea∣sure of God. In a day of Thanksgiving with the love and mercie of God. In a day of Fasting and Prayer we exercise grief: but in a day of Thanksgiving we ex∣ercise love and joy. In a day of Fasting and Prayer our eye is upon our sins, in a day of Thanksgiving upon our graces, to be thankfull for them. M. Bridge on 1 Thess. 5. 18.

Not only publick Feasts of the Church, but private feasts of some Family were in use in the Church of Israel, and are very lawful, 1 Sam. 20. 29.

The Exercises which must help our Thanksgiving on such dayes, are partly Natu∣ral, partly Spiritual.

The Natural are,

• 1. To eat the fat and drink the sweet, that is, to fare of the best, and that liberally, as Nehem. 8. 10. at which time the rest should be sent to the poor.
• 2. To have helps to mirth and cheerfulnesse.

The Spiritual, are singing of Psalms, meditating and talking of Gods benefits, and prayers to God, consisting most of praises, and the like.

As no abuse of Idolaters can make it unlawfull to fast, even in those times when they did fast superstitiously: So neither can any abuse of Idolaters make it unlawfull to use such Feasts; onely provided that we take heed of surfetting, drunkennesse and superstition.

CHAP. XIII. III. Of a Religious Vow.

THe word Vow is used ambiguously, sometimes for the Matter vowed; and sometimes formally, for the Promise it self; and sometimes again for Prayers which did accompany their Vow.

A Vow made to God is either General, and common to all, as that in Baptisme; or Special and Singular, proper to this or that man; by which he alone is bound which hath made the Vow.

The Matter of a Vow, or the thing vowed, ought not to be evil * 1.396 and unlaw∣full; but either good, just, and holy, or at least indifferent, which is not repug∣nant to the Law of God, in our power.

The Papists hold that nothing can be matter of a Vow, which was due before the Vow was made; but that is false. Genesis 28. 20. Iacob was bound to have God for his God before; our Baptisme is a Vow, though the Matter contained in it be a Duty before. Some say, such things as come sub prae∣cepto, are not to be vowed: but such onely as are left to our choice, to do or not to do them, as we will. Gregory Nazianzene made a vow unto God, That he would never swear all his life long; which Vow he kept all his daies, as writeth Gregory Presbyter in his life. Augustine in Psalm 75. saith we may vow moral eter∣nal Duties.

Vowing is an extraordinary part of Gods Worship, whereby a man doth firmly and solemnly binde his conscience unto God, to the performing or not perform∣ing of something otherwise indifferent, for his help and furtherance in God∣liness.

It is a promise made unto God of things lawful, by such as have power so to do, and thereby to testifie their affection and duty towards him. Master Down of* 1.397 Vows.

A binding of ones self to God by a solemn Promise, or rather Oath, to do or not to do something lawful, possible, and useful for our increase in godliness.

To vow, swear, and to covenant, say some, are in Scripture equivalent, impor∣ting the same thing, Numb. 30. 2. 1 Sam. 22. 16, 17.

It is called a Covenant, 2 King. 23. 2. an Oath, Numb. 30. 2. though there be* 1.398 some difference between a Vow and an Oath, an Oath is properly by God to men, for it is to end a controversie among men: but a Vow is a promise immediately to God.

A Vow is more then a single purpose: For in it there is, 1. A purpose to do a thing. 2. A binding our selves to do that we purpose, and to the Lord,* 1.399 Deut. 23. 21.

It is a part of Gods Worship, because it immediately and directly tends to ex∣press our homage unto God, even as the Word and Sacraments, as being a means effectual to further, help, strengthen, confirm, and increase our inward conformity with his will, specially in the matter of thankfulness, and Nature it self dictates it for that purpose; for Heathen men would use this as a means of shewing their thankfulness and confidence in their God.

Some make it not a part of Gods Worship, but a help to the parts of Gods Worship; but these things may be called helps and furtherances to Worship, which tend to the same end that worship doth, but indirectly, as the circumstances of the action adjoyned and annexed to them, but a Vow tends in the same manner; that is, directly; and to the same end; that is, the increase of vertue in our hearts,

that the Word and Sacraments do; onely it is an extraordinary part of Gods Wor∣ship, as Fasting, Feasting.

2. It is a firm binding of the conscience unto God, Numb. 30. 3, It is a swearing by God unto God, and so contains implicitely a prayer unto God, to punish us se∣verely and sharply if we fail to perform it, Deut. 23. 23. There are affirmative and negative Vows. Abraham lifted up his hand unto God, that is, vowed and sware unto him by himself, That he would not take so much as a shooe-latchet of the Sodomites goods; and Iacob vowed to offer the tenth at Bethel, and there so∣lemnly and publickly to serve God. But evermore the thing must be in it self indif∣erent; therefore the Lord commanded that none should by vow dedicate the first∣born, because it was Gods before.

The end of a vow must be furtherance in godliness. It must be made to the Lord, he is the Object of it, Iudg. 11. 30, 31. Abraham lifted up his hand to him, David vowed and performed to him, Deut. 23. 21. Psal. 50. 14.

Where the Scripture speaks of Vows it mentions Him.

Reasons,

• 1. It is an act of Religious Worship; therefore God onely must be the imme∣diate Object.
• 2. There is no example in Scripture of any that vowed to Saints.

Bellarmine therefore might well say, there is no doubt but the Hereticks (by* 1.400 which he means Protestants) do judge us Idolatrous, because we make solemn Vows to the Saints; and indeed, acknowledging Vows to be religious Worship, they are much troubled to free their actions from Idolatry. At last they pitch on this, That since Saints are gods by participation, and have his image, therefore we may vow to them: But then we might vow to Magistrates, for they are gods so; and then we might also sacrifice to the Saints, which yet they allow not.

A Vow hath these special Uses:

• 1. To be a confirmation of our faith and confidence in God in the time of need, chiefly in afflictions and temptations.
• 2. To restrain corruption of nature, by avoiding things lawful, if inticements to sin.
• 3. To provoke our selves to the performance of such Duties as we find our selves naturally slack unto.

Rules to be observed in making a Vow:

• 1. For the Matter of the Vow, That we vow nothing but things lawful in them∣selves, and to us in respect of our condition.* 1.401
• 2. A thing of some weight and moment, either in it self or at least to the party vowing; therefore the Lord forbade the price of a dog, because it is a vile and base creature; it had also a mysterie, for he was a type of a backslider, from which God will accept of nothing.
• 3. It must be a thing possible, and in our power to do or not to do.

The manner of vowing:

• 1. It must be done with understanding and advisedly, which was Iephtha's failing:* 1.402
• 2. With Humiliation, th••t we have so often dealt perfidiously with God; and with joy also, that God will take us to him again, though we have denied him, Neh. 9. 10. 2 Chron. 29. 36.
• 3. With full purpose of heart to perform, Psal. 76. 11. The very end of Vows and Promises, is to binde our unstable hearts, and to knit our souls more closely to God.
• 4. ••n Faith, being reconciled with God. The Vows of Poverty and Continency in the Popish Church are to be condemned, because they are not done in faith, but to the overthrow of it, for hereby they think they do a more meritorious act, and that by these Vows as they please God the more, so God is more obliged to bestow Heaven upon them.
• 5. We must not be over often in vowing, it is an extraordinary Duty.
• 6. We must not make perpetual Vows; therefore in the Vow of the Nazarite∣ship God would not have them make a perpetual Vow, but rather for a time. Cer∣tain

• Ceremonies were appointed to be accomplisht by those that were ordinary at the end of their Vow, by which he doth not onely presuppose, but injoyne a set time. We reade of no perpetual Nazarites, but extraordinary two, Sampson and Samuel.

Popish Votaries in all respects abuse this Sacred Ordinance; they vow to Saints, vow things unlawful and trivial, to go in gray, things not in the compass of mens power, to be perpetually continent, hope to merit by vowing, and imagine a per∣fection* 1.403 to themselves from it. They make children to vow which cannot delibe∣rate, and bind them to keep it whether their parents will or no.

It is a question between us and the Papists, An dentur consilia Evangelica à prae∣ceptis distincta? Whether there be Evangelical Counsels, or Counsels of perfection distinct from Precepts?

The Papists say, That in Gods Word there are Commands which belong to all, and Counsels which do teach some excellent heroical actions, which if a man do not he sins not, but yet if he do he shall have a greater reward in Heaven.

They call them one while Evangelical Counsels, because they are not commanded in the Law of Moses, but onely commended in the Gospel of Christ; another while Counsels of Perfection, because they place a most perfect state and degree of Christian life in the observation of them; Superogatory works are good works done over and above enjoyned duty.

They mention three principal and substantial Counsels, Continence or single life, voluntary Poverty, and blinde Obedience. Now they say, God doth not command these things at all, but he counsels them as the best. Hence those only that do thus are called religious men, spiritual men, and perfect men; and those that do these things, they say do better and more things then God doth command. This Doctrine is suitable to flesh and bloud, which would have God to be a debt∣or to it.

A thing may be indifferent as a Counsel in the general nature of it, yet in parti∣cular* 1.404 to this or that man, it is a precept: as Marriage is not a command to all, yet in particular to him that thinks the not marrying is a greater advancement to Gods glory, and he hath the gift to do it, then it is a command to him, so Paul though he took nothing for the preaching of the Gospel as yet he might have done, yet because of that particular case he was in he was bound to do it.

2. When God hath appointed one end, he hath left divers waies or instrumenss to attain that end, it is left then to a mans choice to take which he will, onely he is bound to strive to attain the end.

3. In good actions there is the inward work of the heart, and the outward cir∣cumstances, which being singular are not commanded, we cannot do more then the Word of God requireth for the inward, and for the outward the number i•• not determined, as to pray three or four times, to give so much or so much.

These Vows are not lawful, because they are not in our power, and because they are repugnant to Christian Liberty and the common vocation of all Christians. Continence is not in our power, but is a singular gift of God: To submit ones self to any mortal man by a certain blinde obedience, as the Monks do, is repugnant to Christian liberty. To live by begging and the labours of others, doing nothing, is repugnant to the common vocation of men, to whom this ought to be a certain rule, He that doth not labour, let him not eat. Therefore it is not lawfull to vow such things!

2. They are not profitable, much less necessary (as they are used by the Pa∣pists) but pernicious to the Christian Church. From the Vow of Continence arose abominable filthinesses of all kinds in the Monks Cloysters. From the Vow of feigned Poverty arose so many kinds of unprofitable drones, which devour the honey of the sedulous Bees. From the Vow of blinde and absolute Obedi∣ence, flow such execrable insolencies against the lives of Princes, and such horri∣ble treasons as have frequently been perpetrated by the Jesuites.

Of the Vow of Continence.

The Papists much prefer a single life before a wedded estate, holding that the* 1.405 very indifferent actions of a Votary, viz. to eat or drink, are to be preferred before the best actions of the conjugall estate, as to pray, hear, or receive Sacraments, and that the entring into this estate is as good as Baptism; so that whosoever should* 1.406 die immediately after that Vow, should certainly be saved.

The vowed single life among the Papists, is so far from being a state of perfecti∣on or supererogation, as that it is for the most part a sinful estate in respect of ma∣king the Vow. For it is a sin to vow that which a man doth not know to be lawful,* 1.407 or not in his own power, Matth. 19. 11.

The Vow of Continence, whereby a man promiseth to God to keep chastity al∣waies in single life; that is, out of our state of wedlock. Against this Vow makes* 1.408 that 1 Cor. 7. 9. Cardinal Campegius doubted not to say, That it is a greater sin for Priests to be married, then to keep many Harlots at home.

Abraham was twice married, the rest of the Patriarchs were married men, and so the Priests, the Prophets and Apostles, and almost all the Scripture setteth be∣fore* 1.409 us, as examples of perfection.

Religious single life is Angelical, Rhem. on Matth. 22. 30. It is a slender praise to be like unto the Angels in that they neither marry nor are married. For since the Angels have no aptness nor ability unto the company of women, as those which have no bodies, it can be small praise unto them to abstain. Married per∣sons have not been inferiour unto Virgins in their prompt obedience unto Gods will, wherein the Angels are set up for patterns unto us, as Abraham, Isaac, Iacob, Moses, David, Hezekiah, Peter. Cartwright on Rhem. Test. Vide Spanhem. de Dub. Evang. Dub. 28.

The Papists hold marriage an unclean thing, and yet make it a Sacrament.* 1.410 If marriage be unclean, Adam sinned in his perfect esta••••, he sinned before the f••ll, he sinned before he sinned.

The Pope and Priests in detestation of the marriage of Ministers, do for this cause brand Protestants with the terms of carnal, fleshly, and beastly Mi∣nisters.

Iohn Haymond our Epigrammatist told Queen Mary her Clergie was saucy, if* 1.411 they had not their wives they would have Lemmans,

The Popish Votaries, according to the French Proverb, have a Law not to marry,* 1.412 and a Custome not to live chaste. Dr. Taylor, that couragious Martyr, said at his parting, Blessed be God for holy Matrimony. That Proverb, Si non caste saltem caute, came first from the Papists.

The Greek Church saith, He cannot be in Holy Orders that is married: The Reformed Church saith, He may be in holy Orders that is married, and con∣vertibly.

II. Of the Vow of Poverty.

It is a blessing of God to be in a state to give rather then to receive, Psal. 109. 10. Therefore to renounce that state wherein God hath made one able to give, is wil∣fully to renounce the blessing of God. That place is unanswerable, Eccles. 7. 11. because hereby more good may be done.

The person vowing poverty is either rich or poor; if poor, he voweth to leave all, when he hath nothing at all to leave; if rich, and voweth to give away all for merits sake, he sins against faith, because he sets up his own merits as if Christs were not fully enough.

2. Poverty is in it self an evil, therefore Agur prayes against it, Prov. 31. because of the temptations that are in it. It is unlawful for a man to put himself willingly into that condition in which there are many dangers of sinning.

3. This hinders a greater Good, as the Offices of Charity and Liberality, and therefore may not be vowed.

For the blinde obedience of Superiours, I have touched upon that before, and the mentioning of it is a sufficient confutation. The Jesuites vow to their Gene∣rals and their Superiours, not onely an obedience of will, but also of judgement, which they call a blinde obedience.

They are a kinde of Regulars professing obedience to the Pope and their Gene∣ral,* 1.413 at whose sending they must of free cost preach wheresoever they be sent. They may rather be called Jebusites.

Mr. Ball in his larger Catechisme, after the handling of the Ordinances, before he treats of the Commandments, speaks of the spiritual Combate, and two other fruits of Faith; which Method I shall here the rather follow, because I have not yet discussed that Subject.

The first Question then to be resolved, is, What follows the purifying of the heart by faith?

Ans. A fighting and combating against sin and corruption, Rom. 7. ult. Gal. 5. 17. a Law in the Flesh and in the Spirit; there is alwaies bellum, though not alwaies praelium betwixt the Flesh and the Spirit.

In the state of Nature men are wholly in the Flesh, and not in the Spirit; in the state of Glory they are wholly in the Spirit, and not in the Flesh; in the state of Grace there is both Flesh and Spirit.

As long as there is a mixture of Principles, there will be a mixture of our actions, a Christians life is nothing but a checker-work of light and darkness.

The Flesh resists Divine Admonition before, and in, and after conversion; but though it may resist God exhorting, yet it cannot resist God regenerating, as dead flesh cannot resist God raising it from the dead. In the first moment of conversion the Flesh cannot lust against the Spirit, since that is filled up by introducing the Spirit and regenerating the man.

The nature of this Fight,

First, It is the contrary renitency between the Flesh and the Spirit, in the whole course of a mans life.

• 1. There is an habitual enmity of one against the other in the bent of ones spirit, he is disposed both waies all the daies of his life, the Will doth will and nill sin, and Grace, loveth God and sin, there is a proneness to both sides.
• 2. An actual Opposition, when the faculties of the soul are to act on any thing that fals under a Rule, they both close with it in all holy actions or sins. Both these have their seconds to joyne with them, Grace hath its second, and Corruption its second, the Devil and World side with the one, and the Spirit of God and holy Angels side with the other. The Devil by suggesting to the Flesh sinful thoughts, presenting objects and taking all advantages. The world joynes with it, 1. All wicked men. 2. Things and state of the world, prosperity and ad∣versity, 1 Iohn 2. 15, 16. they feed these Lusts, Riches, Honours, Pleasures. The Po∣wer of God, the Intercession of Christ, the in-dwelling vertue of the Holy Ghost joyne with Grace, the Holy Ghost by his exciting and assisting grace, by chasing the Devil away.

A natural conscience may fight against sin as well as a renewed, when a mans conscience is tempted to sin often, and Satan and corruption will take no denial (when conscience yet resists) this is properly a fight, this may be in natural con∣science, Numb. 22. 13. Dav. Psal. 73. 13.

The difference between the fighting of the natural conscience, and of the re∣newed conscience with sin:

• 1. The conflict in a natural man is between Conscience and the Will and Affecti∣ons, the Will carries the Soul one way, Conscience another, 2 Pet. 2. 15. In a re∣generate man the fight is in the same faculty between Conscience and Conscience, there is Sin and Grace in every faculty, a party in the Will for Grace, and ano∣ther for Sin, this is properly the fight between the Flesh and Spirit in the rege∣nerate, id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good, the Devils and damned all for evil. One saith it is an apparent errour to affirm, that a godly man cannot sin with a full consent of will, Gal. 5. 17. Sanctification is in every faculty, 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain, 1. An antecedent and concommitant willingness and unwil∣lingness;* 1.414 before the sin one may seem very unwilling while the lust and objects are kept asunder, but bring them together, the natural conscience presently sins. 2. There is a willingness perse, and per accidens, a wicked man loves sin but for Hell.
• 2. The fight in a natural conscience never puts sin out of dominion, Rom. 6. 12, 14. There may be in natural man an opposition of flesh against flesh, corruption against corruption; he may strive against all sin from the dictates of his understanding and his conscience, but his will is never troubled at it. This opposition is but weak and treacherous, he hath no will to any good, but a kind of woulding that is but now and then; the opposition of the Spirit to the flesh is everlasting and irre∣concileable.

Why doth not the prevailing party keep the other under when it hath gotten the victory?

A good man hath a twofold strength:

• 1. Habitual, a readiness to that which is good and against evil, by the work of Regeneration which gives him a Will.
• 2. Actual strength, the assisting power of the Holy Ghost, which calleth out the graces that are in us, strengthens them; God is a free Agent, when his assist∣ance is withdrawn sin prevaileth.

Nature opposeth sin with worldly weapons, carnal considerations, I shall lose my credit; the Spirit with heavenly weapons, the Word of God, I shall offend God, grieve the Spirit.

The Flesh gets the better of nature, and at last prevails; the Flesh is worsted by the Spirit.

Sanctification is an imperfect work in this world, we are adopted, reconci∣led, justified, as much at first as ever, but sanctified by degrees. The imperfe∣ction

of Sanctification stands in three things, 1. All the habits of Grace are weak. 2. There remaineth still a whole body of corruption. 3. All the acts which they perform here are mixt.

A wicked man may have fighting about corruption, as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference (say some) between the war in the godly and this in the wicked: In the regenerate man there is the flesh against the Spirit, and the Spirit against the flesh; in the unre∣generate there is only flesh contending with it self on several considerations, on the one side flesh lusting after a present content, and at the same time flesh fearing an af∣ter reckoning. 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened, and the inordinate affection; but in the regenerate man faculty against faculty in the whole man, in the will somewhat which closeth with sin, and some∣what which abominates it. 3. In the Matter, in the unregenerate the contest is onely about gross sins; the gracious heart is against sin, as sin, and consequently against every sin. 4. In the end they propound, the unregenerate man to stop the clamours of his conscience, and secure his soul from the danger of Hell; the godly man, to destroy the body of sin, and please God in all things. 5. In the effects, the unregenerate man is given up to walk in the waies of sin; but in Gods servants, the longer the warre is continued, the more corruption is mortified, and Grace grows in him.

It seems their estate then in the second Adam is not better then it was in the first Adam, where there was no such mixture; Adam's happiness consisted in the per∣fection of his Sanctification, theirs in the perfection of their Justification, Ephes. 5. 27. 2. His happiness continued but a while, theirs shall last for ever. 3. This state conduceth much to Gods glory and their own spiritual good. 1. They live in a continual dependance, slie to God still, and rely on him. 2. They are kept humble, and long for a full fruition of Christ, Rom. 18. 23. & 7. 24. 2 Cor. 5. 2. Those actions they perform are in some respect more acceptable then that of Adam in innocency, or the Angels in Heaven, because done with conflict and self-denial.

The other fruits of Faith are:

1. A renouncing of all evil in affection, and of gross sin in life and conversation, 1 Iohn 2. 1. Then in a Gospel-sense we are said not to sin when we cast off, and are free from all gross and scandalous sins, and do carefully avoid and make conscience of the least and most secret sin, 1 Sam. 12. 3, 4, 5. Luke 1. 16.

The Schoolmen and Casuists agree with the Protestants in this, That converting Grace cannot stand with the voluntary practice of any one sin. Every Saint lives in the practice of sin through ignorance, and is often overtaken with known sin: through the strength of temptation; as David did often lie, some think it was the sin of his nature, Remove from me the way of lying, but he makes not choice of a way of sin. No godly man allows himself in the practice of any known sin, 1 Iohn 1. 6. Sinneth not] he means it not of acting sin, see 1. 8. but alloweth not himself in the practice of known sins; see chap. 3. 7, 8, & 9. verses, & 2. 4. 1 Cor. 6. 9, 10. Gal. 5. 19, 21. Ephes. 5. 5, 6. 1 Thess. 4. 6, Rev. 2. 8. ul••. & 22. 15. Mark 8. 43. to the end of 48.

Reasons,

• 1. Whoever is effectually called, is called to turn from all sin, Ezek. 18. 30, 31.
• 2. He is called to turn to God, Ier. 4. 1.
• 3. The Authority of God is violated as well by the allowance and willing com∣mitting of one sin as by all, Iam. 2. 10, 11. He that gave one command gave the rest, Quod propter Deum fit aequaliter fit.
• 4. Christ denies salvation to those that do not repent, and it is no repentance except we turn from all sin, Rom. 11. 26. Tit. 2. 14.

2. There are many helps against outward gross sins, 2 Tim. 3. 5. God is much dis∣honoured by such sins; men generally condemn such as wicked, they say such a man is a drunkard, a whoremaster. Some Christians have attained to that perfe∣ction, that after their repentance they have not deliberately committed any gross sin, as Paul, Zachary, and Elizabeth, Luke 1. 6. Iob, and they may attain to it, yet it is not so necessary to repentance as it must be in all, then we shall shut our David,

Noah, Ionah, and Lot, because God is pleased to shew the variety of his Grace.

II. A love and delight in that which is good, joyned with a sincere desire, pur∣pose and indeavour, daily to amend whatsoever is amiss, and to lead a life accord∣ing to the Law of God, Thy testimonies are my delight, Psal. 40. 8. Isa. 58. 13, 14. Cant. 1. 4. & 2. 4. Isa. 26. 6, 9. Psal. 73. 25.

Obedience to Christ flows from Faith. Rom. 1. it is called the obedience of Faith, it flows from Faith three waies:

• 1. Because Faith joyns the soul to Christ, from whom alone we receive strength for every good.
• 2. Because it teacheth the soul to acquiesce and rest constant with those Argu∣ments that the Lord useth to perswade us.
• 3. Faith commands all other Graces, I believed, therefore I spake, and so, I believe, therefore I hear and meditate, Christ is my husband, therefore I must obey him. David a man after my own heart, he will fulfill all my will, Heb. 10. 7. Gods will should not onely be the rule, but reason of our actions. We may do the will of God, and yet not do it because he wils it.

1. The people of God are redeemed wholly from the Ceremonial Law, Col. 2. 14. When Christ the substance was come, these shadows ceased; it is a great mercy to be delivered from these Rites, burdensome to the Jews, and impossible to the Gen∣tiles, Acts 15. 18.

They are not delivered from the Law as a Rule, then

• 1. There would be no sin or duty, but men might live as they list, Rom 4. 17.
• 2. If the Law were blotted out, the Image of God might be blotted out, which consists in holiness and righteousness, it is Gods immutable Image, Heb. 8. 10.
• 3. Christ died that we might have Grace to fulfil the Law, Rom. 8. 3, 4. Phil. 1. 21.

We are (notwithstanding our defects) bound to strive after perfection, the indea∣vour is required, Phil. 2. 11, 12. that is, our state after the resurrection. 2. We are obliged to bemoan every defect and failing, 3. These weaknesses thus bewailed (where there is sincerity) shall not hurt us. God speaks of such as are upright and sincere, as if they had satisfied the Law, 1 King. 4. 18. 2 Kings 23. 20. 4. Then are we sincere, when we have constant care to love and please God, and our weak∣nesses not allowed but resisted, and bewailed if we fall, Ier. 8. 4.

Faith doth not single out its Object, nor Obedience its Command, Psal. 119. 6. Faith believes all promises, all truths, and obedience respects every precept.

The End of the eighth Book.

Notes

• * 1.1

  Revel. 21. 3.
• * 1.2

  See M^r Bridges Sermon entitu∣led, A vindica∣tion of Ordi∣nances on Deut. 18. 15. D Hill on Eph. 4. 15. p. 18, 19. M. Manton on Jam. 1. 19. pag. 153, 154. M. Symonds Christian plea at the end of sight & faith. The Familists talk of living in God and upon God immedi∣ately, they call Ordinances by way of scorn forms, they are so if they be re∣sted in, but o∣therwise they are means of serving, plea∣sing and obey∣ing God.
• * 1.3

  M. Laurence his vindication of the Scriptures and Christian Ordinances. See his Plea for the use of Gospel-ordi∣nances.
• * 1.4

  In my first Book I have spoken of rea∣ding and me∣ditating in the Word.
• * 1.5

  See Isa. 55. 20. Prov. 22. 17. Nehem. 8 3. We must hear the Word with faith, Heb. 4. 2. that brings every truth to the soul with divine authori∣ty, 1 Thes. 2. 13. Heb. 12. 25. and causeth the soul thence to receive it with assurance, 1 Thess. 1. 5. and to submit to it. See Job 5. ult.
• * 1.6

  Luk. 24. 15, 30
• * 1.7

  Obedient hearing is made a sign of grace, John 10. ••••. See Joh. 8. 27.
• * 1.8

  A Song or Psalm is a composition of words in strict numbers fit to be uttered in a tunable voice, or with an in∣strument, Da∣vid made many of these. The word Psalme is usually limi∣ted to signifie a holy Song. Fuisse in usua apud Christia∣nos ab ipso exordio nascentis E••clefiae, ut in conventibus Ecclesiasticis Psalmodia primum locum haberet, cognosci potest ex loco illo Apostoli 1 Cor. 14. 26. Item ex Tertulliano in libro de velandis virginibus extremo. Bellarm. de bonis operibus, lib. 1. cap. 14. That singing of Psalmes is a duty of the Gospel, see M^r Cotton of Singing of Psalmes, cap. 4. and M. Manton on Jam. 5. 13. and M. Fords, Singing of Psalms a Christian Duty.
• * 1.9

  All the while the burnt-offe∣ring was in of∣fering they bestowed themselves in singing▪ and gladnesse, as we sing a Psalm in the celebration of our Sacrament, warrantably by this.
• * 1.10

  M^r Hildersam Heron.
• * 1.11

  Singing of Hymns is by some counted an Ordinance, that is, any person of the Congregation exercising their own gifts, should bring an Hymne and sing it in the Congregation, all the rest be∣ing silent and giving audi∣ence. M. Edw.
• * 1.12

  See D^r Willet on Exod. 15. pag. 192. See 1 Chron. 15. 27, 28. & 17. 4, 5. Baptisteria mul∣tae Ecclesiae re∣tinent, quaedam tollunt; Orga∣nis p••eumaticis quaedam utun∣tur aliae non utuntur. Nullae, quod sciam, ut Antichristianas Ceremonias damnant. Crocius in August. Confes. Quaest. 2. cap. 29.
• * 1.13

  Hinc fracta illa Musica, quae intelligentiam excludit, abesse debet à sacris exercitiis pictatis, saltem quae cum aliis habemus. Ames. Medul. Theol. l. 2. c. 9. Hujusmodi Musica instrumenta magis animum movent ad delectationem, quam per ea formetur interius bona dispositio. In veteri autem Testamento usus erat talium instrumentorum, tum quia populus erat magis durus & carnalis. Unde erat per hujusmodi instrumenta provocandus: sicut & per pro∣missiones terrenas: tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant. Aquin. 2a, 2ae. q 91. Art. 2. ad 4^tum. Mu∣sicae Organicae aec instrumentalis usus ita est permissus, ac privatim inter Christianos indifferens, ut multo satius sit publicè •••• eo abstinere, quam eam introducere aut continuare, quia majus subest periculum quam aedificatio. Rivet. in Cathol. Orthodox. Talis debet esse Cantus qui intelligentiam verborum non impediat, sed potius juvet. Proinde quo modo probari potest illa fracta, clamosa & fragesa Musica in Templis, qua ita canitur, ut nihil penitus intelligas aut percipias, praet••r harmoniam Musicam. Zanchius in Ephes. 5. 19. Minimè omnium tolerabitur in Ecclesia Musica instrumentalis, & Organa illa Musica confragosa quae varium vocum garritum efficiunt & Templa lituis, tubis & ••is••ulis personare faciunt. Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat. Zepperus. in Polit. Eccles.
• * 1.14

  M^r Ball in his Catechism, and in his first Chapter of the trial of the grounds of Separation.
• * 1.15

  Mr. Wheatley on the second Command. True Christi∣an prayer is a right opening of the desire of the heart to God. D. Goug. Whole Armor. It is an acting and moving of the soul of man toward God, that we may affect him with his own praises, or the merciful consideration of our suites. Oratio est voluntatis nostrae religiosa repraesentatio coram Deo, ut ill•• Deus quasi afficiatur. Ames. Medul. Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use, therefore as preaching is called Sermo, so prayer is of the Latines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called Oratio. B. Down. of prayer, ch. 1. Prayer is called a religious expressing of the will: 1. Religious, because it proceeds from religious vertues, faith, hope and love to God. 2. Because it is to be offered to God only. 2. Of the will, the regenerate part of it. One saith, Prayer is an expression of the desires of the regenerate part, Revel. 5. 9.
• * 1.16

  By this argu∣ment the Fa∣thers prove that Christ is God, and that the holy Ghost is God, because he is prayed to. See D. Gouges Whole Armor, part. 1. Salmeron saith, It is more pi∣ous to pray to God and the Saints together then to God only. Aquinas 2a, 2ae. Quaest. 83. Art. 4. thus distinguisheth, Oratio porrigitur alicui dupliciter; Uno modo quasi per ipsum im∣plenda, Alio modo sicut per ipsum impetranda. In the first way we must pray to God only, in the second (saith he) we may pray to the Saints and Angels. A sancta Trinitate petimus ut nostri misereatur; ab aliis autem sanctis quibuscunque, petimus ut orent pro nobis. Aquin. ubi supra. See Down on John 17. 1. and B. Daven. Determinat. of 44. Question, ch. 10. that God alone is to be called upon, and ch. 11. that we ought not to invocate any creature. Vide Mornay. de s••r•• Eucharistia, l. 3. c. 12. 13, 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ: there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints, therein imitating the example of the Paynims towards their gods. Phil. Mornay of the Church, c. 5. Sacrifices are to be offered to God alone, Exod. 22. 20. Invocation whether by pray∣er or by thanksgiving is a Sacrifice more excellent then all other, Psal. 50. 8. 13, 14, 15. Heb. 13. 15.
• * 1.17

  He that is Me∣diator must be worshipped, because he is God, Christ God-man is the object of divine adora∣tion; but whether he be to be worshipped, because he is Mediator, or under this formal consideration of Mediator. See M. Gillesp. Aarons Rod bloss. l. 2. c. 6. p. 230. against it.
• * 1.18

  Vide Ames. Assert. Theol. de Adoratione Christi. Vide Voetii Theses, & Hornbeck. Ap∣paratum ad con∣troversias Soci∣nianas, p. 36, 37 38, 39, 40, &c. Christus vel ut Deus, vel ut Mediator consi∣deratur. Sicut Deus, dirigi∣mus precet no∣stras ad cum. Adoramus enim Deum Patrem, Filium & Spi∣ritum Sanctum; sic ut Mediator p••eces nostras facimus per & propter Christum. Stres. in Act. 12. 20. Lipsius when he was a dying, thus prayes, O Mater Dei, ad••is famulo tuo cum tota aeternitate decerta••ti, & non me deseras in hac hora, à qua pendet animae meae salus aeterna. Drexel. de Aeternitate con∣siderat. Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things, 1. To desire that for Christs sake we may be heard. 2. To believe that for Christs sake we shall be heard. B. Down. of prayer, cap. 18. It imports, 1. That we look up to Christ as obtaining this priviledge that we may ask. 2. That the things we ask have been purchased by him. 3. To ask in his strength. 4. That he intercedes now in Hea∣ven for us.
• * 1.19

  God hath set special bounds, 1. To our faith, he teach∣eth us what to believe. 2. To our actions, he teacheth us what to do. 3. To our prayers, he teacheth us what to desire. The matter of prayer in gene∣ral must be things lawful and good. D. Go••ges Whole Armour, part. 1. The properties of prayer. I must pray, 1. With understanding, 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it, 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God, Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption.
• * 1.20

  See Exod. 32. 10. & 14. 15, 22. 2 King. 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Pa∣rables, Luk. 11. ch & ••8. ch. to this purpose. Qui timide r••gat negare docet.
• * 1.21

  Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense, and the whole burnt-offerings which could not be offered without fire, nor might with any but that which came from heaven; the fervency of Gods own Spirit in us. The efficacy of prayer lies in the fervency of the affections, and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things, 1. When we lay out much of our spirits and hearts in prayer. 2. When it is per∣formed with a great deal of delight. 3. When it is continued in. Be sensible of your own unworthinesse.
• * 1.22

  John 9.
• * 1.23

  See B. Down of prayer, c. 19.
• * 1.24

  1 King. 8. 30.
• * 1.25

  Men neglect prayer, 1. Out of A∣theism. 2. Hypocrisie, Job 27. 10. 3. Carnal de∣light, 2 Tim. 3. 4. 4. For want of peace or spi∣ritual strength.
• * 1.26

  Cajetane saith, for prayer to any but God we have no warrant in all the Scripture. Vide Riveti Grot. Discus. Dalys. Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament, and give us reason for it, because the souls of the Patriarks were not then in heaven, and so not to be invocated; yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture. So for the New Testament, They acknowledge invocation of Saints departed was not commanded or taught by the Apostles, or in their time; yea and give us reasons why it was not published at first, because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it, lest they might think the Christians set forth and worshipped many gods; or that the Apostles were ambitious of having such honour done them after their death. Yet they bring many places of the New Testament for a seeming proof of it. D. Ferns Divis. between the Engl. and Rom. Ch. upon the Reform. Sect. 21. Patri∣archae in veteri Testamento non dum era••t beati, ideo nihil de hac re habetur expressum, Salmer. Comment. in 1 Tim. 2. disp. 2.
• * 1.27

  It can not be proved that any of the Fa∣thers for three hundred years after Christ, did make their prayers to any but only to God by Jesus Christ. But in them of later time, there is some mention of praying un∣to them. But where is either Command∣ment, example or allowance of such prayers out of the Scriptures. D^r Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis. Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori, quoties vicissim Paulum &c••••••ros sanctos rogamus, dicentes, Orate pro nobis. Estius ad locum. Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. •• 2 Cor. 1. 11. & ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects, as 1. Giving thanks to God for his graces multiplied upon them. 2. The honourable commemoration of their faith and vertues. 3. A desire and profession of imitating their godly examples. 4. That the holy Saints ••ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications. But we deny that Saints departed may be invocated or properly prayed unto. B. Mortons Appeal, lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus, multo (inferunt) consultius invocentur Sancti defuncti, cum majori flagrent charitate, & f••licioris sint ad auxiliandum conditionis. Atque hoc argumentum (addit Bellarminus) adversarii nunquam solvere potue∣••••nt, sed Bellarminus ipse illud solvit. Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus in∣••••catos. At defunctos esse invocatos aut invocandos à viventibus, in neutro Testamento legimus, & nonne haec sufficiens solu∣tio? hoc facimus quia legimus, illud non facimus quia non legimus. D. Prid Lect. 15 de sanctorum Invocatione. Bellarminus ••••riens inter Virginem Matrem & Filium divisibilem dimidiat animam. Id. ibid. Vide plura ibid.
• * 1.28

  The great end of all our re∣quests should not be our own interest and concern∣ment, but Gods glory, Psal. 115. 1. Reasons. 1. Else they will not be successefull. 2. Because otherwise our prayers are not prayers, the end shews the quality of the action. We must not only serve God but seek him. How to know that Gods glory is the great end of our requests. 1. By the working of our thoughts, the heart worketh upon the end. 2. By the manner of praying, we must pray absolutely for Gods glory, and submit to his will for other things, John 12. 27, 28. 3. By the dispo sition of our hearts when our prayers are accomplished. God hath appointed prayer for other ends also. 1. To be a profession of our dependance upon him, that we might daily acknowledge Gods right and property in all we possesse, we thereby disclaim merit in the highest mercy, pardon of sin, Jer. 3. 12, 13. We professe our dependance for com∣mon mercies when we ask our daily bread. 2. To nourish communion and familiarity between God and us, Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame, 1 Pet. 3. 7. 4. To quicken our affections to good things. 5. To be a means of comfort and spiritual refreshing, Job 16 20. Phil. 4. 6.
• * 1.29

  Si orationem Dominicam nul∣lis aliis cogitati∣onibus inciden∣tibus pronuncia∣re noveris, tum eximium magi∣strum te esse ju∣dicabo. Luther. in Joan. 17.
• * 1.30

  Triplex est at∣tene••o quae ora∣tioni vocali po∣test adhiberi: una quidem, qua attenditur ad ver ba, ne aliquis in eis erret: secun∣da qua attendi∣tur ad sensum verborum: ter∣tia qua attendi∣tur ad finem orationis, scilicet Deum, & ad rem qua oratur, quae quidem est ma∣ximè necessaria. Aquin. 2a, 2ae Qu. 83. Art. 13
• * 1.31

  Evagatio montis quae fit praeter propofitum, ora∣tionis fructum non tollit. Id. ib.
• * 1.32

  Praier is one of the noblest exercises of Christian Re∣ligion; or ra∣ther that duty in which all graces are con∣centred.

  D. Taylor on Rom. 8.

  There is no duty hath more com∣mands and promises to it, and threat∣nings against those that omit it; there is no one duty honours God more, and is more honoured by him then prayer; there is no one duty that a Christian hath more need of, no one duty that hath been more practised then this. God hath made many promises to praier; 1. Ge∣neral, that he will hear and answer us, Isa. 30. 19. John 16. 23. 2. Particular: ••. Deliverance from any trou∣ble and affliction, Psal. 50. 15. o•• strength and patience to bear it, Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of, Luke 11. 13. 3. Inward joy and peace of conscience. Job 33. 26. John 16. 24. Hilder∣sam on Psalme 51. 7.
• * 1.33

  A Saint of God had rather go without the mercy that he begs by praier, then have a mercy without praier.
• * 1.34

  See Promises, 1. To prayer in general.

  2. To the se∣veral parts of praier.

  Clarks Holy Incense, p. 1. to 9.
• * 1.35

  Gen. 32. 26, 28 Some say, that praier com∣mandeth God, Isa. 45. 11.
• * 1.36

  Deo sacrificium, diabolo flagel∣lum, homini sub∣sidium. Aug.
• * 1.37

  Prepare for prayer, 1. By getting powerful ap∣prehensions of the glory of God before whom you go. 2. By getting your hearts sensible of what you pray for, as pardon of sin, power against it, assu∣rance of his love. 3. Get your hearts separa∣ted from the world, and all things here below. M. Burr. of Gospel-wor▪ Isa. 1. 13.
• * 1.38

  Every morn∣ing and eve∣ning the Sa∣crifice, Exod. 29. 38. and Incense, Exod. 30. 7, 8. were to be offered up unto the Lord. These were ceremo∣nial Laws, but there is a moral equity of them which is perpetual, and these Laws concerned the people as well as the Priests, as appeareth, Luke 1. 10. Hilders.
• * 1.39

  A readinesse to pray ear∣nestly to God for good things, and the same improved accordingly, is a kinde of pawn from heaven to him that hath it, that he shall receive the good things praied for. Robins. Ess. Obser. 48.
• * 1.40

  Iames the bro∣ther of our Lord by oft kneeling his knees were be∣nummed and hardened like the knees of a Camel. Fox. See D. Gouges Whole Ar∣mour, part. 2. Treat. 3. Isa. 62. 6. Ephes. 6. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is attributed to hunting dogs which will not cease following the game till they have got it.
• * 1.41

  It was a pro∣phane speech of that athei∣stical wretch, that told God, He was no common beg∣gar, he never troubled him before with praier, and if he would hear him that time he would never trouble him again.
• * 1.42

  If we persevere not, either God will not give us what we pray for, or if he do we shall have it as a curse, because it is not the fruit of praier. Four things will drive the Saints to God. 1. The remain∣ders of sin. 2. The defect of graces. 3. The Devils temptations. 4. Outward af∣fliction.
• * 1.43

  Matth. 14.
• * 1.44

  To be weary of praier is to sin contra medi∣cinam unicā, & contra misericor∣diam maximam.
• * 1.45

  M^r Hildersam on Psal. 51. 5.
• * 1.46

  D^r Gouges Whole Ar∣mour. Treat. 3▪ Part. 2.
• * 1.47

  Petitio duplex est secundum rationem objecti vel rei quae pe∣titur: est enim vel apprecatio, vel deprecatio. Apprecatio est Petitio de rebus bonis communi∣candis. Depreca∣tio est Petitio de rebus malis a∣movendis. Ames. Medul. Th. lib. 2. c. 9.
• * 1.48

  Temporalia licet desiderare: non quidem principa∣liter, ut in eis sinem constitua∣mus, sed sicut quaedam admini∣cula quibus ad∣juvamur ad ten∣dendum in bea∣titudinem: in quantum scilicet per ea vita cor∣poralis sustenta∣tur: & in quan∣tum nobis orga∣nicè deserviunt ad actus virtu∣tum. Aquin. 2a, 2ae. q. 83. Art. 6.
• * 1.49

  See 1 King. 8. 33. and so in other verses there, of Sa••••∣mons prayer, 2 Chron. 7. 1••
• * 1.50

  Gen. 2. 17.
• * 1.51

  Domine hi•• urc, hic s••ca & •••• ae••ernum parce. Aug.
• * 1.52

  〈…〉〈…〉
• * 1.53

  2 Thess. 2. 3.
• * 1.54

  Rom. 12. 14.
• * 1.55

  Vide Rainold. de lib. Apoc. Praelect. 163.
• * 1.56

  Orate pro anima
• * 1.57

  D. Tayl. Epist. Dedicat. to the Rule and exer∣cises of holy dying.
• * 1.58

  The faithfull sometimes in their mourn∣ing proceed to expostulations which are vehement interrogations expressed from them by their grief, whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions, as Moses, Exod. 5. 22. Josh. 7. 6, 7, 8, 9. the Church afflicted, Lam. 5. 20. and our Saviour, Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith, least it proceed from want of patience, and degenerate to murmuring against God. B. Down. Chri∣stian exercise of Fasting.
• * 1.59

  See Psal. 132. 2, 3, 4.
• * 1.60

  Mat. 5. 44.
• * 1.61

  It was not so much votum as vaticinium.
• * 1.62

  D. Hackwell on Judg. 5. 31. See D. Gouges Whole Ar∣mour, part. 2. p. 192, 193. Vide Baldui∣num de cas. ••nsc. lib. 2. cap. 7. 8. We may wish them temporal evil, that so they may be converted, Fill them with shame, put them in fear. Psal. 59. 11, 12.
• * 1.63

  As in confes∣sing of sin we should chiefly ••eep over the Attribute which in committing sin we have chiefly wronged. So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured.
• * 1.64

  See D. Gouges Whole Ar∣mour, part. 2. Treat. 3. God is to be praised, Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises, Thou that inheritest the praises of Israel, Psal. 22. 3. in another Psalme, Praise waiteth for thee, and in another, He is greatly to be praised above all gods. See Psal. 33. 11. & 10. 7, 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God, in Psal. 148. Heavens, Earth, Sea, Angels, Men, Beasts, Birds, Fishes, Trees, all things, because in and from all we are to fetch matter of praising him.
• * 1.65

  It is the con∣stant exercise of the blessed Saints and Angels in hea∣ven. Love is the grace of heaven, and praise the duty of heaven.
• * 1.66

  Thanksgiving doth continue, increase, and sweet∣en and sanctifie benefits. As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest; so the Lord will continue to bestow blessings on them that are thankful to him for them, yea he will add•• new mercies to the old, and give more and more, greater and greater still, increasing his bounty as they increase their thanksgiving for what they have received. It sweetens the mercies, causeth them to be more delightful and comfortable, in that it causeth the s••ul to taste Gods goodnesse in them, by which a man receives more comfort from these terrene things, then a beast. Lastly, these benefits are sanctified to us thereby, made holy in the use, so that we have Gods allowance to use them, and shall be bettered by them. It is a comfortable and pleasant duty, we again enjoy the sweetnesse of those benefits which we give thanks for, to be telling and thinking of the good I have re∣ceived, and of the excellencies of him from whom I have received it: and most needful, because it is so often, earnest∣ly required, and in regard of the great danger which follows if we do it not.
• * 1.67

  The Papists joyn God and the Saints to∣gether, they say, Praise to God and the Virgin Mary. Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula, quasi succentivum carmen, Laus Deo & beatissimae Vir∣gini, & Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium; censent enim Matrem Filio debere praeponi. An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum, & quod tanta devotione frequentetur, quam Templum Mari•• Lauretanae? Nec puduit Baronium sic claudere secundum volumen Annalium, ut Mariae solius intercessioni acceptum referat successum laboris sui & omnia bona quae à Deo accepit, nulla facta Christi mentione. Molinaei Hyperaspistes, l▪ 1. c. 5.
• * 1.68

  1 Sam. 1. 13.
• * 1.69

  Vide Aquin. 2a 2ae. q. 83. art. 1••
• * 1.70

  Vide Robins. Apol. Brownist. cap. 3.
• * 1.71

  Et Ames. de consc. l. 4. c. 17. Quaest. 5. & Perkin sum lib. 2. de cas. consc. c. 7. q. 3.
• * 1.72

  There were set forms of confession, of prayer and praising God. See 92. & 102. & 136. Psalms. 2 Chron. 20. 21. & 29. 30. Constantine the great prescri∣bed a set form of prayer to his souldiers, which is set down in Euse∣bius his fourth book.
• * 1.73

  In Origens time there were set forms of prayer used in the Church. D. Preston. The Book of Psalms was the Jewish Liturgy, or the chief part of their vocal service wherewith they worshipped God in the Temple, 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Re∣formatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias & confessiones, quo suam in Fide 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & in cultu communionem ac unitatem publice contestantur. Mares. Quaest. Theol. Quaest. 11. Fuisse Liturgias & formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum, colligi potest ex Iustino Martyre & Tertul∣liano, V. S. Id. ibid. Vide Balduinum de cas. consc. l. 2. c. 7. cas 13.
• * 1.74

  Vides Ecclesiam incoepisse statim ab orbe condito, semperque fuisse celebres ac solen∣nes conventus hominum piorum quos quicunque negligunt & contemnunt, non erunt parti∣cipes promissio∣num Dei, quae tantum in Eccle∣sia valent & effi∣caces' sunt, non extra Ecclesiam. Quod certè & veteres Hebraeorum tenuerunt, hinc dixerunt, qui contemnit solennes Ecclesiae coetus, non habebit partem futuri seculi: haec notent sectarii. Paul. Fag. in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas, non ob locum sed ob considerationem multitudinis fidelium Deum communi consensu invocantium. Rivet. in Cathol. orthod. Coimus in coetum & congregationem, ut ad Deum quasi man••s facta precationibus ambiamus orantes, h••c vis Deo grata est. Tertullian. Apol. cap. 39.
• * 1.75

  See B. Down. of prayer, ch. 17. Vide Balduin. de cas consc. lib. 2 c. 7. cas. 10 Est dogma Pa∣pistis, ne liceat i•• officiis sacris uti, nisi linguis sacratis tribus in titulo ••rucis Domini, credunt Apostolos sic locutos aliquando, ut nec eorum ver∣ba perciperentur nisi ab his, qui munere interpretum fungebantur in Ecclesia. Persuasum habent, peregrinarum vocum recita∣tione animos non intelligentium inflammari magis. Haec commenta vanissima sunt. Quis non riserit Baldum, qui docet, judicem posse sententiam ferre Hebraicè, Graecè, Latinè? quoniam sic in passione Domini fuit. Aberic. Gentil. de Ling. mixt. Disput.
• * 1.76

  Reasons for prayer in a Fa∣mily.
• * 1.77

  There are Fa∣mily-sins and Family-wants. See 1 Sam. 20. 29.
• * 1.78

  Families are the foundation of cities and Churches, if they be good, Congregatiōs, Cities will be good. Reforma∣tion must be∣gin here.
• * 1.79

  Reasons for se∣cret praier. What advan∣tages secret and also publick praier have. See Robins. Essayes. Observ. 48. Praier should be clavis diei & sera noctis, the key to open with in the morning, and the bar to shut with in the evening. God is little beholding to him that will not bid him good morrow and good even. We must seek for direction in the morning and protection at night.
• * 1.80

  Precari mani∣bus junctis ritus est eorum, qui se demittunt & bumiliaut, quasi ligatis manibus siste∣rent se captivos coram majesta∣te divina. Ri∣vetus.
• * 1.81

  Levatio manu∣um habitus & gestus fuit orantium, Exod. 9. 29. Isa. 1. 15. 2 Tim. 2. 8. Psalm 141. 2. Hac manuum ad Deum Coelum versus elevations
• * 1.82

  Voluerunt oran∣tes indicare, unde expectarem auxilium, fide∣les autem testari fidem suam, quod accepturi essent à Deo ne∣cessaria, & se quasi m••ndicos coram Deo si stere manum ele∣vantes, ut ali∣quid acciperent. Rivet. in Exod. 9. 29.
• * 1.83

  Ardentius ora∣turi in genua solent procum∣bere, ut ipse Christus, Mat. 26. 29. Marc. 14. 35. Luc. 22. 21. magi, Mat. 2. 11. Iairus Mat. 9. 18. Haemorrhou∣s••. Mar. 5. 35. Stephanus, Act. 7. 60. Non Christianis solum sed & Ethnicis hoc usitatum, utrisque signum est humilitatis, verum Ethnici ultra quid indig••tant, cum ingenua prosternuntur. Misericordiam enim impetraturis in genua putant esse procumben∣dum; quod genua sint misericordiae sacrata, ea supplices attingunt. Dilherri Electa l. 2. c. 23. Quod ad procubitum in terram attinet, non minus Graecis, quam Romanis, Hebraeis, atque omnibus ferè Geutibus commune, cum aut supplicarent, aut se victos alicui traderent. Supplicare enim perinde est, atque plicare sub, vel flectere se sub alicujus aspectum, aut genua: quod ij faciunt, qui demisse, ac reverenter precantur. Psal. 72. 9. Isa. 49. 23. Thren. 3. 29. Id 'est, procumbent & humum fronte serient, ut se victos, & dedititios ostendant, & eum, cuise dedant, Regem, & Dominum communi gentium ritu fateantur. Martinius de Roa. vol. 1. Singular. l. 4. c. 1. & 2.
• * 1.84

  Gestus (in ge∣nere) tales de∣bent esse, ut san∣ctè exprimant internos animi motus. Quia autem in omni oratione requi∣ritur humilitas singularis, idcirco commu∣nis gestus so∣lennis orationis, debet esse huic dimissioni con∣sentaneus, qualis est detectio capi∣tis, & maxima ex parte, genu∣flexio, corporis incurvatio aut erectio. Sessio per se non est gestus orandi: quia nullam exprimit reverentiam, neque in Scripturis approbatur. Ames. Cas. Consc. lib. 4. cap. 18.
• * 1.85

  Matth. 6. 9. Ut decem prae∣cepta veluti pugnus contra∣ctus sunt perse∣quendorum & fugiendorum▪ sic haec oratio compendium est omnium quae à Deo comprecan∣da aut deprecan∣da sunt.
• * 1.86

  Quamobrem ad formam etiam Decalogi con∣structa est haec cratio. Sicut enim Decalogus duabus tabulis discluditur, sic haec oratio in duas petitionum veluti tabulas distribuitur. Quarum tres primae Deum; posteriores tres, nos & proximum respiciunt. Sicut igitur & in ordine mandatorum, sic & petitionum ••••cemur majorem rationem corum quae Dei sunt habere quam proximi, seu nostrim••t, seu aliorum. Cartwr. in Harmon. Evangel.
• * 1.87

  Pagets Arrow against the Separat. of the Brownists, chap. 3. Dr. Gouge on the Lords Praier, and others have the like resemblance, comparing it to the Kings Standard, that is an exact measure it self, and the rule of other measures.
• * 1.88

  Luke 11. 2. Oractonem Do∣minicam adbi∣bitam suisse plerumque à ve∣teribus pro clau∣s•••••• suarum precationum, certius est quam ut multis sit demonstrandum. Matth. 6. 9. id est, in hunc sensum, non enim praeci∣••it Christus verba recitari, quod nec legimus Apostolos fecisse, quanquam id quoque fieri cum fructu potest, sed materiam pre∣•••••• hinc promere. Grotius in loc. Christus illam orationem docens, non voiuit nobis praescribere formulam verborum con∣stanter observandam: sed exemplar, vel ideam, secundum quam orationes nostras dirigere debemus. Hoc inde satis apparet, quod non legamus Apostolos illam formulam unquam usurpasse. Ames. de consc. l. 4. c. 17.
• * 1.89

  Evangelistae duo Matthaeus & Lucas qu••∣rum neuter non optime & calle∣bat, & exprim••▪ bat Christi ment••m, non eis∣dem per omnia, verbis, in eadem explicanda, usi sunt. Robins. Apol. Brown. c. 3.
• * 1.90

  We hold it is lawful to use the same words as our prayer, either with or without such changes as are to be noted in the Evangelists recording them. If we precisely follow Matthew it is no offence to Luke: If we use the words as they are in Luke, it is no offence against Matthew. If we vary in phrase from both of them, it may be without offence to either: Our tenet is, that either the same words, or to the same purpose, may lawfully be used of us. Pagets Arrow against the Separat. of the Brownists, chap. 3. Omnino credibile est in Graecis codicibus adject•• ex Matthaeo quae Lucas omiserat, cùm non exstet in Latinis antiquis illud, Qui es in coelis, item fiat voluntas tua ut in coelo ita in terra, quod & Grae••i codices quidam omittunt, itemque sed libera nos à malo. Grotius.
• * 1.91

  Oratio haec quantum sub∣stringitur ver∣bis, tantum diffunditur sen∣sibus. Tertul. de oratione. Quotidiè ad∣huc orationem hanc Domini∣cam quodammo∣do sugo, ut in∣fantulus, bibo & mando uti adultus, nec ta∣men ca satiari possum. Atque etiam dulcior & gratior mihi est ipsis Psalmis, quibus tamen mirisicè & uni∣cè delector, quos & maximi facio. Luther. Tom. 7. Oratio Dominica caeteris precandi formulis antecellit in quatuor, 1. Autoris dignitas. 2. Biblica a••tiquitas. 3. Ar∣tificiosa brevitas. 4. Admirabilis foecunditas. For steri Thes. Catech.
• a 1.92

  Elt•••• and Dod, and Ball on the Lords Pray••••. Tres partes orationis Dominicae, Exordium, Propositio. Epilogus. Egardus.
• b 1.93

  B. Doronam.
• * 1.94

  D. Go••ges Guide to go to God.
• * 1.95

  In petitionibus quae Deum re∣cta respiciunt, Prima Dei gloriam appreca∣tur: Reliquae duae, rationem Dei glorificandi indicant. Cartw. in Har. Evang.
• * 1.96

  Appellatio ista & pi••tatis & potestatis est. Tert••l. de orat. Jupiter optimus maximus.
• * 1.97

  Cùm Deum Pa∣trem vocamus, Christi nomen praetendimus. Calvin.
• * 1.98

  Habet oratio Dominica Rhe∣toricam suam. Nomen ipsum Patris pro nobis orat, quia Patris est Filiis neces∣saria providere Patris est, Fili∣is ignoscere. Maldonat. Pater quid ne∣gabit Filiis, qui jam dedit quòd Pater est? See Rom. 8. 32.
• * 1.99

  Lib. de poenit. cap. 8. Ps. 22. 1. Mat. 26. 39. Joh. 20. 28. Rom. 1. 8.
• * 1.100

  See Isa. 61. 1. Psal. 68. 6.
• * 1.101

  1 Cor. 13. 12. 1 John 3. 2.
• * 1.102

  In the third Heaven espe∣cially God de∣clared his chiefest Maje∣sty as in his Kingly Throne. The Heathens have this notion by nature, that God is in Heaven, therefore in distresse they lift up their hands and eyes thitherward. Some say, that Heaven is every where, and every place is Heaven▪ why did Christ then ascend? why was he carried up when he went to Heaven? Luke 24. 51. If Heaven be every where there is no need of ascending to get into Heaven. In my Fathers house there are many mansiens. Vide Zanchium de operibus Dei part. 1. l. 1. c. 4. q. 1.
• * 1.103

  Matth. 6. 33. 1 Pet. 1. 3, 4.
• * 1.104

  Phil. 3. 19, 20.
• * 1.105

  Some divide the Lords Praier into se∣ven Petitions, so Augustine in Enchir. and some other an∣cient writers, Luther and the Lutherans, and most of the Papists. Vide Aquin. sum. 2a, 2•• Quaest. 83. Art. 9. and some of our later Divines, but the usual division into six is the most na∣tural, and observed by divers of the ancient Fathers, and many modern Divines.
• * 1.106

  Prov. 16. 4. 1 Cor. 10. 31.
• * 1.107

  Gen. 2. 19, 20.
• * 1.108

  The Name of God is put for God himself, Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say, His Name is him∣self, and he i•• his Name. Summa est, ut optemus suum haberi Deo ho∣norem quo dig∣nus est, ut nun∣quam de ipso lo∣quantur vel co∣gitent bomines fine summa ve∣neratione. Calvin. Instit. lib. 3. cap. 20. Sanctificare nomen Dei, est, sanctum agnoscere, separare ab omni contemptu & pro∣phanatione, praedicare, illustrare & glorificare. Finis & scopus hujus petitionis est serium promovendi gloriam Dei studium & defiderium. Commentarii hujus petitionis sunt Psalmus 67. & oratio Christi pro se, pro Discipulis & tota Ecclesia. Egard. Medulla S. S. Theol. To sanctifie God is to acknowledge him, to look upon him, and honour him as a holy God. To know God in his glory is to glorifie him, to know him in his holinesse is to sanctifie him.
• * 1.109

  God looks at the principle from which all your ser∣vices flow. Sensus hujus Petitionis est, ut quaecunque in mundo gerantur ad Dei gloriam cedant, & quidem ut pii omnes hoc sponte & studio agant: impiorum verò facta, tametsi ex se gloriae divinae obsunt, tamen omnipotenti Dei sapientia ad ipsius gloriam, ipsis autem nolentibus aut non cogitantibus, contorqueantur. Car••w. in Harmon. Evang.
• * 1.110

  Triplex regnum Christo compe∣tit. Primò, Regnum illud naturale, quo quà Deus, in omnes creaturas absolutum habet & exercet im∣perium. Deinde, Regum oeco∣nomicum, quo ••••••••m Mediator & bellator, seu quâ Deus Zebaoth, fungitur. Tertium est, Regnum triumphans, que, officio refignato, i•• aternum potietur. Primum illud & tertium ipsi est cum Patre & Spiritu Sancto commune: secundum ipsius est proprium. •••••••• autem aliquis haec tria regna, sive triplicem unius, ejusdemque regni exerendi ac exercendi modum vocet, nemini ob voces •••••••• movebimu••. Bisterf. contra Crellium. lib. 1. Sect. 2. cap. 26. Regnum essentiale, as God, Psal. 99. 1, 2. and 1••5. 13. and 103. 19. Regnum oeconomicum. See about this distinction, Master Gillespies, Aarons Rod blos∣soming, lib. 2. cap. 5.
• * 1.111

  In the former grace raigneth, the other is called the king∣dom of glory both in respect of the place and persons. Col. 1. 13.
• * 1.112

  The Gospel of the Kingdome of God. Mark 1. 14.
• * 1.113

  Matth. 9. 38. Ephes. 6. 19.
• * 1.114

  In earth as it is in heaven, Which words are an appen∣dix to the three first Pe∣titions, for though it be added to the third which concerneth the doing of Gods will, yet the ancient Fa∣thers referre it also to the two former. So that we are to pray no lesse, that Gods Name may be sanctified in earth as it is in heaven, and that his Kingdom may b•• consummate in earth as it is in heaven then his will be accomplished in earth as it is in heaven. Bishop Andrews •••• the Lords Prayer.
• * 1.115

  2 Sam. 3. 3. compared with 1 King. 8. 18.
• * 1.116

  The will of God as mani∣fested is, ••. The rule of all Christs obedience, Psa. 4••. 8. of the Saints obedi∣ence in heaven as in this 3^d Petition, and of the Saints obedience on earth, Rom. 12. ••.
• * 1.117

  A double trope, 1. The place put for them that are therin. 2. A general is put for a parti∣cular, in the same manner, though not in so compleat a measure.
• * 1.118

  Panis nomine comprehenditur omne genus ali∣menti & quic∣quid praeter ea ad necessariam hujus vitae su∣stentationem re∣qui ritur, Gen. 3. 20. Prov. 27. 30. Luc. 14. 9. Nostrum, hoc est proprium, ille autem noster qui ad nos à bonitate divi∣••a per legitima media redit: quotidianum tantum vult nos Christus petere, quantum quot idie ad necessariam vitae sustentatio∣um sufficit nobis, qui sumus filii Dei & fratres in Christo, quousque? tantum hodiè. Egardi Medulla S. S. Theol. Panis ••••mine intelliguntur quaecunque ad hanc vitam spectant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graecis propriè significat, quod nobis sustentandis aptum & ac∣commodatum est. Ex quo liquet, peti hoc nomine ut quaecunque ad hanc vitam opportuna & idonea sunt, nobis suo quaeque tempore à Deo misericordissimo concedantur. Cartw. in Harm. Evang.
• * 1.119

  B. Down.
• * 1.120

  D^r Gouges Guide to go to God.
• * 1.121

  John 4. 53.
• * 1.122

  Wicked men have a civil right and title to the things of this life, so that men can∣not take them from them, not a divine, as gifts of bounty and common favour, not as gifts of the Covenant, 1 Cor. 3. 22, 23. Bread by a Sy∣necdoche signifieth not only food (in which sense it is often used, Gen. 31. 54. Exod. 18. 12.) but also all other commodities of this life, serving either for necessity or Christian delight, Prov. 30. 8.
• * 1.123

  It signifies that portion of temporal things which thou hast as∣signed as most fit and conve∣nient for us, so Beza inter∣prets it, Pa∣nem cibarium, vel panem nobis sustentandis idoneum, Bread fit for meals, or convenient to sustain us. This Exposi∣tion is the safest, because it is made by the Greek writers, and also because it agreeth with the Syriack interpreta∣tion, Da nobis panem necessitatis nostrae. B. Downam. See D^r Gouges Guide to go to God.
• * 1.124

  Under this title Bread are comprised meat and drink; yea food, raiment, sleep, physick, and other things need∣ful for our bo∣dies, even for preserving or recovering the health and strength of them, and such a competent estate also as is meet for the place wherein God hath set us, for the charge of children and others which he hath committed to us, and for that function and work which he hath appointed for us: together with peace and all manner of prosperity. Doctor Gouges Guide to go to God.
• * 1.125

  Oratio verè quotidiana••, quam docuit ipse Dominus, unde & Domi∣nica nuncupatur, delet quidem quotidiana pec∣cata, cum quo∣tidie dicitur, Dimitte nobis debita nostra, quando id quod sequitur non solum dicitur, sed etiam fit, ••icut & nos dimittimus debitoribus nostris. Sed quia fiunt peccata, ideo dicitur, non ut ideo fiant, quia dicitur. Per hanc enim nobis voluit salvator ostendere, quantumlibet juste in hujus vi∣•••• caligine atque infirmitate vivamus, non nobis deesse peccata pro quibus dimittendis debeamus orare, & cis qui in nos pec∣••••••••, ut & nobis ignoscatur ignoscere. Aug. de civ. Dei, l. 21. c. 27.
• * 1.126

  Forgivenesse of sinne is a free and full discharge of a sinner from guilt and pu∣nishment, whereby he is received into favour with God. Justification is actus indivi∣duus, in refe∣rence to ones state wrought simul & semel, it is one con∣tinued act from vocation to glorification.
• * 1.127

  M^r Lyford on Tit. 3. 5. Though the fins of justified persons be not actually remitted, yet they are virtually and in respect of their state.
• * 1.128

  M^r Bedfords Examination of the chief points of An∣tinomianisme, chap. 4. See M^r Burgess of Justification, from Lecture 14. to 25. Vide Baldunum de Cas. Consc. lib. 2. cap. 2. Cas. 6.
• * 1.129

  Matth. 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See 14. & 15. v. Salvator peccata appellat debita idiotismo linguae Syriacae. For∣sterus Miscel. Sac. l. 4. c. 1. Duplex est de∣bitum, 1. Officii, quod quis expraecepto juris tenetur facere▪ ••ic mutua charitatis offitia sunt debita; quia lex Dei illa pr••cipit, Rom. 13. 8. 2. Supplicii, quod quis ex sanctione juris tenetur pati, si officium suum neglexerit, ••ic peccata sunt debita, ut in oratione Dominica, Matth. 6. 12. Et mor•• ••terna est debita Rom. 6. 23. debitum posterius contrahitur ex insoluto priori: ita ut si quis debitum officii plenariè dis∣solveret, faciendo id quod lex imperat, non teneretur aliquo debito supplicii ad patiendum id quod lex minatur. Sanders. de I••∣ramenti promissorii obligatione, Praelect. 1. Sect. 12.
• * 1.130

  Luke 1. Knewstub, Lect. on l. 6. 12. There is a reason given in this Petiti∣on more then in any other, because when the soul is once awaken∣ed with the apprehension of sinne; we have more need to have our faith con∣firmed in this then any other Petition. Matth. 18. 35. Not that we or any creature can forgive sins, because no man can satisfie for sinne which is directly against God, and a breach of his righteous Law: therefore we can never satisfie Gods infinite justice. The meaning therefore is, that we put away malice and all desire of revenge against them that have wronged us. M. Dod.
• * 1.131

  Induci in tenta∣tionem est supe∣rari à tentatio∣ne, non itaque petimus ut ab omni tentatione simus liberi, sed ne ab ea vinca∣mur. Egardi Medulla S. S. Theol. Tentatio sumi∣tur pro pericu∣lum & experi∣mentum cape∣re vel fidei, vel patientiae, &c. ut in Abraha∣mo. Deinde Deus hominem tentat cum hominem in suas cupiditates tradit, aut occasionem peccandi offert, non adigit quem∣piam, ut hoc faciat, sed cum summa oblectatione quisque peccatum patrat. Non facit illud tanquam approbator mali quod fit, sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet. Cartw. in Harmon. Evangel.
• * 1.132

  Though Sa∣tan doth tempt us, yet he cannot pre∣vail over us, but by our selves, John 14. 31. so he found nothing in Adam, but he yeelded to him. Iob stood under greater tem∣ptations then Adam fell. Its no sin to be tempted of the world and Satan▪ 1. Every sinne is actus proprius, the soul that sinneth it shall die. 2. Actus deordinatus, a declining from that inte∣grity God bestowed on us. We have no power over the world and Satan.
• * 1.133

  B. Downam. See Elio••.
• * 1.134

  D^r Gouges Guide to go to God. The Article doth not ne∣cessarily im∣ply that the devil onely should be here meant, yet he may be included among other evils. The word is of all genders, and may comprise all evils under it. It is best (where there is no circumstance of restraint; as here is none) to expound the Scripture in the largest extent, espe∣cially in such a summary as this, where so much matter is comprised under these words. D. Gouge.
• * 1.135

  See Joh. 17. 13 •• Cor. 1. 10.
• * 1.136

  B. Down.
• * 1.137

  Vide Scult. Exercit. Evang. l. 2. c. 33.

  These words are not found in the Evan∣gelist Luke, but in Mat. 6. 3. they are ex∣pressed, and it is sufficient that one Evan∣gelist hath re∣corded them. Elton.
• * 1.138

  Cartw. on the Rhem. Test. Some say from Dan. 7. 14.
• * 1.139

  Haec verba ad∣jecta sunt ut si∣duciam nostram firment & sta∣biliant. Quem∣admodum ergo pleni fiducia in Dei bonitatem & potentiam ••xor••i dicentes: Pater noster qui es in Coelis: ita tandem finimus dicentes, Quia tuum est Regnum, Potentia & Glo∣ria in aeternum. Discrimen inter Regnum, Potentiam & Gloriam hominum & Dei; Homines habent Regnum, Potentiam & Gloriam, sed 1. Non habent à seipsis sed à Deo. 2. Non habent sibi sed Deo cujus sunt loco. 3. Habent ad breve tempus. Egardi Medulla S. S. Theol.
• * 1.140

  This preposi∣tive Article importeth two things,

  1. A genera∣lity, God is King over all the earth.

  2. Superiori∣ty, He is King of Kings and Lord of Lords, Bishop Andrews. The end of our Petitions why we should have them granted, is, that Gods Kingdome, Power and Glory may be advanced. By this also our faith is strengthened in the hope to ob∣tain our requests.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in secula. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. lib. 1. de Coelo. Saculum Latinis spatium est centum annorum. Itaque multitudine saeculorum aeternitas intelligitur. Rami Comment. de Religione Christiana, lib. 3. cap. 10.
• * 1.142

  It is a witnes∣sing of our faith, and of our desire of the things prayed for, it is as much as So it is, or, So be it; This we have pray∣ed for, and this we heartily de∣sire, and most assuredly look for, 1 King. 1. 36. M^r Dod. Amen in the Creed is not only to assent to the truth of the Articles, that Christ was crucisied, died, but to assure our selves by faith that all those benefits are ours, and so in the Lords Prayer. Dike. Amen imports, 1. An assent to all that hath been before mentioned, Deut. 27. 15, &c. 2. An earnest desire thereof, Jer. 28. 6, 7. 3. Faith in obtaining our desire, 1 Cor. 14. 16. D. Gouge in his Catechism.
• a 1.143

  Jer. 11. 5.
• b 1.144

  Rom. 1. 25. Liber quisque Psalmorum terminatur Amen, ut Psal. 41. & alibi, hoc verbo crebrò in Evangelio utitur Christus: quandoque in Ecclesia primitiva populus respondebat Amen post recitatas preces; ut videre est 1 Cor. 14. idem valet ac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut LXX reddunt: vel, ut alii, firmetur, stabiliatur: ab radice aman, id est, verax ac fidelis fuit. Voss. de Orig & Progres. Idol l. 1. parte altera. c. 8. Haec vocula Hebraica est, & est vel ass••∣verantis, significantis firmum est, vel optantis significans firmum esto, ut Psal. 41. ult. Piscat. Optimè vim ejus explicat, Jer. 28. 6. Amen, fic saciat Dominus. De Dieu in 1 Cor. 15. 14 Est adverbium affirmandi & jurandiper ipsam verita∣tem, & videtur inde suam traxisse originem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, juro, Joh. 16. 23. O ••eatos nos quorum causa Deus jurat! O miscrrimos, si nec juranti Domino credimus! Tertul. li. de poenit.
• * 1.145

  Notat haec vo•••• solenne illud ju∣ramentum quo milites certo ritu & praescri∣ptis verbis a∣stringebantur Reipublicae & Magistratui, se omnia quae Imperator prae∣ceperat, strenuè facturos, nec signa militaria deserturos. Hinc phrasis, obligare Sacramento. Gerrh. loc. commun. Specialissimè & maximè propriè accipitur pro solenni actione divinitus instituta, in qua per externum & visibile signum applicatur & obsignatur promissio Evangelii propria, quo sensu duo tantùm N. T. numerantur Sacramenta, Baptismus & Coena Domini. Id. ibid. Est Sacramentum sacrum & visibile signum invisibilis gratiae Dei, ad eam in nobis obsignandam, à Deo institutum. Maccov. loc. commun. c. 77. Est divinae in nos gratiae testimonium externo signo consirmatum, cum mutua nostra erga ipsum pietatis testificatione. Calvin. Institut. l. 4. c. 14. Est sa••••rritus à Deo institutus, promissioni gratiae in Christo factae adjunctus, quo tanquam arrhabone & testimonio, fidelis quisque certus fit, promissionem illam gratiae, quae in verbo divino explicatur, sibi particulatim ad salutem exhiberi, ratificari, applicari. Mornayus de sacra Eucharistia l. 4. c. 1. Vox Sacramentum non occurrit in Scriptura quia est Latina: Prophetae verò, Apostoli & Evangelistae scripserunt Hebraicè & Graecè; occurrunt tamen quaedam vocabula in duabus his linguis, quae La∣tin•••• voce Sacramenti translat•• fuerunt, quae saepius in versione vulgata generalissimè pro Graeco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur, vox autem Graca generaliter pro omni secreto minus generaliter pro secreto divino, & specialiori significatum, pro secreto divino sym∣bolis, signis, figurisque externis proposito ac repraesentato. In hac significatione respondet ei vox latina Sacramentum, quae dedu∣cta est à verbo sacrare, & à scriptoribus Ecclesiasticis Latinis à militia desumpt•• suit, in qua juramentum quo milites duci ob∣stringebantur, vocabatur Sacramentum, Riveti Cathol. Orthod. Tractat. 3. Quaest. 2.
• * 1.146

  There are three sorts of signs: 1. Of Gods wrath, such are prodigious events. 2. Of his power, such are miracles. 3. Of his grace, such are Sacraments. D. Featleys Grand Sacril. of Ch. of R. In what sense the Protestants hold the Sacraments to be exhibitive signs, see M. Gillesp. Aar. Rod blos. l. 3 c. 12. p. 496.
• * 1.147

  Veteres de Sa∣cramentis ••lo∣quuti sunt maxi∣ma cum reve∣rentia, eaque ap∣pellarunt hor∣renda & tre∣menda mysteria. River. Instruct. Praepar. ad coe∣nam Domini, ••. ••.
• * 1.148

  Conditiones Sacramenti sunt tres, 1. Ut fit signum institutum. 2. Ut fit insti∣tutum ad sig∣nandum & ob∣fignandum gra∣tiam. 3. Ut habeat mandatum & promissionem in sacris literis, unde institutiones Apostolicae non sunt Sacramenta, quia Sacramenta sunt ex institutione solius Dei, ut apparet ex institutione Baptismi & Coenae Domini.
• * 1.149

  The Insti∣tution of it, Luke 22. 19.
• * 1.150

  Non minus fine Sacramentis salvatus est la∣tro, quam cum Sacramentis damnatus est Judas. Notum illud Augusti∣ni & Bernardi non privationem Sacramenti damnare sed contemptum. Vossius in Thesibus. Sacramenta simpliciter & absolutè non sunt necessaria ad salutem, tamen ratione infirmitatis nostrae, fidei & divinae institutionis, quia Deus baptismum & coe∣•••••••• tanquam certa media & instrumenta obsignandae suae gratiae, & admonendi nostri officii, instituit, necessarius est ••orun∣de•• usus. Snecanus loc. commun. de Sacramentalibus signis.
• * 1.151

  Qui semel à gratiae cognitio∣ne exciderunt, praecipites ru∣unt, nec ubi si∣stere possint, in∣veniunt. Atque hinc est, quod Pontificii gra∣tiam Sacra mentis & aliis institutionibus alligatam som∣niant, ita, ut nec fide, nec bono aliquo motu opus fit, quandoquidem ex ipso, ut loquuntur, opere operato, gratiam consequi possint. Haec est gratia Pontificia. Episc. Carlet. consens Eccles. Cathol. contra Trident. de gratia c. 4. Per barbarum hoc opus▪operatum (me∣rito illud sic voco, quod vocem passivè accipiant, quae apud illius linguae autores activè tantum sumitur) intelligunt, quod novae legis, ut vocant Sacramenta, in debita materia ac forma administrata, produca••t gratiam in iis, quibus administrantur, tan∣quam ver•• causae: Non quemadmodum vetera quae non justificarunt hominem ex eorum opinione, nifi quatenus causae mora∣les & meritoriae, ficut jam credunt opera justificare, haec vocant opus operantis. Rivet. in Catholico orthodoxo Tractat. ••. Quest. 1. Tritum est inter Pontificio••, Sacramenta veteris legis contulisse gratiam ex opere operantis, hoc est, ex fide, devotione, & bono motu utentis: nostra autem conferre gratiam ex opere operato, id est, ex ipsa Sacramentali actione, quamvis fides nihil agat, modò obex non ponatur. Episc. Davenant. Determinat. Quaest. 23. Hoc figmentum de gratia ex opere operato collata fidem suo munere spoliat, & illis beneficium largitur quibus Deus supplicium minitatur. Marc. 16. 16 1 Cor. 11. 29. Id. ibid.
• * 1.152

  See D^r Sclat. on Rom. 2. p. 235. to 241.
• * 1.153

  M. Burgess of Grace & Assu. §. 3. Ser. 19. p. 105.
• * 1.154

  Tam verbi quàm & Sa∣cramentorum efficacia illa, quâ gratiae sunt ex∣hibitiva, pendet primariò qui∣dem & princi∣paliter ab insti∣tutione divin••, absque qua nihil aut ••fficere aut obsignare sunt nata: secunda∣riò tamen ab usu morali ill••, quo tanquam medio necessa∣rio adhibito, ad gratiam tam ingenerandam, quam & fovendam & promovendam sunt actu efficacia. Cl. Gatak. De Baptism. Infant. vi & efficacia Disceptat. Sect. 7. Signa sunt, 1. Naturalia, quae à seipsis suaque natura habent vim significandi aliquid, ut fumus indicium est ignis latentis, & pallor morbi: & lachrymae doloris. 2. Instituta, quae significandi vim habent praeter suam naturam ex peculiari institutione, ut haedera suspensa vinum venale portendit: & annulus hodiè matrimonio dicatus est. Sic iridem Deus instituit, certam tesseram nunquam redituri diluvii. Chamier. de sacr. l. 1. c. 11.
• * 1.155

  Verbum non tantum offert sed etiam con∣sert gratiam; etsi minus clarè, & s••usibus ac∣commodatè: & Sacramenta quidem gratiam conferunt, sed (ut ex Schola∣sticis etiam sen∣sit Paludanus) virtute quidem signi dispositivè: at immediata Spiritus Sancti virtute effectivé. Vossius de Sacramentoru•• vi & efficaeia.
• * 1.156

  The Sacra∣ments are the Gospel abrid∣ged, signs and seals of our interest in the Covenant of Grace.
• * 1.157

  Sacramenta no∣vi & veteris Testamenti, 1. Ab uno eo∣demque Deo in∣stituta fucrunt. 2. In utrisque duae generales partes distingui ••••ben••, signum & res significata. 3. Res significata in utris{que} est eadem. 4. Idem est utrorum{que} finis, uimirum ut invisibilem gratiam, 〈…〉〈…〉ra••que cum Christo communionem visibiliter obsignent, utque nostram erga Deum pietatem, nostram erga proximum chari∣••nem, & publicam nostram professionem, quâ ab iis, qui à foedere Dei alieni sunt, distinguimur, testentur. Rivet. in Ca∣••••el. orthod. Tractat. 3. Quaest. 1. Vide Gerh. loc. commun. Insignes quaedam quoad accidentia & circumstantias sunt doctrinae 1. Quod signa sunt diversa & faciliora. 2. Nostrorum Sacramentorum claritas longè est major. 3. Eorum numerus mi∣••••r. 4▪ Efficacia eorum amplior, seque ad plures extendit foederatos. 5. Eorum duratio Ecclesiae militanti duratione aequa∣l•••• est, ita ut nullis al••is unquamsint cessura. 6. Eorum effectus est major, ob gratiae à Christo allatae, ••ostrisque temporibus 〈…〉〈…〉i mensura effusae, abundantiam. Rivetus ubi supra. Sacramenta nostra sunt pauca pro multis, eademque factu facil∣〈…〉〈…〉, & intellectu augustissima, & observatione castissima. August. de Doctrina Christ. lib. 3. cap. 9. Vide illius Epist. 118. ad Ianuar. c. 1.
• * 1.158

  1 Cor. 10.
• * 1.159

  M. Martials Defence of Infant-bapt. p. 165, 166.
• * 1.160

  Ger••es Vindic. Poedo-baptismi. Tanta est con∣venientia Cir∣cumcisionis & Paschae cum no∣stris Sacramen∣tis, ut res in no∣strii significata, illorum nomen in Sancti Pauli 〈…〉〈…〉ptis accipiat. De Baptismo ait Coloss. 2. v. 11, 12. Alibi quoque Christo, 1 Cor. 5. v. 7, 8. Quatenus se nobis spirituali∣•••• ••anducandum praebet, Paschae nomen attribuit. Unde inferimus Circumcisionem fidelibus sub veteri Testamento id fuisse, q••••d nobis est Baptismus; & Pascha, quod nobis est sacra coena. Rivet. in Cathol. orthod. Tract. 3. Quaest. 1.
• * 1.161

  M^r Owens lar∣ger Catech. c. 22.
• * 1.162

  Siquis dixe∣rit aut plura esse Sacramenta aut pauciora quam septem▪ viz. Ba∣ptismus, confir∣matio, Eucha∣ristia, Poeniten∣tia, Extrema Unctio, Ordines, Matrimonium, aut aliquid ho∣rum non esse verè & propriè Sacramentum, Anathema sit. Concil. Trid. Sess. 7. Ca∣non 1.

  In Sacramentis propriè dictis requiruntur certae conditiones, absque quibus talia juxta Dei verbum esse nequeunt, si vel unica eorum desideretur, exempli gratia▪ ut sit signum visibile & significet, non ex natura sed instituto, eoque non humano sed divino. Ut sit Analogia & correspondentia quaedam inter fignum & rem significatam, ut signum hoc repraesentet rem sacram, ut ea res sacra sit Christi Persona, meritum & beneficia quae à veteribus Theologis appellabantur gratia invisibilis, sicuti signum, forma vel figura visibilis, quae vocabula retenta fuerunt. Scholasticis denique requiritur ut haec actio mandatum habeat in No∣vo Testamento ad publicum Ecclesiae usum, cum salutari promissione Christi immediatè ejusmodi Caeremonias instituc••tis. Omnes hae conditiones reperiuntur in duobus nostris Sacramentis, Baptismo solum & Sacra Coena. River. in Cathol. Orthod Tractat. 3. Quaest. 2. Vide Doctoris Prid. Fascic. controversiarum Theol. Vide Salmas. Apparat ad primatum Papae, pag. 182. ad 190.
• * 1.163

  B. Mortons Appeal, l. 4. c. 2••.

  Septem Sacra∣menta Papistae omnes numerant. Eum numerum habent à Lom∣bardo omnium primo. Chamier desacr. l. 4. c. 1. See D^r Taylors Epist. Dedic. to his Rule and Exercises of holy dying against ex∣tream Unction
• * 1.164

  Cart. on Mat. 1. See M. Cartw. Rejoynd. part. 1. p. 297.

  Rogers of the Sacrament.
• * 1.165

  Bellarmine saith there are onely two more principal ones: And Gregory and Valentia saith, the number of seven arose not from the Scri∣pture.
• * 1.166

  Augustana confessio sic lo∣quitur, De or∣dine Ecclesia∣stico docent Ec∣clesiae nostrae, quod nemo in Ecclesia debeat publicè docere, aut Sacramenta administrare, nisi ritè vocatus, quae confessionis verba opposita sunt calumniis Pontificiorum, qui dic••t omnia in Ecclesiis no∣stris confusè & sine ordine geri & cuivis in Ecclesia docendi potestatem apud nos concedi. Gerrh. loc. com. de Minister••o Ecclesia∣stico, c. 3. Sect. 1. Res inter se perpetuo nexu conjunctae, pascere Ecclesiam salutis Doctrina, & Sacramenta administraro. Calvin. Catech. Relig. Christ. See Master Baxter's Infant Church-membership, part 2. Errour 2. and 3.
• * 1.167

  Dicitur Latinè Baptismus in genere mascu∣lino, in neutro quoque Baptis∣ma indiscrimi∣natim apud om∣nes veteres Ec∣clesiasticos Scriptores. Hebraei habent duo vocabula quae idem significant, quorum unum proprium est & speciale, alterum verò generale. Proprium est Rachatz quod est lavare, & mundare quippiam à sordibus.
• * 1.168

  See D. Gouge on Eph. 5. 26. Baptismus sig∣num est initia∣tionis quo in Ec∣clesiae cooptamur societatem, ut Christo insiti, inter filios Dei censeamur. Cal. Instit. l. 4. c. 15.
• * 1.169

  Baptismus est Sacramentum, quo aqua in no∣mine Patris, Filii & Spiritus sancti semel ab∣luti Christo ini∣tiamur ad profi∣tendum sanguine Christi nos à peccatis ablui. Rami Commen. de relig. Christ. 4. c. 4.
• * 1.170

  Baptism is not thus effectual to all but onely to the elect, Mark 16. 16. These great benefits of uni∣on with Christ, regeneration & pardon of sin are not alwaies bestowed at Baptism, Act▪ 19. 3, 4.
• * 1.171

  The Papists grosly abuse the Sacrament of Baptism by their own de∣vices, they add divers Cere∣monies to Baptisme, they have their oil, cream, their lights, tapers, &c. That which Christ did to one man, they will do to all, yea to young children, whom they hold not to be of the Church before they be baptized: That he did extraordi∣narily they make ordinary, that he did in healing the body, they will do in healing the soul, preferring their filthy spittle (which they make the means of curing the soul) unto our Saviours spittle, who applied his only to the cure of the body. Cartw. on Mark 7. 34. See D^r Hampton on 1 John 2. 19. pag. 16. Materia Baptismi olim alia veteribus quam novis Romanist nunc benedicta aqua in••unditur capiti baptizandi, antiquitus pura aqua aut etiam perennis, ac fluminea. Salmas. Apparat ad primat. Pap.
• * 1.172

  D. Featleys animadv. upon the Anabapt. Confess.
• * 1.173

  After Baptism they had their kisse of peace and white garment. See Par. on Rom. 13. 14. of the white vestment then worn, and the signification of it, p. 42, 43. Whence the persons were called candida∣ti and albati, and the day Dominica in albis. Mergaturne to∣tus qui tingitur, idque ter an semel, an infusa tantum aqua aspergatur, mi∣nimum refert: sed id pro regio∣num diversitate Ecclesiae liberum esse debet. Calv. Instit. lib. 4. c. 15. See M^r B••x∣ters Infants Church▪ mem∣bership, par. 2. cap. 12. & 13. M. Bedford on the Sacram. par. 1. chap. 2. For the number of dippings, whether it should be done once or thrice, is held in∣different and in the power of the Church. The efficacy of the Sacrament doth not stand in the quantity of the element, but in the nature and true use thereof. M. Bedford ubi supra. Vide Aquin. part. 3. Quaest. 66. Artic. 7. & 8. If any shall contend that the native signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•• mergo or tingo, I neither think it can be con∣vincingly proved, nor that it maketh against sprinkling, though it were proved. This I hope cannot be denied that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth also signifie abluo, lavo, and is so used for any manner of washing by water, which whosoever will deny shall contradict H••sechius, Budaeus, Stephanus, Scapula, Artas Montanus, Pasor in their Lexicons, and the holy Ghost himself, Luke 11. 38. Mark 7. 3, 4. 1 Cor. 10. 2. Heb. 9. 10. M. Gillesp. Miscell. cap. 17. Serius aliquando invaluisse videtur mos profundendi sive aspergendi, in eorum gratiam qui in gravi morbo cubantes nomen dare Christo expete∣••ent, quos caeteri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocabant. Grotius in Matth. 3. 5. Dubium non est quin Johannes Baptista, & Apostoli im∣••erserint Matth. 3. 6. & v. 16. item Joh. 3. 23. & Act 8. 38. Horum exemplum Ecclesiam veterem secutam esse innu∣meris Patrum testimoniis clarissimè evincitur. Tamen, ut in purificationibus legalibus sufficiebat adspersio, itidem in Eccle∣si•• adspersionem pro Baptismo sufficere existimamus, manet enim essentia Sacramenti. Ut nuda corpora, praesertim infan∣th•••• (quales ferè sunt, qui nunc baptizantur) aeri frigido exponantur, & aquis tota immergantur, in hisce ad septentrionem sitis regionibus, praesertim hiberno tempore, sine valetudinis periculo fieri non potest. Thomae Aquinati verisimile est, Apo∣stolos interdum aqua persudisse ob baptizan lorum multitudinem, uti Act. 2. & 4. ubi una die ter mille, altera verò qu••nquies mille baptizati fuisse dicuntur. Vossius in Thesibus. Vox baptizandi non minus de aspersione sumitur in sacris literis quam de immersione Marc. 7. 14. Unde cam vocabulo tingendi saepè exprimit Tertullianus, quod non magis immersionem impor∣tat quam quamlibet levem madefactionem, uti ipsimet Apostoli etiam aspersione non rarò baptizarint, quod non solum conjic••re est de Baptismo celebrato privatis in aedibus & quasi ex inopinato qualis fuit, Cornelii, Pauli, Commentariensis Philippen∣sium, sed vix aliter concipi potest de Baptismo trium illorum millium quorum fit mentio Act. 11. 41. cum tantus numerus privatis∣i•• aedibus & post prolixum Catechismum intra unius dici spatium a duodecim Apostolis per immersionem baptizari non potueri••▪ Quaest. aliquot Theol. Decisio Authore Maresio Quaest. 6.
• * 1.174

  Ambrosius de vita Valentini∣ani Imperatoris ait Illum gratia Baptismi non ca∣ruisse licet non baptizatus, quum ejus desiderio flagrasset: necessi∣tate premente adulti vot•• saepè & voluntate so∣lum fuere bapti∣zati.

  Lombardus locum Joh. 3. 5. l. 1. distinct. 4. sic interpretatur. Intelligendum est de illis qui possunt & con∣temnunt bapti∣zari. Cardinalis Cajetanus in Commentariis in summam Tho∣mae part. 3. Art. 1. & 2. dicit, In casu necessi∣tatis, ad salutem puerorum sufficit Baptismus invo∣to parentum. Idem repetit in Artic. 11.

  Sed nostri tem∣poris falsarii, hos in tres Articu∣los Commenta∣rios in ultimis editionibus ex∣punxerunt.

  Rivet. Cathol. Orthod. Tractat. 3. Quaest. 3. Baptismus neces∣sarius est si haberi possit Gen. 17. 24. in circumcisionis locum successit Col. 2. 11. Non tamen ita externo se symbolo alligat Deus, ut non possit aut nolit absque eo hominem salvare. Locus iste Joh. 3. 5. de interna regeneratione intelligi debet, cum aqua & Spiritus ponatur pro aqua spirituali: vel si cum antiquis de aqua oxterna agi malis, locus de illis intelligendus est, qui possunt & contem nunt baptizari, ut interpretatur Lombardus. Vossius in Thes. Alienum est planè a misericordia Dei, ut omnes libert fidelium, qui sine Baptismo moriuntur, in aeternum perirent. Hoc est argumentum Gabrielis, Gersonis, Cajetani, cum multis aliis. Ames. Bellarm. Enerv. Tom. 3.
• * 1.175

  Nulla subest ratio quare lai∣cis & foeminis hoc potius quam Eucharistiae ad∣ministratio per∣mitti debeat: quam tamen, si quis alius quam Sacerdos consecret, juxta Papistas ejus consecratio nulla est. Idem pro∣nunciant de or∣dine & conse••ra∣tione, nisi Epis∣copus ea perege∣rit. S. Hieron. Tom 2. contra Lucifer. oftendit, eum qui Eucharistiam administrare nequit, neque posse conferre Baptismum▪ In sacra Scriptura nulla extat, vel autoritas, vel exemplum, quod al•••• praeter Ecclesiae Ministros baptizare potuerint, vel a••si sunt. Tertu••. de velandis virginibus, ait, non permittitur mulieri in Ecclesia loqui, sed nec do••••re, nec tingere, nec asserre, &c. Rivet. Cathol. orthod. Tract. 3. Quaest. 7. Nullus designatus fuerit proprius Minister Cir••um••••sionis, & fa••rit operati•• manualis, ad quam aptissimi potuerunt esse qui ad Ministerii functionem suissent ineptissimi. Baptizandi potestas cujus••i••et non est, sed eorum qui à Deo ad id vocati erant. Secundò, Ex facto singulari in talibus circumstantiis que nusquam occurrunt, ••ui simile nullum in Scriptura reperitur, non est trahendum exemplum. Rivet. in Exod. 9. 24. Infantes à mulieribus bapti∣zari ex pessimo errore natum est, quod de eorum salute actum putant, si defuisset Baptismus Itaque in Scholis definierunt, de necessitate salutis esse hoc Sacramentum. Calvin. Epist. Baptismus obst••iricum, impia est v••ri ac legitimi profanatio. Matth. 28. 19. hic nexus absque sacrilegio solvi non pocest, Adulterinum ergo Baptismum censemus, qui administratus est à privato homine. Id. alibi in Epist. Perperam sit si privati homines Baptismi administrationem sibi usurpent: Est enim pars Ecclesiastici Ministerii, tam hujus quam coenae dispensatio. Calvin Instit l. 4. c. 15. Vide plura ibid. Vide Zepperum de ••ur••. Et Cameron. Myroth ad 1 Cor. 1. 17. Vide Bellarm. Tom. 3. de Sacr. l. 1. c. 7.
• a 1.176

  D. Taylor on Titus. See D. S••later on Rom. 1. 8. and Attersol of the Sacram. l. 1. c. 4. & l. 2. c. 3.
• b 1.177

  Cartw. Re∣ply to Whitgift in defence of the admonit. p. 110. See more there.
• c 1.178

  Bedford of the Sacraments par. 1. ch. 2.
• * 1.179

  Lutherus Cal∣v••nus, Beza, De Ecclesiae Romanae baptis∣mo verè senti∣unt, Etsi enim ille baptismus infinitis nugis, & corruptelis contaminatus est, & quasi morbis innume∣ris laboravit, ipsam tamen animam Sacramenti non a••••isit, quia in nomen Patris, & Filli & Spiritus sancti, quae hujus forma est, datum susceptumque esse constat. Quanquam, id non dicunt, satis legitimè administratum esse in medio Papatu baptismum Aliud est non aboleri baptismum, aliud legitimè administrari. Adeo enim non legitimè apud vos administratur, ut quanquam susce∣ptus valet, sanctius tamen sit, infantes nostros non baptizari, quàm vobis vestro ritu baptizandos offerri. Whitak. ad Sander. Demonst. de Antich. Respons. Demonstr. 35. Eorum baptismus adhuc pro baptismo habetur, qui retinent doctrinae sacrae princi∣pia, & utcunque baptismi formam essentialem, & nativam sententiam. Talis censetur Pontificiorum baptismus, quat••nus est Ecclesiae in Papatu delitescentis: cui similis suit Circumcisio inter impios Iudae••s. L'Empereur Theses.
• * 1.180

  Perpetua & constans est Dei voluntas, ut ne foederatis nege∣tur foederis signum Gen. 18. 13, 14. Matth. 28. 19. At in∣fantes etiam sunt in numero foederatorum, Gen. 17. 7. illi non minus quam adulti cir cumcidebantur. In veteri Testa∣mento foedus se extendebat ad infantes, ergo in Novo per Messiae adventum non minuitur, Infantes salvantur ergo sunt Ecclesiae membra Eph. 5. 26. Quatuor ista Ecclesiae privilegia in Symbolo commemorata infantibus etiam conveniunt. Sunt ergo membra Ecclesiae sanctae Catholicae. 2. Mandatum Christi Matth. 28. 19. 3. Act. 11. 39. 40. Quibus facta est promissio gratie, illi debent baptizari in remissionem peccatorum ut accipiant Spiritum sanctum. At vobis & liberis vestris facta est promissio, fit mentio liberorum simpliciter sine discretione aetatis. 4. In iis regeneratio locum habet in hac vita, ergo baptismate regenerationis sign•• & sigillo fraudari non debent▪ 5. Factum dictumque Christi Matth. 19. 13. quae etiam repetuntur Marc. 9. 14. & Luc. 18. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luc. ••8. quae vox Act. 7 19. tribuitur infanti in cunis vagienti, & 1 Pet. 2. 2. dicitur de infantibus Israeliticis recens editis, imò Luc. 1. 41, 42. dicitur de foetu qui utero conclusus 1 Cor. 7. 14. sancti dicuntur ab ipsi ortu, quia è foederatis nascentes etiam in foedere sunt. 7. Fidelium infantes non minus in Novo quam Veteri Testamento Ecclesiae inseri, & ab in∣fidelium liberis discerni debent. Atqui per baptismum inserimur Ecclesiae Dei Act. 11. 41. 8. Baptismus successerit cir∣cumcisioni Col. 2. 2. Vost. Disp. 13. de baptismo. Vide Calvin. Instit. l 4. c. 16. Et Snecanum de baptismo. Infantes ba∣ptizari ex institutione Apostolica docent Irenaeus, Tertullianus, Origenes, & Patres ab Apostolis longa serie & successio∣ne plurimi. Rami Comment. de Religione Christiana. l. 4. c. 6. See Atters. of the Sacram. l. 2. c. 7. M. Pembl. Vindic. grat. 479, 484. And Perk. Cas. of Consc. M. Hilders. on Psal 51. 5.
• d 1.181

  See M. Laurence against M. Dell.
• c 1.182

  Episc. Dav. de Iudice controv. c. 6. See M. Cooks thirteen Arguments in his defence of Infant-baptism, p. 26. to 44.
• f 1.183

  G••rces Vindic. Poedo-baptist▪ cap. 3. The most an∣cient credible Writers referre the original of Baptism of In∣fants to the Apostles times. Churches Divine war∣rant of Infant-Baptism. Argu. 4^th. I am verily perswaded with Augustine, that there hath been a continued series of the Baptism of Infants from the utmost Antiquity, from the Apostles age to this very day. M. Stephens of the Baptism of Infants. See M. Baxters Infant Church-membership, part 2. c. 15.
• * 1.184

  M. Goodwins Preface to his Redemption Redeemed. He reckons up eight errors there. God alwayes made provision for Infants, under the Law by Circumcision, then there was a promise suta∣ble to it, Deut. 30. 6. and there is a promise sutable to Baptism, Isa. 44. 3.
• * 1.185

  Gen. 17. 7, 12, 13, 14. Exod. 12. 48, 49. cō∣par'd with Act. 2. 38, 39. & 3. 25. & 16. 15. Col. 2. 10, 11, 12. Act. 2. 38, 39. There is men∣tion of chil∣dren in the reason, there∣fore the pre∣cept of bapti∣zing there spoken of implieth them also, otherwise how will the Anabaptists prove, by the institution, or first ce∣lebration of the Lords Supper, that women should be partakers thereof? Seeing that neither there, nor elsewhere in the New Testament there is mention of any women by name, that were present and did partake thereof. And yet seeing the reasons that are annexed to the precepts thereof, do necessarily imply women as well as men, and there is no where any special prohibition to the contrary, who can deny it unto them without great sinne and impiety? Mat. 26. 17. & 20. 26, 27, 28. Luk. 22. 14, 19, 20. 1 Cor. 11. 23, 24, 25. Iohns. Christians Plea. Treat. 1. p. 6.
• * 1.186

  Though the other errours of Anabaptists he ancient, a thousand years old, yet the de∣nying of Ba∣ptism to chil∣dren was never heard of till within a hun∣dred years and lesse. D. Donne. The Ana∣baptists bid us prove that children are of the Church, and to be baptized: But we require of them proof, how they are cast out of the Church, and Baptism thereof; And how the grace of God is so shortened by Christs coming in the flesh, as to cast out of the Church the greatest part of the Church before the Infants of believers:
• * 1.187

  Neque hoc leviter praetereund•••• est, quod infantes sibi offerri Christus jubet, addita ratione, Quoniam talium sit regnum Coelorum. Si corum est regnum coelorum, cur signum negabitur. Calvin. Iustit. l. 4. c. 16.
• * 1.188

  See M. Baxters Infants Church-mem∣bership, part 2 c. 1, 2, 3, 4, 5, 6.
• * 1.189

  Distinguere oporte•• inter Ecclesiam con∣stituendam & constitutam: in illa adulti prius docendi, & ubi crediderint, tum ipsi, tum ipsorum liberi sunt ba∣ptizandi: in hac vero infantes prius baptizandi ac postea sunt docendi. Vide Gen. 17. 10. & 21. 4. Vossius in Thes. & Disputat▪ 13. de baptismo.
• * 1.190

  Per fidem in in∣fantibus intelli∣gimus principi∣um sive semen fidei, non habi∣tum fidei aut actualem fidem. Potentia respon∣det semini, ha∣bitus arbori, actus fructui. Semen fidei etiam in infanti∣bus esse potest. Habitus non est, nisi corum qui operantur ex habitu. Vost. in Thesibus. Sunt increduli infantes negativè salutari fidei habitu destituuntur, non positivè, con∣trario habitu non sunt polluti. Id. ibid. & Disputat. de Baptismo. Poenitentia exigitur ab iis qui poenitenda egerunt, Rom. 9. 2. Voss. Disputat. 15. de Baptismo. Children that were to be circumcised the eighth day, could neither beleeve nor make a profession of their faith. See M. Brlusleys Doctrine and Practice of Poedo-bapt. p. 86, 87, 88, 89. Quae igitur haec qua nos impetunt argumentationis erit formula? Qùi adulta sunt aetate, antè instituendi sunt, ut credant, quam ba∣zandi•• Baptismum ergo infantibus communem facere nefas est. Calv. Instit. l. 4 c. ••6.
• * 1.191

  See Brinsleys Doctrine and Practice of Poedobaptism, pag. 70. 71, 72, 73, 74. This divine Evangelicall Institution, was consigned by three Evan∣gelists, Matth. 28. 19. Mark 16. 16. John 3. 5. agreeable to the decre∣tory words of God by Abraham in the Circumcision, to which Baptism doth succeed in the consignation of the same Covenant and the same spiritual promises, Gen. 17. 14. The words are so plain that they need no exposition, and yet if they had been obscure, the universal practice of the Apostles and the Church for ever, is a sufficient decla∣ration of the Commandment. No Tradition is more universal, no not of Scripture it self, no words are plainer, no not the ten Commandments. Doctor Taylors Discourse of Baptism. Anabaptists say, Where have we taught that Infants should be baptized in all the Scripture? Not in expresse terms, but by just consequence we have it: From the General, Matth. 28. 19. From Parity, Gen. 17. 14. From Principles, Acts 2. 39. Where finde we (saith Bellarmine de Iustic. lib. 2. & lib. 1. cap. 16.) that Christs Righteousnesse is imputed to us for Justification? In expresse termes we have it not, but virtually and by just consequence we have it, 2 Cor. 5. 21. In the equivalent we have it, Rom. 5. 17, 18, 19. We finde no where those words, James 4. 5. in all the Scripture in expresse termes. By deduction we have them, Numb. 11. 29. Doctor Sclater on Rom. 4. 6.
• * 1.192

  It can be no good argument to say, the Apostles are not read to have baptized Infants, There∣fore Infants are not to be baptized: but thus, We do not finde that Infants are excluded from the Sacra∣ments and Ceremonies of Christs institution, Therefore we may not presume to exclude them. For although the negative of a fact is no good Argument, yet the negative of a Law is a very good one. We may not say, the Apostles did not, Therefore we may not: But thus, they were not forbidden to do it, there is no Law against it, Therefore it may be done. Doctor Taylors Dis∣course of Baptism, part 2.
• * 1.193

  Mr. Whateley at the end of new-birth.
• * 1.194

  Vide Vossii Disputat. de ba∣ptismo. Disput. 1. 6. Et Zep∣perum de Sa∣cramentis. Et Balduinum de Cas. Consc. lib. 4. c. 5. & 6. Cas. 8. Alii in multos annos & suum & liberorum suorum Baptismum differre soli••i fuerunt: Constantinus siquidem magnus, quòd profectionem in Persos suscipere, & in Iordane baptizari, non fine superstitiosa quadam opinione, quòd nimirum in illo Christus quoque bapti∣zatus fuerit, constituisset, in senectutem usque Baptismum distulit, quemadmodum lib. 4. c. 62. De vita Constantini. Author est Eusebius. Vide Evag. Hist. Eccles. l. 3. c. 41.
• * 1.195

  See M. Blake of the Coven. c. 46, 47, 48. that children of all that are Christians in profession are to be baptized.
• * 1.196

  Vide Thomae part. 3. Quaest. 67. Artic. 7. Quo tempore primum incepit usus susceptorum, in incerto est. Alii Hygino Papae hanc insti∣tutionem attri∣buunt, alii aliter. Probabilissimum nobis videtur eo tempore illud observari coepisse, quo certatim ex Gentilibus plurimi ad Christianam fidem ad∣ducerentur, atque baptizarentur. Quare magis patet, nulla necessitate & satis temere hodiè illos susceptores vel sponsores in baptismo communiter adhiberi, cum non sit jam illa ratio accedentium ex Paganismo, quae olim & huic instituto causam dedit. Baptizatus tradebatur suis susceptoribus, inde & nomen susceptorum venit, quod suscipiant alios ex baptismo. Disput. Theol. de baptismo veterum part. 5. Thes. 1. Usus fidei jussorum, qui infantes è sacro lavacro suscipiunt, quos vulgò compatres & comm••∣tres appellant, rem esse per se indifferentum contendimus, Hanc consuetudinem retinemus quia nemini nocet, sed potius utilis est infantibus, & inter Christianos mutuas firmat amicitias, & officia charitatis. Rivet. in Cath. Orthod. Vide Balduin. de cas. consc. l. 2. p. 11. cas. 8. Quinam interrogationes de articulis fidei ante baptismum usurpatas referunt inter Ceremonias antichri∣stianas? Ad pueros dirigi, minus convenit: Non enim intelligunt. Ad susceptores commodius diriguntur. Olim adulti inter∣rogabantur ante baptismum; hoc sequioribus seculis ad ipsos tralatum est infantes. Crocius in August. Confess. Quaest. 2. c 29. Illud durum fuerit, quod hujusmodi sponsiones sic essent, quasi in scoena ludus sieret, non in Ecclesia Sacramentum ce∣lebraretur. Nam profecto mimicum suit, sic interrogari insantem quasi virum: sic respondere virum quasi infantem: & qui∣dem hanc de aliena conscientia tam considenter. Chamier. de Sac. l. 5. c. 15.
• * 1.197

  Hookers Sur∣vey of the Sum of Church-Di∣scipline, part. 3. chap. 2. M^r Cottons way of the Church∣es of Christ in New-Engl. S. 6 cap. 4. Zanchius on Ephes. 5. and M. Blake in his Birth-privil. are for remote Parents. See M. Cawdr. Diatribe conc. Inf. Bap. ch. 3. Per baptismum non tam inseri∣mur huic, vel illi, vel isti. Ec∣clesiae, quam Ec∣clesiae Catholicae, quam in symbolo profitemur. Vos. Disp. 15. de bap. Spect and a hic non est proximo∣rum Parentum impietas, sed pie∣tas Ecclesiae in qua nati sunt ce•••• eorum mater: I∣tem majores ip∣sorum qui piè & sanct è vixerunt. Zanch. in c. 5. Ephes. Attersol of the Sac. l. 2. c. 6. Zanchius also interprets that place of the re∣mote Parents▪
• * 1.198

  Neque frustra Baptismus datur infantibus, quiae fides, & stimu∣latio apud De∣um necessario, secundum Scripturas, requiritur in Baptismo: nam infantes baptizantur in fide Parentum; Quia promissio datur fidelibus & ipsorum liberis, Act. 2. 38. & Genes. 17. sicut & circumcidebantur infantes. Episc. Carlet. cons. Eccles. Cathol. contra Trid. De Grat. c. 4.
• * 1.199

  The like holds Crocius in his Antiweige∣lius, part▪ posteri∣ori, c. 7. Qu. 1. and saith, they come lawfully into the power of Christians, which are bought, or ta∣ken in a just war, or adopted The children of Jews and Turks may be baptized if their Parents be content and desirous. Such Parents give some hope that in time them∣selves will pro∣fesse the faith. Atters. of the Sac. l. 2. c. 6. Vide Aquin. par. 3. qu. 65. Art. 1. M. Cottons way of the Church∣es of Christ in New-Engl. S. 6. cap. 4.
• * 1.200

  Non inficior de ••o olim dubi∣tasse viros mag∣nos, Farellum in Epist. ad Cal. vinum inter hu∣jus Epist. 147. & Calvinum ipsum ad Farel∣lum Epist. 149. Sed Calvinus postea 185. quae est ad Knoxum, vergit in nostram sententiam, & statuit ex sua & collegarum suorum sententia, praesertim tempore renascen∣tis Ecclesiae, Pontificiorum & Excommunicatorum liberos, si de corum institutione caveatur, à Baptismo non esse arcendos. Mares. quaest. aliquot Theol Decis. Quaest. 14. Infantes Pontificiorum & similium, qui sunt semi-Christiani, si idoneum spon∣so••em inventant, in cujus potestate sita est eorum educatio•• possunt baptizari. Quia non sunt planè alieni à foederis professione, & ad puriorem foederis observationem hac ratione deducuntur. Ames. de conscientia lib 4. cap. 27. Liberi Papistarum bapti∣••••ndi, si quis de recta ipsorum educatione spondeat, 1. Quia in Papatu Ecclesia latet, 2 Thess. 2. 4. cum 2 Cor. 6. 16. 2. Ibique manet residuum foedus Dei ex parte. 3. Iudaica Ecclesia retinens circumcisionem Deo liberos gignere dicebatur, Ezech. 16. 20. Amplexa tamen variorum Deorum idololatricos cultus, v. 36. L'Empereur Theses. Ad Baptismum admit∣te••di infantes exposititii, illegitimè nati, Excommunicatorum & Pontificiorum, sed cum hac cautione, si idoneos habeant sponsores; vel alios, qui piam corum educationem in se recipiant. Wendelin. Christian. Theol l. 1. c. 22. Dominus Baptismum, il est, Ecclesiae suae initiationem in medio illo Papatus gurgite servavit, quamvis Papatus Ecclesia non sit, tamen in Papatu ••••it & est velut immersa Ecclesia, quod de Turcis dici nullo pacto potest, qui Christo nunquam nomen dederunt. Postremò q••••m Dei beneficentia ad mille usque generationes, id est, veluti in infinitum protendatur, durum sanè fuerit ex proximorum Parentum professione de liberis ad foedus Dei pertineant necne, judicare. Beza Epist. 10.
• * 1.201

  The way of the Churches in New-Eng∣land, chap. 4. Sect. 6. Hookers Sur∣vey of Church-Discipline, part 3. ch. 2. See Iohnsons Christian plea, chap. 9. Whether the Sacraments should be ministred to such as stand obstinate in known iniquity, untill they re∣pent. August. Epist. 75. ad Auxilium Si quis nascatur ex parentibus excommunicatis, ille tamen hujusmodi Excommunica∣tionis particeps esse non potest, cùm neque sit criminis; proinde non est à Baptismo excludendus. Vide Bezae Epist. 10. & Bu∣can. ••oc. com. loc. 47. Liberi eorum qui vitam ducunt impiam, etiam Excommunicatorum, baptizandi: Quia 1. Tales circum∣cisi olim, 2. Aliorum majorum pietas consideranda, 3. Denique mater censetur Ecclesia, in qua baptizandi nati sunt. L'Emp. Thes.
• * 1.202

  Vera ratio, cur Baptismus non sit ••cr••n••us, est voluntas divina, ut rectè doc•••• Scotus & Ga∣briel Biel, esse verò hanc Dei voluntatem qua∣druplic•• indicio cognos••imus. Primum, quia nec in loco pro∣prio ubi Baptis∣mus in••t••t••••ur à Christo▪ n••c 〈…〉〈…〉, it••r••r•• Baptis∣m•••• ••••••••m••r; Quod de Coena dici non potest, 1 Cor. 11. 25. Idem inde cognoscimus, quòd cùm tot baptizatorum exem∣pla in 〈…〉〈…〉 is leg••mus (ut Act. 2. 38. 8. 12, 13. 38. 9. 18. 10. 48. 16. 15. & 18 8. & 1 Cor. 1. 14, 15, 16. tamen nullum r〈…〉〈…〉m fuisse legimus. Praeterca argumento est, quod Circumcisio non repetebatur sed Pascha, Circumcisioni au∣t••m success•••• Baptismus. Uti Paschalis agni ••sui sacra Coena? Denique idem ostendit Historia Ecclesiae, nullus Doctor Catho∣li•••••• hact••••us ••u••t, qui dixerit Baptismum ritè baptizati repeti debere. Vos•• Disputat. 17 de Baptismo. Vide Aquin. partem ter••••••••▪ Qu••st. 66. ••irtic 9. Pat••t Catabaptistas eos Sectarios vocari, eò quod invehantur i•• Poedobaptismum, eumque non sol••m ut mutilem, sed ••t••••m ut illicitum ex Dei Ecclesiâ praescriptum velint: Anabaptistas verò, quod Baptismum vel infanti∣bus •••• 〈…〉〈…〉r••aetate, vel adulto extra coetus suos c••ll••tum, repetitum velint, & actu in illis repetant, qui se ••orum sect is addi∣c〈…〉〈…〉 D••at. d•• orig. regress. Sect. & nomin▪ ••nabapt. Origo sanaticae Anabaptistarum sectae huic anno debetur. Cum intr〈…〉〈…〉teras Martini Luth••••i Theses liber de libertate Christiana in lucem editus toto orb•• sparg••r••tur, mox Germani•••• ling•••• ••act••r•• omnium manibus coeptus, incredibile dictu est quos plausus apud homines literarum ignaros excitaret. Is cert•• lib••r mat••riam vulgo a•• m••m••rabil••m rusticorum seditionem, sed non benè intellectus praebere visus fuit. Scultet. Annal. De•••••• prim•• pag. 76. Confiteor unum baptisma in remissionem peccatorum. Symbol. Nicen.
• * 1.203

  Ut semel nascimur, ita sem••l re••ascimur.
• * 1.204

  Attersol of the Sac. l 2▪ c 1, 2. See I••••••sons Chri••••••••n Plea, chap. 3.
• * 1.205

  Cartwrights Reply to Whit∣gist in De∣fence of the Admonit. p. 112. Hence Augu stine conclu∣ded, that all not baptized were condem∣ned, as he doth from John 6. 53. that whosoever received not the Sacrament of the Supper is damned.
• * 1.206

  Cartw••ib. p. 113. The same hath Calvin Epist. 244. Non est privatae familiae alicujus actio, sed merè Ecclesiastica. Beza.
• * 1.207

  M Ball. Par••atio est membr••m Ec∣clesiae a••••ungen∣di ac abs••mden∣di, at non nisi conv••ca•••• Eccle∣siae coe•••• mem∣brum r••sc••an∣dum. Privatas domos ••ibil mor••r, si Ecclesia, id est, communis coetus in iis conveniat, ut & veteribus illis temporibus necesse fuit sub omanorum ••y∣ra••••ide, & nostris temporibus nimium multis locis adhuc necesse est. An quo tempore coena Domini in Ecclesia administratur, expedit apud aegrotos ceiebrari, de hoc valde ambigo. Bezae Quaest. & Respons. Quinetiam, non erit pl••nè nul••us ••aptismus qui quasi privatim fuerit administratus, licet decentius & purius administretur publicè, quod etiam col••••gere est ex Ca••vino I••stitut. l. 4. c. 15. S. 16. Dico quasi privatim, nam absolutè privatim absque ulla Congregationis forma, qualis saepè in Papatu, 〈…〉〈…〉n probamus. Mares. Quaest▪ aliquot. Theol D••cis. Quaest. 3. Vide plura ibid.
• * 1.208

  Vide Aquin. part. 3. quaest. 66 Artic. 3. & 4. Attersol of the Sacraments, l. 2. c. 5. Balduinus the Lutheran in his Cases of Conscience, l. 4. c. 8. Case 4. propounding this Case, Num minister Ecclesiae ditioribus paren∣tibus gratisicari salvâ conscientia potest, si fortè liberos suos vino generoso, aut aquâ rosatâ baptizari p••tant? Answers, Par∣tes substantiales hujus acramenti nequaquam sunt mutandae: non enim oportet nos sapientiores esse Christo, qui regenerationis Sacramentum aqua sieri voluit, Johan. 3 5. neque meliores, quia ipse etiam aqu•• Iordanis, aequè ac al〈…〉〈…〉 baptizari voluit, Matth. 3. 16. Iam verò constat, aquam esse partem alteram substantialem Baptismi, & quidem aquam fontanam aut sluvia∣lem, prout eam Deus condidit, absque mixtur•• herbarum aut aliorum liquorum Many reasons he there al••o alledgeth against changing water in Baptism. Quasi res esset contemptibilis ex ••hristi praecepto, aqua baptizari, inventa est benedi∣ctio, vel potius in cantatio quae veram aquae consecrationem pollueret. Ca••v. Instit. l. 4. c. 15.
• * 1.209

  Scimus veterem Ecclesiam (••c. Primitivam) & in vitae com∣munis usu, & i•• ritibus sacris, multum usam esse venerabili signocrucis, sed ut pia ceremonia, quae orationi ad∣jecta, animos sidelium ad Christi crucem eveheret; non materiae alicui terrenae, aut ••igurae, aut ge∣stui a••figeret. Hoc sensu san∣ct••ssimi pruden∣tissimique illi Antistites, qui Ecclesiae in Anglia reformandae negotio praefucrunt; & in publicis locis cruces passi sunt reman••re, & in nonnullis etiam ritibus sacris retinuerunt, ut in Baptismo. Casaub. exercit. 13. ad annales B.
• * 1.210

  Traditiones ri∣tuales quae ad ordinem & ritus cultus divini pertinent, are to be received upon this con∣dition only, modo ne veritati, pietati, simplici∣tati & libertati Christianae ad∣versentur.
• * 1.211

  E nominibus Sacramenti Eu∣charistiae, quae∣dam sunt in sa∣cris literis di∣serte usurpata, quaedam è verbis in Scriptura positis deducta: plurima Patrum pi••tas adinvenit, & usus Ecclesiae comprobavit. Casaub. exer∣cit. 16. ad An∣nal.
• a 1.212

  Ca••••a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Commu∣nione ves••••••∣tium. Nos quidem sa∣tis t••t•• sumus, sive à Scriptu∣ra, sive à ratio∣ne, sive à tra∣ditione in usurpando coenae nomine. Chamier. de Sacramentis, lib. 5. c. 2.
• b 1.213

  Cum scopus Apostoli fuerit 1 Cor. 11. 20. (ut ex sequentibus apparet) redarguere abusus qui invaluerant apud Corinthios in hujus Sacramenti celebratione, dubium non est quin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellet, id quod postea v. 22. dicit se accepisse à Domino & eis tradidisse. Id tamen praefractè ne∣gant quidem Pontificii in primis Maldonatus Iesuita in Matth. 26. 26. petulanter, suo more, nobis insulat, ins••itiam & ••••••••∣tatem nobis obj••cit, quia coenae Domini nomen Sacramento Eucharisti•• tribuimus. Negat ullum in sacris Scripturis locum in quo ita appelletur Sacramentum. Maldonatum pro merito excepit doctissimus Casaubonus Exercit. 16. Sect. 23. Et ejus per∣vicaciam ita detexit, ut non opus sit actum agere. Riveti Cathol. Orthod. Tract. 3. quaest. 21. Vide Maldonat. etiam ad Joh. 13. 2. & Estium ad 1▪ Cor. 11. 20. Apostolus dicit convenientibus vobis in unum, non est Dominicam coenam manducare, hanc ip∣sam acceptionem Eucharistiae caenam Dominicam vocamus. Aug. Epist. 118. ad Jon. 5.
• * 1.214

  Three Evan∣gelists have mentioned Christs last Supper, Matth. 26. Mark 14. Luke 22. and Paul 1 Cor. 10. 4 and more fully 1 Cor. 11. 26.
• * 1.215

  Coena Domini est Sacramen∣tum nutritio••s & auctionis fidelium in Christo. Ames. Medul. Theol. l 1. c. 40. Coena est Sa∣cramentum, quo actis Deo gratiis pane & vino utimur ad profitendum nos Christi corpore crucifixo, sanguineque fuso, in aeternam vitam susten∣tari: ut enim à Baptismo primum est Christianismi initium, sic à Coena perpetuum deinceps est alimentum. Rami Comment. de Religione Christiana l. 4. c. 8.
• * 1.216

  See M^r Gillesp. Aarons Rod Blossoming, l. 3. c. 12, 13, 14. The Word makes bad ground good, the Sacrament only makes good ground better. The Word doth both convert and edifie, the Sacrament on∣ly edifies. We have no pro∣mise or presi∣dent in Scri∣pture for the conversion of any by recei∣ving the Lords Supper. It is not set forth under the no∣tion of immor∣tal feed, but under the no∣tion of food and nourish∣ment. D. Drakes answer to Sus∣pen. suspended. M. Burrh. Go∣spel-worship.
• * 1.217

  Paraeus saith, Sacramenta sunt instituta non in fidelibus▪ sed conversis.
• * 1.218

  Haeretici & sce∣lerati, si accedat pertinacia, à coe∣na Domini sunt arcendi Zanch. de Eccles.
• * 1.219

  Vide Balduin: de cas. consc. l. 4. c. 9. cas. 1.
• * 1.220

  Why should a∣ny that are not Saints be ad∣mitted to one of the highest priviledges of Saints, Church communion in the highest? The Sacrament of the Lords Supper is a di∣stinguishing Ordinance, they who have no union with Christ, can have no com∣munion with him. M. Cheyne•• on Zech. 2. 7.
• * 1.221

  Non propter ma∣los qui videntur esse intus, dese∣rendi sunt boni qui verè sunt intus. August. contra Crescon. l. 2. c. 33. Fugio paleam ne hoc sim, non autem aream, ne nihil sim. Ib. l. 3. c. 25. Solebant (Donatistae) in ore habere, videbas surem & concu••∣rebas cum eo, & ne communicaberis peccatis alienis: Et recedite & exite inde: Et immundum ne tetigeritis, & qui tetige∣rit pollutum pollutus est, & modicum sermentum totam massam corrumpit, & hujusmodi—Haec fiunt consensione peccatorum, non communione Sacramentorum, in qua condiscipulus Judas mundos immundus contaminare non potuit. Aug de unico baptismo contra Petil. c. 14. Non enim propter malos boni deserendi, sed propter bonos mali tolerandi sunt: sicut toleraverunt Prophetae contra quos tanta dicebant, nec communionem Sacramentorum illius populi relinquebant. Aug. Ep. 48. Manifestum est non con••aminari justos alienis peccatis, quando cum eis Sacramenta communicant. Aug epist. 50. Nec malos à mensa Domini arcemus, quia bonis illam polluant, quum ex Apostolo didicerimus, omnia esse munda mundis: sed quia sibi illam polluunt. Beza de Presbyterio & excommunicatione. Quum scribat Joannes Joan. 13. 30. Iudam ante absolutum ••pulum discessisse, ass••ntior iis qui ante 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 institutionem Judam discessisse sentiunt. Ista separatio qua nonnulli à sacris catibus & recto Sacramentorum usu propter aliquorum vitia ultrò abstinent, id est, scipsos excommunicant, magnam reprehensionem meretur. Id. ib. Mali non polluunt coenam bonis etiamsi malis sunt permixti, coena tamen pura est. Beza de Presb. c. 6. Vide Ca••vin Instit l. 4. de externis mediis ad salutem. c. 1 Sect. 15. & Instruct. adversus Anabapt.
• * 1.222

  Husseys Plea for Christian Magistracy.
• a 1.223

  Gospel-wor∣ship. See D. Homes his mischief of mixt Commu∣nions.
• b 1.224

  On Hos. 5. 3. Cant. 7. 2. The navel and belly are both hidden parts, and therefore set forth the mysteries or Sacraments of the Church, Baptism and the Lords Sup∣per. The navel serving for the nourishing of the Infant in the womb, resembleth Baptism nourishing Infants, it wanteth not liquor, 1. Of the bloud of Christ to justifie us from sinne. 2. Of the Spirit of Christ to sanctifie and cleanse us from sinne. The Belly, viz. The Lords Supper is an heap of wheat, for store of ••x••••l••••n••, ••wee•• and fine nourishment set about with Lilies, because onely the faithful pure Christians shall be admitted to partake in the Sacrament. M. Cotton in loc. The corruptions of the Church of England are such, that a man in abstaining from the pollutions thereof, ought not to lever himself from those open Assemblies wherein the eternal word of the Lord God is preached, and the Sacraments administred, although not in that pu••i••y which they ought to be. Cartw. second Reply against Whitgise second Answer, 38.
• * 1.225

  1 Cor. 5. 6. Tame••si impio∣rum causa▪ qui se acramentis admiscent, Sa∣cramentum non est de••linandum; tamen quoad datum, & nostra in potestate est, omnis conatus & diligentia adhibenda est, ut nos cum piis aggregantes, ••••pro∣bos à Sacramentorum communione procul abigamus: quod ut omnibus promiscuè incumbit, ita singulari cura & industria ab Ecclesiae moderatoribus procurari debet. Cartw. in Harm. Evang.
• * 1.226

  1 Sam. 2. 17. The Priests were unsancti∣fied men, there∣fore no doubt many more.
• * 1.227

  On 1 Cor. 11. 28. Zanchy taxeth such as will abstain from the Lords Supper, and those also who will say, Ma∣nebimus quidem in Ecclesia, ve∣niemus ad audi∣endum verbum & ad preces, sed quî possumus in coena commu∣nionem vobis∣cum habere, cum ad eam admit∣tantur multi impuri, ••••rii, &c. He saith, Non aut obtalem abu∣sum Ecclesia de∣finit esse Ecclesia Christi, aut pij impiorum in sa∣cris communione possunt contami∣nari.
• * 1.228

  Animam priùs tradam meam (inquit Chrys. in Matth. Hom. 83.) quàm Dominicum ali∣cui corpus in∣digno: San∣guinemque me∣um effundi po∣tiua patiar, quàm sacratissimum illum sanguinë praeterquam di∣gno concedam.
• * 1.229

  M. Burrh. on Hos. 6. 4. Etiamsi suis oculis minister quispiam viderit aliquid agentem, quod coenae exclusionem mereatur, jure tamen, nec debeat, nec possit, nisi vocatum, convictum legitimè, denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere. Beza de Presbyt. p. 28.
• * 1.230

  S^t Augustine and others think, Iudas was admitted to the Lords Supper▪ and M. Cartwright also so judgeth from that connexion, Luk. 22. 19, 20, 21. Si p••i communione in sacris cum impiis pollui possunt: cur ergò Christus à Coeua non arcet Iudam, quem optimè norat esse impuriss〈…〉〈…〉m nebulonem, ne ••••••••ri Apostoli ejus cons••rtio pollu••rentur? Zanch. de Eccles c. 7. Yet afterward he saith, ••onstat Dominum Iesum non prius suam instituisse c〈…〉〈…〉m, quàm legalem de Paschate absolvisset, Joan. autem. c. 13. ait, ••udam posteaquam à Domino Iesu offulam, intinctam (in catino, ubi agnus, erat) accepisset, hoc est, statim exivisse. Si statim ex••vit, nondum absolut•• l••∣gali coen••: quomodo intersuit coenae Dominicae, quae illam consecuta est?
• * 1.231

  M. Humfreys Vindication of a free Admissi∣on to the L. S.
• * 1.232

  Vide Aquin. Sum. partem ter∣tiam Quaest. 87. Art. 2.
• * 1.233

  It followed the celebration of the Passeover which was kept at even, Act. 20. 7. Tempus ve∣spertinum pro∣priè spectabat ad Pascha vetus, ex loge Quia vero Christus Paschati Coenam substituere vo∣lebat, utrumque Sacramentum eâdem vesperâ, unum post aliud celebravit, & vetus per novum abrogavit. Ita per accidens factum est, ut novum Sacramentum tempore Ve∣spertino sit institutum: Unde & coenae nomen accepit, & in hodiernum usque diem retinuit. Neque Apostoli ad tempus Ve∣spertinum se astrinxerunt, sed pro occasione Coenam administrarunt, aliàs diurno tempore, ut legere est Act. 2. 46 aliàs in∣tempesta nocte, ut Act. 20. Quo facto satis ostenderunt, tempus coenae per se esse indifferens. Paraeus De Ritu Fractionis in S. Eucharistia. c. 5.
• * 1.234

  Plin Epist. 97. ad Trajanum. Eucharistiae Sacramentum antelucanis coetibus sumimus. Tertullian. de Corona militis.
• * 1.235

  It is a great condescension for God to give us any outward signs and pledges of his faithful∣fulnesse, we are bound to believe in his Word. Panis & vinum quum prae cae∣toris cibis sint alendis corpori∣bus nostris ac∣comodatae, com∣modissimè nobis illum designant, in quo uno vita aeterna residet. Bezae Quaest. & Resp. Paulus non praeceptum vocat, sed institutum 1 Cor. 11. 23. Iam verò est eaque fuit semper, sub lege etiam rigida symbolorum natura, ut facile ex causa probabili omitti se ferant. Sic panes sacros, quos lex solis sacerdotibus a••••••xerat, in suos usus vertit David. Sic & Circumcisio tam severè praecepta, & Paschalis Ceremonia omissa totis annis 40 quibus Hebraei per desertas Arabiae terras ambularunt, nempè quod inter itinera parum commodè interventuri fuerant tot dies aut otio tribuenda aut medicando corpori. Grotius, an semper communicandum per symbola, cap. 5.
• * 1.236

  Ephes. 5. 26. Act. 8. 36. Matth. 28. 19. Act. 2. 16. M. Eltons Ca∣tech.
• * 1.237

  Constat Eucha∣ristiae Sacra∣mentum duabus externis parti∣bus, id est, du∣plici materia, pane & poculo. Neque quen∣quam contradi∣centem pati po∣test discritissima relatio instituti∣onis apud Mat∣thaeum, Mar∣cum, Lucam, Paulum, neque perpetua Ec∣clesiae traditio, Chamierus de Sac. l. 8. See Iansen. Concord. on Luk. 22. p. 155. the danger of communicating in both kindes. The Church of Rome hath decreed, Conc. Trident Sess. 21. c. 2. That it is not necessary for the people to commu∣nicate in both kindes, and holdeth them accursed that hold it necessary for the people to receive the Cup consecra∣ted by the Priest. Vide Cassand. consult. See D. Featleys Grand Sacriledge of the Church of Rome, chap. 1, 2, &c. to the 16. Chapter, And Bishop Davenants L. Quest. in his Determinat. And Master Cartwrights Rejoynder, pag. 281, 282, 283, 284, 285, 286, 287.
• * 1.238

  The Apostle sometimes put∣teth the other part, viz. drin∣king of the Cup, for the whole celebra∣tion of the Supper, 1 Cor. 12. 13. The Heathens ••al∣led a fea••t sym∣posium, yet they had meat at their feasts. Admiranda hic est d••orum E▪ vangelist ar〈…〉〈…〉 dilig••••••ia & harmonia, ••••us refert de Po••••∣lo Christ•••• disertè & ex∣pressè ma••dass••, ut omnes ••x ••o bibant; Alter Discipulos om∣nes, ex eo bibisse, Quis igitur conformi••••••em eum coena Chri∣sti agnoscet illic, ubi dispensans, vel solus. Quos Christus ••uss••rat mandu∣care, eos bibere omnes jussit: Bibite, ait, ex hoc omnes. Sed illud omnes (inquiunt Pon∣tificii) restringi debet ad Apostolos, quos alloquitur solos. Quod sanè non dicerent, si cogitarent, Apostolos istic Ecclesiam totam repraesentare. Nulli dubium esse debet, quin quamvis soli essent praesentes Apostoli, tamen finis fuerit Christi pr••scri∣bere Ecclesiae rationem administrandi coenam quam servari vellet, usque dum venerit ad judicandum. Vossius in Thesibus. Edit & bibit, omnibus caeteris praesentibus auditoribus & discipulis neglectis, vel panem quidem sed solum, illis participat & exbibet. Buxtorf▪ de primae coenae ritibus & forma. Quod omnes tunc spectabat Apostolos; quibus Christus Sacramentum tra••ebat usurpandum, omnes quoque spectat fideles in Ecclesia, qui Sacramentum idem sunt recepturi à suis pastoribus. Nec ulla ratio potest fingi cum illud Bibite ad solos consecrantes debeat restringi, cum Apostoli in prima coena non consecrantium, sed communicantum sustinucrint personas, & tam latè d••beat patere illud bibite, quam illud comedite, quo omnes adulti fidele•• ••bligantur. Mares. de calice Eucharist. Vide Calv. Instit. l. 4. c. 17. Sect. 47, 48, 49.
• * 1.239

  Loco de coen••▪ Ubi stabilita fuit Transub∣stantiationis prodigiosa do∣ctrina in concill•• Lateran••ns•• per Innocenti∣um tertium an∣no 1215. haec concomitantiam statim peperit & concomitantia mutilationem Sacramenti. Maresius de Calice Benedi∣cto▪ Ut Baptisma regenerationis, ita sacra caena est Sacramen∣tum nutritionis nostrae spiritua∣lis, quae perfestè non potest adum∣brari nisi potu & cibo. Ex Histo∣riis res est clara, & fatetur Gregorius de Valentia apud Humf. Lynd. Equitem Anglum in via certa S. 6. Non nisi paulo ante concilium Constantinense hanc mutilationem universaliter receptam fu∣isse. Id. ib. Periculo effusionis & irreverentiae satis cavebatur in veteri Ecclesia etiam admissa integra communione; nihil ••un•• vel à barbis prolixioribus Laicorum, vel ab eorum manibus paralyticis metuebatur; multo minùs placebat Gersonis ratio im∣parem esse dignitatem ••acerdotis & Laicorum. Abstemios non magis obligat hoc praeceptum de sumendo calice, quam s••rdos de audiendo prae••onio Evangelii. Necessitas legem non habet. Id. ibid. Vide Episc. Daven. Quaest. L. Quaere ab illis, cur ••iccam Eucharistiam populo Christiano porrigant? Cur illis in caena mystica calice Dominico interdicant? Scilicet reverenti•• causa faciunt, & propter honorem Sacramenti, quia periculum est ne in prolixis barbis Christi sanguis inhaereat, ne quo casu dum circumfertur in terram fundatur, ne vasa sacra populi contactu ••ordidentur, ne alii alii•• bibentibus fastidium calicis con∣cipiant, &c. At ô infipien••em Christum, ô fatuos Apostolos & Patres sexcentorum & suprà seculorum, quibus rationes illae gravissimae & doctissimae nunquam in animum venerunt, ut tantoru••m scandalorum pericula vitarent, & reverentiam atque honorem sacramenti sanguinis Christi populo calicem prohibendo procurarent. Abb. Antich. Demonstrat. c. 10. Vide Phil. Morn. de sacra Eucharistia. l. 1. c. 10, 11, 12.
• * 1.240

  Matth. 26. 26, 27.
• * 1.241

  Attersol of the Sacr. l. 3. c. 5.
• * 1.242

  See B. of Lan∣daff▪ on the Sacrament from pag. 171. to 182. 1 Cor. 11. 26.
• * 1.243

  Rogatus pi•• memoriae vir D. Calvinus à Fratribus, qui tum in America erant, ubi nullus est vini usus, ••••∣cerentne pro vino uti in coena Domini vel aqua simplici qua plerumque illic utuntur, vel alio illic non inu••itato potionis genere. Nihil (aiebat) à Christi confilio ac voluntate alienum f••ere videri, qui non contemptu neque temeritate, sed ipsa necessitate adacti, pro vino aliud in iis regionibus usitatae potionis genus usurparent. In hac quaestione ••andem valere rationem arbitramur, si modo is de quo agitur, vel minimam vini degusta∣tionem ferre nequit, ut potius quam integram coenam non per••gat, vel aqua vel alia sibi familiari potione utatur. Beza Epist. 25. Quod Beza censuit in regionibus in quibus non est usus panis & vini nostri, ex Analogia institutionis Domini, qui usua∣ti•• pane & potu usus est, posse Eucharistiam celebrari in usuario pane & potu regionis illius; id non caret sua probalitate: de quo t••men, quia non est necessarium, contendere nolim: nec etiam id in me suscipere. Sed ubi vel neutrum ••ignorum à Christo instituto∣••um reperitur, vel alterutrum tantum, malim planè abstinere quam vel ••igna mutare, vel Sacramentum mutilare; quod postremum fieri non potest sine grandi sacrilegio. Rive••i Iesuita vapulans. 6. 7. Vide ejus Grot. Discus. Dialys Sect. 10. Necessitas legem non habet ••ubi Sacramentorum materia non habetur, à Sacramentis ••bstinendum, & spiritualiter Christo communicandum. Rivet. Exem. Animad. Hug. Grot. pag. 80. Vide Balduin. de cas▪ consc l 2. c. 12. cas. 8.
• * 1.244

  Attersol of the Sacraments, l. 3. c. 5.
• * 1.245

  Christus disertè dicitur fregisse panem. Fractio panis non est ac∣cidentalis Sa∣cramento Eucha∣ristiae, sed ex in∣stitutione, ac proinde haud a••iter necessaria, quam acceptio in manus, quam traditio, quam communio. Etsi nolimus enim tam severè de ••a contendere, ut nulla societas retineri possit cum iis qui omittunt; tamen defectum rei non exiguae dissimulandum non putamus, imò nec to∣lerandum, si tolli queat. Enimvero tam diserta fractio est in institutione quam quicquam al••u••, & ••am cu••••osè repetita ••b omnibus quibus recitata institutio est, Evangelistis, inquam, Paulo, Liturgi••s cunctis. Chami••r▪ de Sacramentis l. 7. c. 11. Fractio panis non est ritus adiaphorus humanitus institutus, sed caer••monia necessaria, ad ipso Christo tum observ••ta, tum ••••i••m mandata, Mat. 26. 26. 1 Cor. 11. 23. A••ting. Ex••g. Aug Confess. Art. 15.
• * 1.246

  Paraeus on 1 Cor. 11. where he hand∣leth▪ this Que∣stion largely, & de ritu fra∣ctionis. c. 5. Vossius in Thesibus. Attersol of the Sacraments, l 3. c. 3. See M^r Hilders. little Tract of the Sacraments. Pa••is fractio manifestè ••••titur exemplo Christi, Apostolorum & universae Ecclesiae ultra mille annos continuato exemplo. Nec ob∣scurè mandatum verba institutionis praeferunt. Unde omnes haud dissi••ulter intelligunt, ejus omissionem de justa integritate actionis non nihil d••libare. Non urgebimus, ut partem essentialem agnoscant. Crocius in August confes. Quaest. 2. cap. 29. Unusne an plures adhibendi sint panes, digitisne frangendi, an cultro s••ind••ndi, nulla est inter nostros contentio. Id. ibid. Nostri non destruunt, non discerpunt, non frangunt Ecclesiam propter panis fractionem. Quod vel inde patet, quod fra••res no∣stri per Poloniam panem non frangunt, nec Basilienses multis annis f••eg••runt. Non damnant Ecclesias, quae care•••• hi•• Cere∣monia. Zanch. id. ib. Quaest. 2. cap. 12.
• * 1.247

  Act. 2. 42. & 20. 7. Lorinus in Act. 2. 42. B. Morton of the Masse, l. 1. c. 2. Sect. 4. Ecce in coena Christus fregit panem, & tamen Ecclesia Catho∣lica hodiè non frangit, sed in∣tegrum dat. Salmeron.
• a 1.248

  De Cas Consc. lib. 2. cap. 12. Cas. 10.
• b 1.249

  Christus usus est fractione panis vel propter significationem quandam Sacramentalem, puta repraesentationem ••assionis, vel pro∣pter distributionem, tantum propter distributionem Christ••s usus est fractione, neque qui••quam interest, sive fractio illa panis ante admissionem coenae siue in ipsa admissione adhibeatur. Gerh. loc. commun. de sacra caena.
• * 1.250

  Necessarium est ut sit panis triti∣ceus sine quo non perficitur Sacra∣mentum. Non est autem de ne∣cessitate Sacra∣menti, quòd sit azymus vel ••ermentatus, quia in unoquoque consici potest. Conveniens autem est, ut unusquisque servet ritum suae Ecclesiae in Sacramenti celebratione. T. Aquin. par. 3 q. 74. Art. 4. Graeci olim pro fermentato pane litagabant cum Latinis, & ••i pro pane azy∣mo contra Graecos tanta contentione, ut Latim Graecos appellarent sermentarios, Graeci Latinos azymitas Ponti••icij quo{que} pro usu pan••s azymi, tanquam pro aris & focis pugnant. Bellarm. l. 4. de Euch. c. 7. An panis ex hordeo vel tritico pistus sit, an azymus vel f••rmentatus sit, nihil re••ert: hoc enim substantiae panis nihil addit, aut adimit. In Ecclesiis nostris azymus adhibentur, ex nulla necessitate, sed liberè, quia Christus eo usus fuit in institutione coenae, & panis Eucharistici typus fuit panis azymus, qui in es•• agni Paschalis usurpabatur, Exod. 12. 8. Si autem Ecclesia aliqua fermentato pane uteretur, non est cur quis sibi co romine scrupulum faciat. Nullum enim Christi mandatum habemus, i••t vel azymo vel fermentato utamur, res ••aec merè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Et fermentato aequè ac azymo fieri potest communicatio corporis Christi. Pro••t ergo fert unius••••jusque. Ecclesiae consuetudo, ita faciendum, nec una Ecclesia aliam propter dissensum condemnare, nec communicantes hoc in genere nimis ••••∣riosi esse debent. Balduin. de cas consc. l. 2. c. 12 cas. 9. Vide Gerh. loc commun. Naevus est duplexin iis Ecclesiis quae azy∣mo potius quam fermentato pane utuntur. Hoc enim & Iudaismum sapit & minus est quotidiani cibi analogiae accomodatum. Beza Quaest. Panis autem, azymu•• ••e sit an ••ermentatus, non magnopere putamus laborandum, quamvis communem panem sentiam••s ordinationi Christi multo esse convenientiorem. Cur enim azymo pane usus est Dominus, nisi quia per id tempus quo sacram illam coenam ipsi visum est instituere, nullus in Iudaea alio pan•• uteb••tur? Aut igitur azymorum festum simul restituatur ••portet, aut fatendum est communem & omnibus usitatum panem exemplo Domini rectius usurpari, quamvis azymum panem Dominus adhibuerit: de veteris purioris Ecclesiae more taceam, quem adhuc Graeca Ecclesia retinet. Beza Ep. 12.
• * 1.251

  Exod. 12. 8, 18.
• a 1.252

  Some think no other then unleavened bread could be used without a manifest trans∣gression of the Law which did forbid that any leaven should be so much as used among them at that time. Yet the necessity of using unleavened bread in the Eucharist, doth no more follow from thence, then that we must celebrate the Sacrament at Even, because Christ did then institute it.
• * 1.253

  Pareus on 1 Cor. 11. handleth this Question, and makes it indif∣ferent, he saith, we should ra∣ther look that the heart be free from lea∣ven then the bread. 1 Cor. 5 7. and De Sym. Eucharist. c. 3. he saith with the Schoolmen, Conveniens est, ut in hoc casu cujusque Eccle∣siae observetur consuetudo, modò vitetur necessita∣tis opinio ac su∣perstitio, & spe∣ctctur communis aedificatio.
• a 1.254

  Cart. on Rbem. Test. on 1 Cor. 11. 22.
• b 1.255

  B. Morton of the Masse, l. 1. c. 1. Sect. 4. De panis quali∣tate nos conten∣dimus, si modo verus sit & soli∣dus panis, quod de hostia Papi∣starum vix potest affirmari. Ames. Bellarm. Enerv. Tom. 3. c. 5. Farinacea folia (Wafer-cake) neque panis formam habent; neque pro pane unquam usquam gentium fuers usitata. Chamier. de Sacramentis l. 1. c. 4. Hostiae neque ab Hebraeis, neque Graecis, neque Latinis vocantur panis, sed distinctis appellantur nominibus, à probatis autoribus ad nullum genus panum refe∣runtur, non sunt communissimum & nobilissimum nutrimentum, non roborant corpus humanum, ergo non sunt verus Cibarius, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sic dictus panis. Sylloge A. Frat. Roseae-crucis donata. Panis azymus glutinosus erat, & frangebatur fine ma∣nu fine cultre. Lorinus in Act. 2. 42. Nos sentimus pane azymo & fermentato confici Sacramentum posse, & retinendum cuique esse suae Ecclesiae morem. Verum addim us primò optimum esse omnes Ecclesias etiam hac parte conformes esse tum te∣standae unionis gratia, tum ut infirmiorum conscientiae consulatur. Deinde optimum videri & proximum instituto Sacramenti panem usurpari fermentatum, itaque hac potius utimur, paucis Ecclesiis exceptis, quibuscum non est propterea nobis unanimis consensus. Chamier. de Sacr. l. 5. c. 4. Cum nusquam nisi panis mentio sit, nulla addita circumstantia, panis intelligitur usitatus & communis. Constat panem azymum fuisse extraordinarium, nec vulgo usitatum. Id. ib.
• * 1.256

  Parte tertia Quaest. 74. Art. 6, 7.
• * 1.257

  Est ritus à ve∣teribus nonnullis olim observatus; sed nec dogma fidei nec essen∣tialis pars Sacra∣menti. Quia vinum forte fuit in illis regioni∣bus calidis, pau∣lulum aquae ad∣miscebant. Epis. Daven. de Iud. controvers. c. 8. Apol. 2. In regionibus orientalibus ubi fortia vina sunt, usitatum fuit non merum sed vinum aqua temperatum bihere. Unde Chemnitius verisimile judicat, Christum vinum non merum sed temperatum bibisse. Mixtio aquae potius aliquid addit institutioni, quia Evangelistae solius merique vini mentionem faciant, Matth. 25. 29. Ma••c. 14. 25. Luc. 22. 18. Gerh. loc. commun. Verisimile est Christum miscuisse vinum, cum orientis vina generosa sint & calida. Illud etiam non diffitemur, Ecclesiam veterem usam esse vino mixto. Nempe quia post coenam eodem vino celebrarent Aga∣pas suas, ansam dare gentibus noluerunt quasi mero ad ebrietatem uterentur. Vossius in Thesibus. Papistae vino consecrando admiscent aquam, quanquam exigua quantitate. Nos sentimus, rem esse merè indifferentem, ideóque liberè usurpandam, omittendamve; dum ne turbetur ordo Ecclesiae. Tantum ergo reprehendimus in Papistis, quod nullo praeeunte verbo Dei, pec∣cata & quidem mortalia fingant. Chamierus de Sacramentis lib. 5. cap. 3.
• * 1.258

  Cartw. on Mat. 26.
• * 1.259

  The Fathers used wine tem∣pered with wa∣ter, because in the place where they lived the wine was so strong. Matth. 26. 29. Mark 14. 24.
• * 1.260

  De Eucharist. l. 4. c. 10, 11.
• * 1.261

  Cartw.
• * 1.262

  D. Reynolds Meditat. on the Lords Supper, Chap. 14.
• * 1.263

  Eucratitae & Aquarii tempe∣rantiae praetextu vinum refugie∣bant, ac loco ejus aquam so∣lam in hoc Sa∣cramento usur∣pabant. Vossius in Thesibus. Aquarii ex hoc appellati sunt, quòd aquam offerunt in poculo Sacramenti, non illud quod omnis Ecclesia. August. cap. 64. de Haeresibus.
• * 1.264

  Matth. 26 26.
• * 1.265

  Consecratio vo∣cabulum est so∣lenne significans id quod fit, ut haec signa visibi∣lia quae per se profana sunt, & aliena à mysteri∣is religiosis, sint Sacramenta cor∣poris & sangui∣nis Christi, sive sint corpus & sanguis Christi. Consecrationem distinguimus à forma Sacra∣menti, ut totum à parte, consecrati∣onem dicimus esse in tota Chri∣sti institutione. Ut quicquid ille fecerit ad eum pertinens, nosque jusserit facere, eo ipso consecrari credamus Sacra∣mentum, ne ex∣clusis quidem Ecclesiae preci∣bus, quibus id ip∣sum à Deo po∣stulatur fieri, quod ea institu∣tione continetur. Chamier. de Sac. l. 1. c. 5.
• * 1.266

  Si quis nega∣verit in sanctis∣sima Euchari∣stia contineri verè, realiter, substantialiter corpus & san∣guinem Christi Anathema sit. Concil. Trid. Sess. 23. Can. 1. Nos dicimus Dominura Chri∣stum corporali∣ter sub specie p••nis contineri. Greg. de Valent. Tom. 4. Disput. 6. Quaest. 3.
• a 1.267

  Compend. Socin. confutat. cap. 10. Vide plura ibid.
• b 1.268

  Of the Eucharist, chap. 6. pag. 68, 260. and chap. 11. pag. 141.
• c 1.269

  Stricturae in Lyndomastygem concerning the seven Sacraments.
• d 1.270

  Parte tertia Quaest. 81. Art. 1.
• * 1.271

  Qui transub∣stantiationem damnavit Lu∣therus optimè, tamen induxit consubstantiatio∣nem non benè, & ab hoc non lau∣dabili initio, Brentius ejus Discipulus ad ubiquitatem de∣latus est, pessimè. Anabaptistae in oppositum lapsi extremum, signa sunt imaginati vacua & inania, quasi nudas professionis tesseras Christianis & Infidelibus distinguen••is. Chamierus lib. 10. de Eucharistiae c. 7.
• * 1.272

  Hyperbolicum praesentiae mo∣dum exigunt cu∣riosi homines, quem Scriptura misquam osten∣dit. Calvin. In∣stit l 4▪ c. 17. Corpus unum non potest esse in pluribus locis si∣mul, non enim repletivè, at is modus proprius est Deitati quae omnia cum reple∣at, tamen neque spatium occupat, cum sit Spiritus: neque terminis ullis definitur, cum sit infinita: nec definitivè, quia quaecunque sic sunt in uno loco non pos∣sunt esse alibi. Nec tertiò occupativè, quia quicquid ita est in loco est etiam definitivè, ac proinde non potest esse alibi. Cha∣mierus Tom. 2. l. 6 c. 11. Scholastici tametsi contendunt ineptissimè, idem corpus posse esse in uno loco modo suo naturali seu cir∣cumscriptivo, & in multis aliis modo sacramentali: negant tamen posse esse modo naturali vel per divinam potentiam absolu∣tam simul in pluribus locis. Ames. Bellarm. Enerv. Tom 3. c. 12,
• * 1.273

  Lutherus prin∣cipio ad Sacra∣menta conversus, videbat non esse septem, putabat tamen adhuc plura esse quam duo; post in cate∣chismo majore, re diligentius expensa, duo tantum statuit. In negotio coenae primo videbatur illi, licet panis inesset, tamen corpus Domini una etiam per Consubstantiationem adesse; sed paulò ante mortem agens cum Philippo Melancthone, fatetur in negotio coenae nimium esse factum. Rainold. de lib. Apoc. Tom. 10. Pralect. 4. Nobis unicum solatium in co Sacramento est praesentia corporis Christi in sacrâ Coenâ. Sed negamus esse id, in, cum, sub pane; nisi ille modus loquendi sic accipiatur, quòd sit in, cum, sub pane ut signo corporis in Coena praesentis: ita enim unionis & pacis studio haud difficulter etiam in cum modum loquendi porrò condescendemus. Vedel. Rationale Theologicum, l. 3. c. 20.
• * 1.274

  Proper subsi∣stence of its own, and in it self it hath none, only the subsistence of the Son of God is communica∣ted unto it, which is infi∣nite and unli∣mited.
• * 1.275

  Ex hoc loco Cinglio-Cal∣viniani, canes impurissimi, bla∣spheme argumentantur, Corpus Christi in S. Coena ore corporis non accipi, nisi (inquiunt) s••atucre velimus & illud in alvum abire, & (increpet te Dominus Satan) per secessum ejici. Bertram. in Mat. 15.
• * 1.276

  Coster. D^r Burgess of kneeling. pag. 113.
• * 1.277

  Deux non jussit vel adorari Sa∣cramentum, vel etiam nos adorare coram Sacramento, vel in Sacramento. Nolumus tamen atro carbone notare eos, qui nobiscum alias se••••i∣••••••es, & eandem fidem profitentes, neque Sacramentis divinos honores deferre intendentes, ea flexis genibus accipiu••t, adora∣ti••ne ad institutorem directa, & ad eum qui se nobis communicat. Quia tamen mos ille ab iis profluxit, qui ex Sacramento Deum fecerunt, quod directe adorant, multo magis nobis consuetudo probatur corum, qui quantum possunt abstinent ab ••••s ex quibus vel suspicio, vel occasio idololariae, vel superstitioni, oriri posset. Riveti Instruct. Praepar. ad coenam Domini, c. 13. Vide plura ibid.
• * 1.278

  Transubstan∣tiation is commentum▪ quo nihil vi∣di•• orbis ab∣surdius. Cha∣mierus. B. Morton of the Masse, lib. 3. cap. 1. Sect. 3. Si quis negaverit mirabilem & Angelicam conversionem totius substantiae panis & vini in corpus & sangui∣nem, Anathema fit. Concil. Trident. Can. 3. Nullum exemplum dari potest, vel ordinarium, vel extra ordinem per miraculum, totalis conversionis alicu••us substantiae individualis, in aliam substantiam individualem praeexistentem & manen∣tem. Haec igitur transubstantiatio (quae res est ordinariae procur••tionis secundum Pontificios) tale quid est, quale simile ni∣hil Deus unquam per hominem aut Angelum effecit, id est, commentum sine exemplo. Ames. Bellarmin. Enervat. Tomo tertio cap. 3.
• * 1.279

  See M. Cartw. Answ. to the Marquess of Worc. Reply, from p. 122. to 140. and Ga∣ges new Survey of the West Indies, c. 21.
• * 1.280

  1 Cor. 10. 16. & 11. 26, 27.
• * 1.281

  Fictitia illa transubstantia∣tio pro qua hodiè acrius depug∣nant quàm qro omnibus aliis fidei suae capiti∣bus. Calv. Inst. l. 4. c. 17. Vide plura ibid.
• * 1.282

  D. Fulk on 1 Cor. 11. 24.
• * 1.283

  Attersol hath twenty six rea∣sons against Transubstan∣tiation, l. 3. of the Sacrament, cap. 5.
• * 1.284

  See D. Primrose on the Sacram. p. 127. to 158. and D. Hall•• No peace with Rome, p. 656. D. Featl••ys Vertum. Rom. p. 63.
• * 1.285

  D. Chaloner on Matth. 13. 2••. p. 279. to 283. To make bread to be flesh while it is bread, is a con∣tradiction in it self, and as much as to say, Bread is no bread, and therefore im∣possible. D. Morton. The pretence of Gods omni∣potency hath been anciently Asylum haereticorum, the Sanctuary of hereticks. C••saub. exercit. 3. Vide Amyraut▪ de l'elevation de la Foy & de l'abaisement de la raison, Ch. 3, 4, 8 9, 10. & Thess Theol. Sa••mur. part. 3. de Transub. Vobis (ut multi seutiunt) praestitisset, vertiginosam hanc de Transubstantiatione opinionem non attigisse. Nam, ex quo Helenam hanc vestram i•• Christianismum advexistis, tot vos, tot Scholam vestram quotidiè exerce••t, tam ••••inosae, tam nodosae quaestiones (tam id autem tristi successu:) De quantitate Christi sub pane, An sit ibi Christus sub sua, an sub panis quantitate? Et si sub suâ, an sub quantitate sine modo quantitativo? An sit ibi Christi substantia sub accedentibus, remotâ tamen inhaerentia? contra Logicam. In iis verbis, Quod pro vobis frangitur, cùm frangi jam corpus non possit, quippe nec pati: an frangi non sit ibi verbum passivum, contra Grammaticam? An ex accidentibus mures nutriantur, an ex iis vermes generentu••? contra Physicam? Episc. Andr. ad Bellarm. Apolog. ••esp cap. 1. Vide plura ibid. Nullum exemplum dari potest, ubi omnes sensus omnium hominum (organo, medio, objecto benè disposito) adh••bitis omnibus mediis explorandi veritatem, circa obje∣ctum sensibile fallatur. 2. Nullum Sacramentum institu••t ita Deus ut fundamentum suam habeat in sensuum delusione. Ames. Bellarm. Enerv. Tom. 3. de Transub.
• * 1.286

  In illis orationi∣bus Petra erat Christus, Semen erat verbum Dei, ego sum ostium, Verbum substantivum▪ est interpretandum pro signifi∣cat aut sigurat. Salmeron. Tom. 9. Tract. 10. Rogant Domi∣num qu•• esset Parabola jam dicta, boc est, quia illa signifi∣caret. Est enim hic ponitur pro significat, quem∣admodum & ibi, Petra autem erat Christus. Jansen, concord c. 51. Reprobata Cornel••o à Lapide fuisset audacia Maldonati, negantis verbum substanti∣vum aut Latinè, aut Graecè, aut Ebraicè, a••t t••lla prosus in lingua aut apud ull••m au•••••••••• pro verbo significat ••ccip•• solor••, ••••t etiam posse, hominesque imperitissimos qui id dicunt, esse affirmantis. Sic insolentissi••••us, Hispanus in Mat. 26 26▪ Rive••. i•• ••. 46. Manifestium est, est accipi ordinarie pro signifi••a••: •••• amare est diligere, id est, significat. Petra erat Christus, id est, in Petra erat significans Christum. Septem boves sunt septem anni, Gen. 41. Semen est verbum Dei, Mat. 13. Hoc est foedus meum, id est, significat Chamier. de Euchar. l. 10▪ c. 7. Vide Mo••nayum de▪ sac Euch▪ l. 4. c. 3. 4, 5, 6, 7, 8, 9▪ La veritè de la Religion Reformee. Par. de Croi. p. 543, 544, 545, &c. Nullus Patrum affirmat substantiam panis, ••ffi•••• substantiam cor∣poris Christi, pro••er vel unum, & monstrum illud admittam & amplectar Transubstantiationis. Loquuntur scio Autres eo mo∣do, ut dicant tran••mutari, transire, transelementari, in aliam naturam cedere, & quae sunt alia ejus generis. Montac. Orig. Eccles. Tom. prior. part▪ poster. p. 264.
• * 1.287

  In Ecclesia vete∣ri rese••vabatur Eucharistia & ad aegrotum de∣serebatur: sed utrumque ••iebat, ut sumer••tur & manducaretur. At in Romana Ecclesia circum∣gestatio fit ad ostentationem & pompam▪ au•• ad incendia, tempe∣states, aliaque, mala averrun∣canda▪ etiam in adoratione ejus peculiaris cultus est institutus: quae commenta veteris Ecclesiae sapientiam fugerunt. Voss. in Thesibus. Sa∣cramentum non est, nisi quatenus institutio Domini in co observatur, sed Dominus instituit usum praesentem Eucharisti••, non Hostiam in pixide conservandam: Ergo Hostia in pixide conservata, non est Sacramentum. Iussit Dominus Discipulos suo•• facere quod fecerunt. Iussit nos etiam facere quod prima coeha factum est. Iussit manducationem conjungi cum benedictione, fractione, & acceptione. Nihil de reservatione jussit, aut judicavit. Ames. Bellarm. Enervat. T••m•• tertio cap. 14.
• * 1.288

  D. Reynolds medit. on the L. Supper, c. 12.
• * 1.289

  An nov•• nega∣bunt Romani in Eucharistiae Sa∣cramento, eleva∣tionem, ostensionem, adorationem, circumgestationem, detractionem calicis? Quam aliena haec omnia ab ipsa Christi institutione & primaevae Ecclesiae praxi? Recentissima quidem ista, & ab his quinque aut sex saeculis introducta. Salmas. Apparat. ad Primatum Papae. p. 190.
• * 1.290

  Polyd. Virgil. de Invent, l. 6. c. 11.
• * 1.291

  See Book of Martyrs, vol. 3. pag. 1. about the word Mass, and Mayerus in Philol. Sacr. and Drus. ad diffici∣liora loea Deut. 42. Vide Ca∣saub. Exercit. 6. Sect. 58. & Martynii Etymol. in voce missa. & Picherelli Dissertat. de missa. cap. 1. Maldonat. apud Mat. de miss. l. 1. c. 1. Sect. 2. It was called missa a Masse or sending (say the Papists) because an offering is sent to God by the Priest, or from sending of gifts to the Deacons for the publick use, rather from the dismissing of the people, either of the Catechumeni and Poenitentes before the Sacrament, or after that was done, of the whole people and Congregation in these words, Ite, missa est. The phrase missam facere (used in some of the Fathers) doth not signifie to say the Popish Masse, but to dismisse some out of the Assembly. Ad missam venio, quod nomen tantum non adoratur à Papistis, à nobis non lubenter usurpatur, cum quia non à Scriptura, ne quidem à prima antiquitate, tum quia nihil habeat, quo pars ulla aut efficacia Sacramenti deli••cetur: ac ne apud Papistas quidem Sacramento proprium sit. Missam La∣tinum nomen Latina Etymologia dictum à mittendo nemo dubitat, origo nominis est à dimittendo populo; quod ••is fiebat, pri∣mùm enim dimittebantur Catechumeni, & quibuscunque non liceret interesse sacris mysteriis: postea iterum universus populus omnibus perfectis. Chamier. de Sac. l. 5. c. 2.
• * 1.292

  See M. Cartw. Rejoyn. p. 288, 289, 290, 291, 292, 293, 294, 295, 296.
• * 1.293

  Down. Diatrib. de Antichristo, lib 5. c. 3. Genebrardus celeberrimus. ille Ebraicarum literarum apud Parifienses Do∣ctor primam missam ab Apo∣stolo Jacobo ipso die Pente∣costes cantatam asserit. Amama Antibarb. Bibl. Patres Eucharistiam Sacrificii nomine appellarunt, Primò, Quia Eu∣charistia est gratiarum actio quae Sacrificium est Deo gratissimum. Secundò, Quoniam qui ad Eucharistiam rèctè accedunt se tot••s Deo in Sacrificium offerunt. Tertiò, Quia memoriam illius summi & divinissimi Sacrificii recolit, quod Christus in cruce fecit. Whitak. ad Sanderi. Demonst. resp. In such sort as the ancient Fathers did call this action a Sacrifice by a Metonymy, because it is a remembrance of the only Sacrifice of Christs death, and by a Synecdoche, because the Sacrifice of praise is offered to God for the redemption of the world in the celebration of this action, in this sort we do not deny the term of Sacrifice. Fulk on Mat. 26. 6.
• * 1.294

  Si quis dixerit non offerri ve∣rum & propri∣um sacrificium, aut non esse pro∣pitiatorium, A∣nathema fit. Concil. Trident. Sess. 33. Can. 1. & 3.
• * 1.295

  Neque enim Patres Eucha∣ristiam cum sa∣crificium appellant, reale ac verum proprieque sic dictum sacrificium propitiatorium intelligunt, sed ob alias causas victimam, sa∣crificium oblationem, appellant. Vede••. exercit. in Ignat. Epist. ad Smyrnenfes, c. 4. Ibi etiam septem causas assignat, ob quas Eucharistiae sacrificium vocatur à Patribus.
• * 1.296

  Vide Cameron. Myroth. ad Heb. 9 16.
• * 1.297

  D. Featley. Si occisio sit de ratione sacrificii, illud quod ap∣pellant incruen∣entum sacrifici∣um, nihil aliud erit quam reprae∣sentatio veri & realis sacrificii; ac proinde haud reale sacrifici∣um. Nam si saepè offerat se∣ipsum Christus, oportet cum sae∣pè pati, cum ••blatio Christi à passione ejus fi••c. morte distincta, fit figmentum sibi ipsi contradictorium. Episc. Daven. Determ. Quaest. 13. Hoc & postrema sua ••voce, & inter ultimos Spi∣ritus edita Christus significavit, quum dixit, Consummatum est. Sol••mus extremas morientium voces pro oraculo observare. Christus moriens testatur uno suo sacrificio perfectum esse & impletum quicquid in salutem nostram er••t. Calvin. In∣stit. lib. 4. cap. 18.
• * 1.298

  L•• Foy fondee sur l••s sainctes Escritures. P••r Daille 3 partie. Vide plura ibid. Cum in Scriptu∣ra sacra preces & elecmosyne, & aerumnae pio∣rum, & quaeli∣bet sanctae actio∣nes sacrificia appellentur, facilè patimur sacram coenam vocari sacrificium: Nec imus inficias quin hoc sensu sit sa∣crificium. Quo sensu veteres eam vocaverint sacrificium, hinc liquet, quod passim sacram coenam vocant Eucharistiam & Sacrificium Eucharisticum, id est actionis gratiarum, seu sacrificium landis, ut habetur in C••none Missae. Molinaei Hyperaspist. lib. 2. c. 5.
• * 1.299

  M. T Goodwins Christ the uni∣versal Peace∣maker. p••r. 2. Sect. 2.
• * 1.300

  Tolle traditiones incertas, & A∣pocryphas, actum erit de missis solitariis & angularibus: de sacris igno∣tis, precibus exoticis & ig∣noratis, corpo∣rali praesentia, manducatione orali in Eucha∣ristia: & illa monstrorum hy∣dra, puncto ni∣mirum cum om∣nibus dimensio∣nibus, Transub∣stantiatione. Montac. Antidiat. Certissimum est sacram coenam non nisi in Communi aliquo fidelium & communicantium coetu ess•• usurpandum: quò spectant varia nomina quibus designatur tum in Scripturis, tum in Patribus. Appell. tur euim Synaxis, Coena Domini, Communicatio. Vide 1 Cor. 10. 17. & 11. 18, 20, 22. Hinc jure merito improbatae nobis missae privatae & absque Communicantibus, quae sunt in usu apud Pontificios Quaest. aliquot Theol Decisio Authore Maresio, q. 3.
• * 1.301

  D. Featleys Stricturae in Lyndomastigem, p. 43.
• * 1.302

  See D. Willet on Exo. 29. 24▪ controvers.
• * 1.303

  See D▪ Halls no peace with Rome, p. 658. In Ecclesia Ro∣mana communi proverbio dici∣tur, Campana bene pulsata di∣midium mis∣sae esse pera∣ctum. Domitius Cal∣derinus ne mis∣sam quidem vo∣lebat audire, & quum ab amicis eò duceretur, di∣xisse fertur, ca∣mus ad communem errorem. Lodov. Viv. de veritate fidei Christianae, l. 2 c 7. Nobilissimus Cunradus à Rechenberg, su∣perstitionum osor, & missatici sacrificii non obscurus hostis, qui aliquando visitatoribus, ut missam celebraret, hortantibus, respondit: Si vere Christus est in hostia, indignus sum qui illum intuear, indignior qui Patri offeram. Si non est in hostia, vae mihi, si panem pro Deo populo adorandum propono. Scultet A••nal. Decas 1. p. 76.
• * 1.304

  Aderant sed non ••dorarunt. Pet. Mart. D. Featleys Vertumnus Ro∣manus, p. 18. Vide Grot. in Lu••. 4. 27. See Down. Sum of Div. on the 1. Com.
• * 1.305

  M. Reynolds Meditat. on the Lords Supper.
• * 1.306

  Cartw. Rest of the 2^d Reply against B. Whit. gift, p. 116, 119 He quotes there also P. Mart. on Rom. 6. Beza in his Questions of the Sac. 151.
• * 1.307

  Augustinus de peccat. merit. & remis l. ••. c 24. & 26. defendit, infantes non pos∣se vitam ac salu∣tem aeternam consequi, nisi Eucharistiam participent, pu∣tans aequè obli∣gari istis verbis Joh. 6. 35. ac istis, nisi quis natus fuerit. Augustini & Innocentii primi sententia sexcentos circiter annos viguit in Ec∣cle••••••, Eucharistiam etiam infantibus esse necessariam. Nunc apu•• omnes qui Christianum nomen profitentur is mos obsolevit, q••i ob••in••erat tempore Cyprian••, Augustini & Innocentii primi Romani Episcopi, ut Euchar••••••icum panem in••••nctum ••••••berent infantibus, ut ex eorum scriptis apparet. Rivet. Instruct. Praepar. ad coenam Dom. c. 6.
• * 1.308

  B. Morton of the Masse, lib. 1. cap. 2. Sect. 11.
• * 1.309

  Si quis dixerit parvulis ante∣quam ad ann••s discretionis pervenerint necessariam esse Eucharistiae Communionem, Anathema fit. Concil. Trident▪ Sess. 3. Canon. 4.
• * 1.310

  It must be a remembrance, 1. Of Faith, 1. In reference to remission of sins, Mat. 26. 22. 2. To san∣ctification, there is bread to strengthen the heart, and wine to make it chearful, Isa. 25. 6.

  2 Of Love, Cant. 1. 4. His love appeared in all his do∣ings, sufferings. 3 Of Desire, Psal. 6. 8.

  4. Of Mourn∣ing, Ps. 42. 4. We should consider we had a hand in Christs death. 5 Of Thank∣fulnes, 1 Cor. 10. 16. it is cal∣led the Cup of blessing, and by the Ancients the Eucharist. 6. Of Resoluti∣on to abhor those sins that formerly pro∣voked God, Hos. 14. 3.
• * 1.311

  Ps••••. 26. 6. I will wash my hands in inno∣c••••. y, and so will I compasse thine Al••••r. 1 Cor. 11. 28 The bread must be eaten and the Cup drunk so.
• * 1.312

  Bonum ex causa integra, malum ex quolibet defe∣ctu.
• * 1.313

  Exod. 12. 3, 6. Joh. 19. 14. 31. & 11. 55.
• * 1.314

  That which is good per se groweth evil per accidens, if it be not duly circumstantionatum. Cajet. in Thom. 1. 2. Quaest. 9. An alms, though good in it self, ye•• groweth to be evil, if it be faulty in the circumstances of due time, measure, manner, and of fit persons upon whom it is bestowed.
• * 1.315

  The second Covenant be∣gins with ac∣ceptation of persons and then of servi∣ces. There must be an ac∣ceptation of the person in reference to his service as well as state. The service must 1. Flow from a regenerate nature and act, John 3. 6. 2. Must be agreeable to a rule prescribed. 3. The matter of it must be good: to give alms is good, but they must be of our own, Ephes. 4. 28. 4. The means must be good, it was ill done of Iacob to get the blessing by a lie. 5. The ground of undertaking it must be good, Jer. 23. 21.
• * 1.316

  The holy ends of service are mainly three, 1. To please God, Col. 1. 5. 2. To glorifie him, Joh. 17. 4. 3. To enjoy Communion with him, Heb. 10. 22.
• * 1.317

  One should be equally prepa∣red for the Lords Supper as for death. Sacramentum & articulus mortis aequiparantur, say the Casu∣ists.
• * 1.318

  Downam. in loc.
• * 1.319

  Try how thou standest in the grace of God. Calvin. Judge thy life exactly. Theod. Bring all things to the rule Morton. Hoc dicit quia per schismata prostrata ••ra•• Ecclesiae disci∣plina. Ne credite, inquit, etiamsi Ecclesiae judicia essent, impune vos laturos contemptum mysteriorum. Grot. Exami∣nation is necessary, 1. That we may know our estate. 2 Our interest in Christ, Job 8. 20. We must try whe∣ther we have spiritual life before we look after spiritual nourishment.
• * 1.320

  Isa. 1. 16. Jer. 17. 9. No man can come so wor∣thily as he ought, nor so fit as he ought, 2 Chron. 30. 18, 19, 20, 21. The benefit of the Sacra∣ment is pro ra∣tione fidei com∣municantium. Origen.
• * 1.321

  Qui••quid 〈◊〉〈◊〉 〈…〉〈…〉 ad 〈…〉〈…〉.
• * 1.322

  Corruptio op••imi p••ssim•••• m••rs •••••• malis, vita bonis▪ Aq••••n.
• * 1.323

  ••eus erit corpo∣ris & s••nguinis Christi violati. Jerom.
• * 1.324

  Par fecit quasi Christum truci∣daret. Heb. 6. 6, 10, ••9. Grotius. Dici••••r teneri reus corporis Domini, qui il∣lud est asperna∣tus, ut Apo••••olus ipse explicat, versu 29. Beza. Be••••ay Christ as Iudas. The∣odoret.
• * 1.325

  Guilty of mur∣thering him as the Jews. Aquinas. Iudas betrayed, and the Jews murthered Christs body when he was abased, we abuse it now he is glori∣fied. 2. They did it ignorantly, we wilfully. This sinne of unworthy receiving is Peccatum contra remedium uni∣versale, contra medicinam unicam, contra consolationem & vitam animarum.
• * 1.326

  Id est, edendo ac bibendo damna∣tionem in se a••∣••ersit Quod per se salutare est in v••nenum ip••i vertitur. Grot. Mat. 3. 8. Mat. 10. 11. & 22. 8. Ephes. 4. 1.
• * 1.327

  Indignè, id est, aliter quam dig∣num est tanta mysteria tracta∣ri. Beza. Certain Dona∣••ists (saith Op∣tatus, lib. 2.) ca∣sting the holy Sacrament to dogs, were themselves devoured as dogs. A Bachelour of Arts being Popishly affected at the time of the Communion took the consecrated bread, and forbearing to eat it, conveyed and kept it closely for a time; and afterwards threw it over the wall of the Colledge, but a short time after, not enduring the torment of his guilty conscience, he threw himself headlong over the battlements of the Chappel, and some few hours after ended his life. B. Morton l. 5. of the Masse, c. 3. Sect. 6. He saith there he saw it, it was one Sir Booth of S^t Iohn Col∣ledge in Cambridge. Cyprian Serm. 5. de lapsis, hath two Stories of some that came to the Sacrament, and did laten∣ter accipere, secretly receive, to one the Minister gave the bread, he took it, but it stuck in his throat, Gladium sibi samens non cibum The other took it, but when he came to eat it, he had ashes in his hand, Alius qui & ipse macula∣tus, sacrificio a sac••rdote celebrato, partem cum caeteris ausus est latenter accipere, sanctum Domini edere, & contrectare non potuit, cinerem ferre se apertis manibus invenit.
• * 1.328

  Gen. 22. 4, 5. Num. 9. 10, 13 Psal. 103. 1.
• * 1.329

  See in M. Dod on the Sacra∣ment a Cata∣logue of the sins against every Com∣mandment, and D. Wilkins his Discourse con∣cerning the gift of prayer, ch. 8, 9, 10, 11, 12, & 13.
• * 1.330

  The soul and all the powers of it must be given to God, and that with preheminence, above all other things, and in all fulnnesse of perfection. So far as he may be their object, God is not to be hated
• * 1.331

  Episc. Daven. de justitia actuali.
• * 1.332

  Luk. 13. 3, 5. John 3. 36.
• * 1.333

  Rom. 7. 13. It comes from the Devil, it is called his work, and wicked men are term∣ed the children of Belial, See John 6. 44.
• * 1.334

  We should be especially humbled for original corru∣ption, Psal. 51. 5. Jam. 1. 14. All humiliati∣on ariseth out of a sense of our own vilenesse and Gods displeasure; the Law discovers that as well as actual sinne. Consider, 1 The greatnesse of the sinne, Ratione quidditatis & formalitatis, ratione causalitatis, it is the cause of all actual sins, Ratione virtualitatis & potentialitatis, ratione eminentiae, it is the first of that kinde. 2. Think of David and Paul how they were troubled with it, we have as great cause to be humbled as they. 3. Think of the holinesse of God, he is essentially holy as we are naturally sinful. 4. Take some time to view thy self in the glasse of the Law, Rom. ••. 20. that is a copy of Gods holinesse, go from Commandment to Commandment.
• * 1.335

  The end of the Sacrament is to keep in memory the great things Christ hath suffered for us. 1 Cor. 11 24. See Exod. 12. 17, 26.
• * 1.336

  Licet plagarum numerum in Chri∣sti flagellatione excesserint ministri, quem Hebraei ex lege servabant, ut ob id non Hebraeorum more, sed Romanorum flagel∣latum Christum plerique dixerint; quod tamen columnae fuerit alligatus, etiam Hebraeorum morem consuetudinemque redolet, quod miror posse in dubium revocari. Novar. Sched. Sac prophan. l. 1. c. 21.
• * 1.337

  Not barely to go over the hi∣story of his passion, but to get our hearts affected with his sufferings, Lam. 1. 12. Zech. 12. 10. We must not leave meditating on Christs love till he be Totus fixus in corde qui totus fixus fuit in cruce. Bern. There is 1. An historical remem∣brance of Christ, when we look upon the death of Christ as of an innocent person, and not on Gods design in it, Luk. 23. 28. 2. Doctrinal or dogmatical, this only rests in generals. 3. Applicative, Phil. 3. 8, 10. not only look on Christ crucified, but finde our selves crucified with him. The historical remembrance is an act of fancy, the doctrinal of reason, this of faith. 1. We should remember what Christ endured we deserved, Isa. 53. 5. 2. There is no sinne light that was so heavy on Christ, Matth. 27. 46. he mourned for our sins, and shall not we our selves mourn, and throw away those sins that stabbed him to the heart? Certè patientem Christum nemo luget ve∣riùs, quàm qui ea, ob quae passus est Christus, odisse incipit. Drexel. Aetern. prod. c. 2. Sect. 23. 3. It is a great mat∣ter to recover a lost sinner. 4, We should love our own souls, and the souls of others, since Christ manifested such love to our souls. 5. We should not crosse the ends of Christs suffering: 1. He died to redeem you from this present evil world. 2. To destroy the works of Satan. We should live to him.
• * 1.338

  〈…〉〈…〉 are some particular cases, wherein it is not safe for some particular persons at that time, •••••• in 〈…〉〈…〉 to p••t them to try themselves by signs. But for the general it is necessary, and the duty of all peo∣ple to ••••ok to signs, and to try themselves by them. M. Hooker on Rom. 8. 10.
• * 1.339

  A two-sold knowledge is required of every receiver, 1. A di••cern∣ning of the body and bloud of Christ, he must be able in some competent measure to understand the Doctrine, Nature, Use and End of a Sacrament, by whom it was instituted, and why and for what end, 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover. 2. Of himself, implied in the duty commanded of examining our selves.
• * 1.340

  Edere Christum est credere in Christum. Qu••d paras dentem & ven∣trem? Crede tantùm & man∣ducasti. Au∣gust.
• * 1.341

  He that comes without faith, receives Sacra∣mentum, not ••em Sacramenti. Iesus Christus, isque crucifixus, debet esse proprium sidei nostrae objectum. Rivetus Instruct. Praepar. ad Coenam Domini, cap 10.
• * 1.342

  Prayer profits not without faith, Rom. 10, 13, 14. Mark 11. 24. Luk. 18 lat. end. Mark 9. 23.
• * 1.343

  Faith only makes up the union between Christ and us, John 6. 56. The people of God have a four-fold glo∣rious sight in this life, John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God. 3. They see Christ in themselves. 4. They see themselves in Christ. See Rom. 8. 9, 10.
• * 1.344

  Common peo∣ple say, they have believed as long as they can remember, and they thank God they ne∣ver doubted. While men are in their natu∣ral condition they think it is nothing to believe in Christ, though they walk contrary to him, but when sinne is fully discovered, and one sees the severity of Gods justice, it is then hard to believe.
• * 1.345

  Rom. 1. 17. 2 Thess. 1. 3.
• * 1.346

  Consider 1. Thy natu∣ral estate is a state of death & damnation, John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death, John 3. 36. 1 Joh. 3. 14. All sins de me∣rito, are dam∣nable, they deserve death, but not de facto, no sinne necessarily brings death but unbelief, because it keeps a man off from Christ the fountain of life, John 6. 5, 7. 3. Thou canst not be the fountain of thine own life. 4. Life is to be had in no other but Christ, John 5. 40. 5. There is no way of having life from him, but by union with him, 1 John 5. 12. the first thing that grace puts forth in the soul, is an instinct after union. Faith is an instinct put in by the teaching of the Father after union with Christ.
• * 1.347

  The sole way to get this su∣pernatural grace is with hearty ••ament∣ing of its ab∣sence and weakness to beg it of him who is able to work it in the heart, and to feed and nourish it by a continual me∣ditation of his greatness and great works which he hath formerly wrought for our confirmation.
• * 1.348

  Poenitentia est dolor de pecca∣to cum adjunct•• proposito melio∣ris vitae. Luth. in loc. commun. de poenitentia. All the Ser∣mons of the Prophets and Apostles run on this, Christ commanded his Disciples to preach it. It is one of the two parts of the Gospel, the summe of the Gospel is Faith & Repentance.
• * 1.349

  It is Praeterita peccata plangere, & plangenda non committere. Aug.
• * 1.350

  It's secunda ta bula post naufra∣gium▪ medicina est spiritualis animi vitiorum, say others. See M^r Calamy on Act. 17. 30. and Cameron on Mark 1. 15.
• * 1.351

  Our sorrow for sin should be our▪ chiefest sorrow, because sin is the great∣est evil; and it is so in respect of the intelle∣ctual part, and in respect of the displicency of the will, wherein the strength of re∣pentance lieth.
• * 1.352

  According to the multitude of thy mercies blot out all my offen∣ces, and create in me a new heart and a right spi∣rit. Lord do a∣way the sinne of thy servant, Pe∣tit. 5.
• * 1.353

  It is not only among the pre∣cepts but pro∣mises and pri∣viledges of the Gospel, Act. 9. 18. Da pr••••s poenitentiam po∣stea indulgenti∣am. Fulgentius. They are ther∣fore Ministers of the Gospel not legal prea∣chers which preach repent∣ance.
• * 1.354

  There is one act of faith to be done once for all, to lay hold on Christ, and be united to him, and ju∣stified by him, yet I must live by it, and do every duty by it, so for repen∣tance.
• * 1.355

  Isa. 27. 9. Jer. 2 19. Heb. 12. 11
• * 1.356

  Before the Supper and the offering of a childe in Ba∣ptism, then Christs death is represented. Rom. 6. 4. Gal. 3. 1.
• a 1.357

  On a mans death-bed the day of repent∣ance is past: for repentance being the re∣newing of a holy life, the living the life of grace, it is a contradiction to say, that a man can live a holy life upon his death-bed. D. Taylors Rule of holy living, chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying, At what time soever a sinner repents him of his sins from the bot∣tom of his heart, I will put all his wickednesse out of my remembrance, saith the Lord. Let not that be made a colour to countenance a death-bed penitent. D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse, but it is dangerous to put off repentance till then, it will be harder to come in. Its a rare sight (saith one) to finde a young man godly, and an old man penitent. We acknowledge that as God cals some at the first hour, so may some be called at the last hour of the day, yea inter pontem & fontem. D. Iackson indeed hath an opinion, that a man may proceed so farre in sin in this life that the door of repentance may be th••t upon him, none of our Divines deny the possibility of any mans Salvation while he lives in this world. D. Twiss ag. Hord. p. 45.
• * 1.358

  There is a Gospel-com∣mand to repent Mat 9. 13. Act. 17. 30. 2. The very space of repen∣tance is a mer∣cy and given you that you may repent, Revel. 2. 21. 3. It is the natural fruit of a regenerate heart, Ezek. 11. 19. 4. It is repen∣tance to salva∣tion, 1 Cor. 7. 10.
• * 1.359

  There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance, as if he had ai∣med at the An∣tinomians.
• * 1.360

  Act. 5. 31. & 11. 18. 2 Tim. 2. 12.
• * 1.361

  Whosoever hath truly re∣pented is, 1. Low in his own eyes, so Paul. 2. Fears sin ever after, Eccl. 9. 2. 3. Is pitiful to others in their fals, Gal. 6. 1. 4. There will be a growth in the contrary with grace, Jer. 4. 14. Dan. 4. 27. Mat. 3. 9.
• * 1.362

  1 Thess. 4. 10 1 John 3. 14.
• * 1.363

  Mandatum no∣vum dicitur, quia excellentis∣simum, & quod nunquam anti∣quari debet. Rivet.
• * 1.364

  Rom. 13. 10. See 1 John 4. 20. & 3 17. Mat. 7. 12.
• * 1.365

  Non est aliud peccatum aequè buic Sacramen∣to adversum, atque discordia. Contrarium est enim & nomini, & rei hujus Sacramenti, nomen est com∣munio, res uni∣tas cordium. Luther. de praeparatione cordis pro susci∣ptenda sacra Eucharistia. Ex convi••andi ritu in locis sa∣cris 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christianorum traxerunt originem: quarum non apud Apostolos solos, sed patrum etiam cruditissimos crebra sit mentio. Coena nostra de nomine rationem sui ostendit▪ Vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id quod dilectio penes Graecos est. Tertul. Apolog. Dilher. Elect lib. 1. cap. 12. Cùm ex charitate diligatur proximus propter Deum, quanto aliquis magis diligat Deum, tanto etiam magis ad proximum dilectionem ostendit, nulla inimicitia impediente. Sicut si aliquis multum diligeret aliquem homi∣nem, amore ipsius, silios ejus amaret, etiam inimicos sibi. Aquin. 2a, 2ae. Q. 25. Art. 8.
• * 1.366

  Fuller.
• * 1.367

  Mountag. Def. of tithes ag. M. Selden, c. 2.
• * 1.368

  Lutherus qua∣dam concione ait Eum ad coenam Domini optimè dispositum veni∣re, qui pessimè fuerit dispositus, eum dignè man∣ducare, qui indi∣gnitatem suam agnoverit.
• * 1.369

  2 Tim. 2. 1.
• * 1.370

  Grace is an in∣stinct put into the soul after union with Christ, and with God by him.
• * 1.371

  The Familists say, Grace is Christ himself working in us, that there are no habits of grace, we do not believe and repent, but Christ in us, there is a seed in a man, 1 John 3. 9. Grace is called the new-crea∣ture, the in∣ward man, the Spirit and grace are di∣stinguished, Gal. 5. 22. 2 Pet. 3, 18. This duty suits with our present state, we are in a state of pro∣gresse and edi∣fying, 1 Thess. 4. 1. Prov. 4. 18
• * 1.372

  There are four helps to grow in grace by coming to the Sacrament. 1. Be sure you bring truth of grace with you. God will spie you out if you want the wed∣ding garment. 2. Act your graces, your faith, repent∣ance, love to God, thankful∣nesse. 3. Look upon Christ sacra∣mentally, ••ye him in the ele∣ments, see him there crucified before thee, that thoumaist receive out of his fulnesse. 4. Urge God with that pro∣mise, Hos. 4. 5. pray him to let the dew of his grace fall on thy heart.
• * 1.373

  Aquinas part. 3 Qu. 80. Art. 8. resolves this Question. Utrum cibus vel potus praeassum∣ptus impediat sumptionem hu jus Sacramenti?
• * 1.374

  Here is a real though a spiri∣tual presence of Christ.
• * 1.375

  Sacramental, 1. Love, Cant. 1. 4. call to minde the highest act of Christs love in dying for us when enemies. 2. Sorrow in considering how our sins wound Christ. Hope, long for sweet commu∣nion with Christ in hea∣ven, the Supper doth not only sea•• comfort but glory. There is a u∣nion of my∣steries.
• * 1.376

  The Elements specially repre∣sent his hu∣mane nature, but the Sacra∣ment gives us a right to his whole person, Act. 20. 28. Look on him as a compleat Saviour, Isa. 44. 24. Col. •• 9 and come with your whole hearts to whole Christ, Act. 8. 47. Jam. ••. 9. There is a de∣sertion in point of sanctificati∣on as well as consolation, when God leaves us in the duties we per∣form Vide Ames de consc. l. 4. c. 28. Post Scrmonem celebrandae S. C••nae locus, pr••••∣ser••im dum servebat primus ille Christiano∣rum zelus, sin∣gulis heb loma∣dis, interdum etiam diebus communicantium: nec enim unquam explicabantur sacramenta super mensam Dominicam, quin multi ad eam acce∣derent. Mo••nayus de sacra Eucharistia l. 1 c. 4. Nunquam in Primitiva Ecclesia Eucharistiae Sacramentum celebrabatur▪ qum omnes qut adessent eidem communicarent. Si qui, nollet communicare eo die quo conventus fidelium agebatur, quod pro∣pri•• conscientia non•• um satis examinata & probata cum à communione prohiberet, aut quod sibi od••i aut simultatis adversus fratrem conscius esset, si aliara quamcunque causam non communicandi haberet, non solebat cum aliis ad Synaxim convenire, Simpl. Verin. Epist. de libro postumo Grot. p. 108.
• * 1.377

  In Primitiva Ecclesiae Apostolicae vicina, flagrame persecutionum incen∣dio fingulis diebus Christiani communicabant. Gerh. loc. commun de sacra ••oena c. 24. Tempus communicandi esse debet fre∣quentissimum & plane quotidianum. Baptismus autem non iteratur, quia generationi quae unica est respondet. Eucharistia vrò saepius iteranda est; quia cibo & alimontae (cujus frequens usus reperitur) respondet. Maldonati Summula Quaest. 24. Artic. 1. Constat ipsos Apostolos & Christianos quotidiè communicasse, Act. 2. quotidiè communicabant sicut orabant p••ulò post ubi crevit Christianorum negligentia coeptum est solis diebus Dominicis communicare. Id. ibid. Art. 2.
• * 1.378

  Cur vetus Ec∣clesia credidit omnem sidelem omni die com∣municare debere, quod ultra decimum saeculum videmus durasse, bodierna autem ac Romana putat sufficere, si semel in anno communicatum fuerit? Quta nimirum illa nullum usum, nec ullum fructum Sacramentorum constituit in videnda & audien∣da eorum actione, sed totum posuit in participatione vera corporis & sanguinis, haec ver•• contrarium sumit. Simplicii Verini Epist. de libro Postumo Grotii.
• * 1.379

  Parker of the Crosle, part. 1. chap. 3.
• * 1.380

  Gillesp. in his Aarons Rod Bloss. Book 3. c. 8. p. 437, 438 M. Bowles de Pastore Evan∣gelico, l. 4. c. 5. Burrh. in his Gospel-worsh. p. 264, 265.
• a 1.381

  B. Buckeridge. M. Paibody.
• b 1.382

  Sir William Temple.
• * 1.383

  ^• Institut. l. 4. Sect 37. D. Burgess saith, the gesture of kneeling in the act of receiving was never any instituted Ceremony of the Church of Rome, nor is it at this day. Bellar. l. 2. de missa, c. 14, 15. saith, it was only for the conveniency of putting the Hoast into the mouth of the receiver, and not for adoration of the Eucharist.
• * 1.384

  Vide Dilher. Elect•• 2. c. 4. M. Down of sitting or knee∣ling at the Communion. Respond••o nos Dei gratia melius ac sanctius in Christi schola fuisse institutos, quàm ut putemus aliquam esse religionem Eucharistiam de geni∣culis sumere. Ita sumunt vicini in Anglia fratres; neque nos, si quando cum iis communicamus, eodem ritu samere ••••get; totaque res apud nos ita libera censetur, ut quanquam stantes sacro ••pulo vescamur ipsi. pro fratribus tamen & habeamus & cola∣mus etiam qui vel sedentes, vel ingeniculati Eucharistiam accip••••cut. Itaque si nihil à nobis aliud Latini post••lassent, quam ut Sacramentum de geniculis simpliciter sumeremus; fateor nullam nobis ab ••is discedendi futuram fuisse causam satis idoneam; quando quod postularent, id hujusmodi est quod à nobis integra atque illaef•• conscientia fieri posset. Dal••aei Apologia pro Eccles. Reform. cap. 12.
• * 1.385

  See Act 13. 3.
• * 1.386

  Ieju••ium pro∣priè dictum Graecis ••. Te∣stamenti scrip∣toribus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocatur, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jejuna••e, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à non co∣medendo dici∣tur, est enim quedam à cibo abstinentia. Hebraeis afflictio dicitur, Esdr. 9. 5. quia ex Scripturae phrasi affli••ere animam est jejunare, Num. 29▪ 7. & Levit. 16. 3. & 22. 27. Eò nempèipertinet & spectat jejunium ut corporis afflictione anima ••••••ilictur ac dejic iatur. Thes. Salm. pars ultima Religiosum jejunium à naturali & civili, in ••o differt, quòd à religione imperatur: id est, directè & immediatè, ad ••ulium & bonorem Dei refertur. 2. Non tamen ita refertur ad Dei honorem ut p••rs ••u••∣tus, sed tantum ut medium, quo verus cultus promovetur. 3. In Testamento Novo, non est propriè medium cul••us, vel qua e••••••cit aliquid, vel ex institutione significat, vel coram Deo, vel coram hominibus, sed quatenus disponit ad extraordinarium ex••r∣••••••ium cul••us. 4. Disponit aui••m praecipuè impedimenta illa removendo, quae extraordinariae Dei invocationi repugnant. Ames. Cas. consc. lib. 4. c▪ 21.
• * 1.387

  Iejunium est abstinentia ad tempus, ab omni∣bus vitae adiu∣mentis, quoad naturae imbecil∣litas & vitae decus sive hone∣stas fert, ad preces efficaciores reddendas & humilitatem testandam. Dudlei Fenneri Theol. Sac. l. 5. c. 10. Iejunium reli∣giosum est voluntaria abstinentia à cibo & potu religionis causa, Hommius Disput. ••9. Fasting is an abstinence com∣manded of the Lord thereby to make solemn profession of our repentance. Cartw. descript. of true Fast. Bellarmine saith, Iejunium pars est cultus divini, non id••o quod referatur ad cultum divinum ut finem, sed quod in se fit ipse cultus divi∣nus. Potest quidem jejunium nos aptiores reddere ad Deum colendum, sed non potest esse pars cultus illius, non magis quam lachrymae & fletus. Cameron Myroth. ad Matth. 17. 21.
• * 1.388

  Causae finales jejuniorum, 1. Ut per sub∣stractionem cibi & potus caro spiritui sujicia∣tur. 2. Ut animus ad serium poenitentiae exercitium excitetur. 3. Ut in lucta ac calamitatibus admoneamur de peccato, quod est causa omnium malorum. 4. Ut preces solennes eo ardentius à nobis peragantur. 5. Ut publici conventus Ecclesiastui majori cum animi devotione peragantur. Chemnit. in Harm. Evang. Sanctum ac legitimum jejunium tres habet fines. E•• enim utimur ad macerandam ac subigendam carnem, ne lasciviat, vel ut ad pr••ces ac sanctas meditationes melius simus compa∣rati, vel ut testimonium sit nostrae coram Deo humiliationis, dum volumus reatum nostrum coram ipso confiteri. Calvin. Instit. l. 4. De extern. med ad salutem. c. 12. De hominis jejuni saliva ita scribit. Plin. l. 28. c. 4. Hominum verò in primis jeju∣nam salivam contra serpentes praesidio esse docuimus. Etiam Satanico serpenti jejunium displicet, & ••ontra ejus artes, a•• vires praesidio est. Novar. Schedias. sac. proph. l. 11. c. 15.
• * 1.389

  Daniel & others when they fa∣sted some days together, took but little re∣freshment, the Disciples of Christ are ac∣cused that they did eat and drink.
• * 1.390

  Such an usual companion of Fasting is the humili∣ation of the soul, that not only the faith∣full in Scripture are said to humble their soul by Fasting, but sometimes also the outward Fasting is called the hum∣bling of the soul, Psal. 35. 13. Isa. 58. 5. Levit. 23. 27, 32. 1 King. 21. 29.
• * 1.391

  An artificial day is the least space of time to be so be∣stowed, from morning till night, till six of the clock in the afternoon, or Sun-setting. See Mason of Fasting.
• * 1.392

  M. Hilders. on Psal. 51. 7.
• * 1.393

  M. Ball.
• * 1.394

  B. Down. Chri∣stian exercise of Fasting. The three who fasted 40 dayes apiece, were Moses the giver of the Law, Elias the restorer of the Law, and Christ the fulfiller of i••. Broughton.
• * 1.395

  Hilaris sol••n∣nitas, est sol••n∣nitas, qua Dei benesicia cum ga••dio & laeti∣tia coram Deo, & nobis sumen∣tes, & al••is tri∣buentes, Dei laudes praedica∣mus. Zech. 8 19. Psal. 116, 23. Fenneri Sacra Theol. l. 5. c. 2.
• * 1.396

  As that Act. 23. 12, 13. That some Vows are un∣lawful, and bind not con∣science. See Mr. Fenner of conscience, p. 315, 316. See Dr. Gouges Saints Sacri••. p. 181. to 199. & p. 248. And Mr. Wheatlies Prototypes on Iacobs Vow. Dr. Sclater on Psal. 116. 114. Mr. Downe of Vows.
• * 1.397

  Vota sunt pro∣missiones sole••∣nes Deo factae de iis quae in nostra sunt pote∣state, & Deo gratae ad fidem in precibus con∣firmandam, Dud. Fen. Theol. Sac. l. 15. c. 9. Per hoc distinguitur juramentum à voto. In voto tranfigitur cum Deo ips••, ut cum parte cui votum immediatè nuncupatur: ast in juramento tranfigitur cum homine. Deus autem adducitur non ut pars, sed ut testis. Sandersonus de Iuramenti promissori obligatione. Praelect. 1. Sect. 3.
• * 1.398

  Vota fiunt Deo, juramenta ho∣minibus per De∣um, Bellarm. l. 2. de Monachis c. 14.
• * 1.399

  Mr. Perkins Case of Consc.
• * 1.400

  Cum scribereu∣tur Scripturae sacrae nondum caeperat usus vo∣v••ndi Sanct is. Bellarm. de cultu Sanctorum, c. 9.
• * 1.401

  S. Francis vow∣ed to gather all the Pis∣mires in the way, that Tra∣vellers might not tread them to death.
• * 1.402

  Eccles. 5. 6.
• * 1.403

  That the vows of the Monks concerning poverty and perpetual con∣tinency are un∣lawful, see Dr. Willet on Gen. 20. 20. Sumptum est vocabulum con∣silii ex 1 Cor. 7. 4, 25. voca∣bulum superero∣gationis ex alle∣goria Samarita∣ni Luc. 10. 15. Chemnit. They urge Matth. 19. 21. to prove these Counsels. Consilium perse∣ctionis vocamus opus bonum à Christo nobis non imperatum, sed demonstratum; non mandatum, sed commendatum. Bellarm. de Monachis, l. 2. c. 7. These are called Mo∣nastical Vows, because they are common to all that profess a Monastical life. Ipsum vocabulum du•• haec includit, unum, ut qui supererogare statuatur, totum legis sensum absolvat, ne minimo quidem apic•• praetermisso: Alterum, ut legem transvolet & transcendat, faciendo actiones non solum indebitas & minimè imperatas (quod quivis facere potest) sed faciendo actiones meliores, perfectiores, Deo gratiores, quam sunt istae quae in lege praecipiuntur. Episc. Dav. de justitia actuali, c. 42▪ Lex Dei ••••tem perata est ultimis viribus naturae integrae & primitus institutae: non igitur hanc legem transcendere potest, na∣tura corrupt••, & nondumplene renovata. Apostolus hoc indi••avit ad Rom. 7. 14. quando legem Dei agnoscit spiritualem, & se carnalem &c. 8. 3. Est itaque insinitae superbiae simul & stultitiae, putare se posse facere opera supererogationis, hoc est (ipsis papistis authoribus) opera quaedam indebita, meliora, & sanctiora operibus legis. ••n ••laustrum se compingere, à carnium esu abstinere, prec••s ad certum numerum & certas horas indies demurmurare, non u••i conjugio, regulae humanitus inventae se sub∣ijcere, pro••ri••tati bonorum suorum renuntiare, sunt opera supererogationis solummodo sensu prophetico, Isa. 1. 12. non sensu pa∣pistico, quia opera à Deo in lege requisita vincunt & perfectione transcendunt. Id. ib. vide plura ibid.
• * 1.404

  Appellant Pon∣tificij opera ista indebita qu•• quis sponte, sine mandato ex tali∣bus, ut vocant, consilijs praestat, nova ac van•• voce. Opera Supererogati∣onis (rectiûs Superarrogan∣tiae appella∣rent) & docent ea coram Deo excellenter esse meritoria, non tantum pro ipsis qui ea praestant, sed etiam pro aliis, quibus per Indulgentias Papales, aut alia ratione appli∣cantur, Hommii Disputat. Theol. adversus Pontificios. Disp. 29. Ipsum vocabulum duo haec includit; unum, ut qui supererogare statuatur, totum legis p••nsum absolvat, ne minimo quidem apice praetermisso: Alterum, ut legem transvolet & transcen∣dat, faciendo actiones non solùm indebitas & minimè imperatas (quod quivis facere potest) sed faciendo actiones, meliores, perfectiores, Deo gratiores, quam sunt quae in lege praecipiuntur. Episc. Daven. de justitia habituali, cap. 42. Vide plura Ibid.
• * 1.405

  Ierome doth immoderately commend Vir∣ginity.
• * 1.406

  Nup••iae terram replent, virgi••∣nitas paradi∣sum, l. 1. contra Jovin.
• * 1.407

  And he reasons thus from those words of the Apostle, It is good for a man not to touch a woman; if it be good not to touch, therefore it is evil to touch. The Papists urge 2 Tim. 2. 3, 4. for the single life of Priests, and we alledge 1 Tim. 3. 24. & Heb. 13. 4. for the lawfulness of Ministers Marriage. Doctrina quae in concili•• Tridentino obtinuit, in quo matrimonia parentibus invitis à filiis famili i•• contracta, fuerunt validata, non minus est Doctrina D••moniorum; quam alia, qua prohibent matrimonium personis Ecclesiasti∣••••. Rivetus in c. 24. Gen. 57. Exercit. 111.
• * 1.408

  Abbot against Bishop.
• * 1.409

  Id. Ib.
• * 1.410

  Dr. Clark.
• * 1.411

  In a Synod at London Anselme forbad Priests marriage in England, and in the next yeer were discovered a great company of Sodomites among them.
• * 1.412

  Veteres Patres Cyprianus, E∣piphanius, Hieronymus, si quis fortè vo∣verit se velle vivere vitam cae∣libem, & postea vivat impurè, nec possit incondia cupiditatum cohibere, satius esse dicunt, ut ducat uxorem, & sese castè gerat in matrimonio, at que illud ip∣sum matrimonium, vetus pater Augustinus, ratum & firmum esse judicat, nec oportere revocari: Isti, eum qui se voto semel obstrinxerit, quantumvis uratur postea, quantumvis scortetur, quantumvis flagitiosè, & perditè contaminetur, tam••u illura non sixunt uxorem ducere: aut si fortè duxerit, tamen negant illud esse matrimonium: & satius multo & sanctius esse do∣••••nt, cono••binam aut scortum alere, quam ita vivere. Mocket. Apol. Eccles. Anglic.
• * 1.413

  I finde the Po∣lander had rea∣son when he said that the Society of the Jesuites was a Sword, whose Scabbert was in France, but the handle of it in Spain, or at Rome, where the General of the Jesuites abides; for the first motion to draw this Sword comes from thence. A Refut. of C••tto••'s Letter to the Queen Regent.
• * 1.414

  Vide Am••s. l. 2. de ••onsc. c. 1••. dc lacta Spiritus & carnis. See also Mr. M••nton on Jam. 4. 7. p. 419. & 426.