A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.

Hitherto we have treated of the rule and square of our Sanctification, viz. The ten Com∣mandements:

Now wherein is the effect or exercise of Sanctification seene?

IN unfeigned repentance,* 1.1 and new obedience springing from thence. For the fruits of Sanctification, are; First, inward vertues, whereby all the powers of the minde are rightly ordered. Secondly, the exer∣cise of the same, by putting those heavenly and sanctified abilities to ho∣ly use and service.

If then the exercise of Sanctification be first seen in repentance, what is repentance?

An inward and true sorrow for sinne,* 1.2 especially that we have offended so gracious a God, and so loving a father; together with a setled purpose of heart, and a carefull endeavour to leave all our sinnes, and to live a Christian life, according to all Gods Commandements, Psalme 119. 57. 212. Or a turning of our selves to God, whereby wee crucifie and kill the corruptions of our nature, and reforme our selves in the inward man, according to Gods will.

What is it to crucifie the corruption of our nature?

It is freely, and with all our heart to be sorry that we have angred God with it, and with our other sinnes, and every day more and more to hate it and them, and to flye from them.

How is this wrought in us?

It is wrought in us, partly by the threatning of the Law, and the feare of Gods judgements, but especially increased by feeling the fruit of Christ his death, whereby we have power to hate sin, and to leave it: For when the sinner is once humbled with the terrours of the Law; he flyeth to the comforts of the Gospell: and he there seeth in Christ Crucified, not onely the mercy of God, discharging him of all his sinnes;

but also how deep the wounds of sin are, wherewith he hath pierced his Saviour, Zach. 12. 10. and how severe the wrath of God is against sin, even to the slaughtering of his owne Son; and hence 1 Peter 4. 1. com∣meth he to hate his sins, Psalme 97. 10. as God hateth them, and to look backe thereon with godly sorrow, 2 Cor. 7. 10. resolving for ever after to forsake them all.

How is the reformation of our selves newnesse of life wrought in us?

Onely by the promise of the Gospel, whereby we feele the fruit of the rising again of Christ.

What doth ensue hereof?

Hereby we are raised up into a new life, having the Law written in our hearts, and so reforme our selves.

Wherein then doth repentance properly consist?

In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us, to the good which it requireth of us, Rom. 12. 1, 2. Esa. 1. 16, 17.

What is required in respect of the evil we turne from?

First, knowledge of the evill, then a condemning of the same, together with a judging of our selves for it, and then with godly sorrow for that which is past, a hatred of it for ever, and all this because it is sin, and dis∣pleaseth our God.

What is required in regard of the good we turne unto?

First, a knowledge and approbation of good to be done, with a pur∣pose of heart to doe it: then, an earnest love of the same, shewed by care, desire, and endevour.

Can men repent of themselves, or when they list?

No, for it is the gift of God, given unto them that are born againe.

Is it sufficient once to have repented?

No, we must continue it alwayes in disposition, and renew it also in act, as occasion is given by our transgressions, and Gods displeasure: for there is none of Gods Saints but alwayes carrying this corruption about them, they sometimes fall, and are farre from that perfection and good∣nesse which the Lord requireth, and therefore stand in need of repentance so long as they live.

When then is this repentance to be practised of us?

The practice of repentance ought to be continually,* 1.3 an abhorring of e∣vill, and cleaving unto that which is good, Rom. 12. 9. for as much time as remaineth in the flesh after our conversion, 1 Pet. 4. 2, 3. yet at times there ought to be a more speciall practice and renewing thereof; as after grie∣vous falls, Psal. 51. in feare of eminent judgements, Amos 4. 12. Gen. 33. 2, 3, &c. or when we would fit our selves to receive speciall mercies, Gen. 35. 2, 3, &c.

In what manner must the especiall practice of repentance in such cases be performed?

There must be

• 1. A serious search and enquiry after all sins, Lam. 3, 40. as Traitors against God; but especially speciall sins, Ier. 8. 6. Psal. 18. 23. as the Arch-rebels.
• 2. Humble confes∣sion of Sins,
  • 1. Of necessity unto God, with shame of face, and true sorrow of heart, Prov. 28. 13. Ier. 31. 18, 19.
  • 2. Vnto men conditio∣nally, Luk 17. 9. viz. if either
    • 1. The Church, for satisfacti∣on of the publike offence, do enjoyne open acknowledg∣ment, 2 Cor. 2. 6. Or,
    • 2. Some personall wrong de∣demand private reconcilia∣tion, Luk. 17. 4. Or,
    • 3. The weaknesse of the la∣bouring Conscience do re∣quire the secret assistance of a faithfull and able Minister or brother, Iames 5. 16.
• 3. Fervent and faithfull prayer, Psal. 51. 1, 2, &c. to God in Christ, both for pardon of what is past, verse 7. and for supply of re∣newing grace for the time to come, verse 10.
• 4. Promise of amendment and satisfaction to such as we have en∣dammaged.

Seeing many doe falsly pretend that they repent, how may we know that our repentance is true?

A true triall of un∣unfained repentance may be taken,

• 1. From the generality of it, viz. if it extend to the abhorring and shunning of all sins, Psal. 119. 128, 139, 24. and to the love and practice of all duties without reservation, Psal. 119. 6.
• 2. From the thorow performance of each part, viz.
  • 1. Hatred of sin, in spirituall warfare against it, and that even unto blood, if need be, Heb. 12. 4.
  • 2. Of the love of righteous∣nesse, in bringing forth fruit worthy amendment of life, Matth. 3. 8. to wit, good works.

What is the spirituall warfare?

The daily exercise of our spirituall strength and armour against our adversary,* 1.4 with assured confidence of victory; for the state of the faith∣full in this life is such, that they are sure in Christ, and yet fight against sin, there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh, against the motions of the De∣vill, and enticements of the world.

How shall we overcome these enemies?

By a lively faith in Christ Iesus.

What is then our principall strength?

The powerfull assistance of God in Christ, Ephes. 5. 10. who hath

loved us, whereby we become more then conquerous, Rom. 8. 37.

What is our spirituall Armour?

The compleat furniture of saving and sanctifying graces,* 1.5 called there∣fore the Armor of righteousnesse, 2 Cor. 6. 7. and the Panoplie, or the whole armor of God, Eph. 5. 11, 14, &c. viz.

1. The girdle of verity and sincerity.

2. The breastplate of righteousnesse, that is, holinesse of life, and good conscience.

3. The shooes of the preparation (or resolution to goe through with the profession) of the Gospell of peace.

4. The shield of Faith.

5. The helmet of the hope of salvation.

6. The sword of the Spirit, which is the sound knowledge, and wise application of the Word of God.

7. Finally, continuall and instant prayer in the spirit.

Who are the Adversaries in the spirituall conflict?

They are either our friends proving us, or our enemies seducing and endangering us.

Who is that friend of ours for our probation, who entreth into conflict with us?

God himselfe, who though he tempt no man unto evill, no more then he can himselfe be tempted, Iam. 1. 13. yet as a Master of defence enureth us to conflict, by contending with us even in his owne person, viz. [ 1] sometimes by probatory commandements, Gen. 22. 1. or sensible appariti∣ons, [ 2] Gen. 32. 24. but more ordinarily by striking our hearts with his terrors, Job 6. 4. withdrawing the comfort of his gracious presence, Psal. 77. 7. [ 3] leaving us for a time to our selves, 2 Chron. 32. 31. that by our fals we [ 4] may acknowledge our weaknesse. Finally, exercising us under the crosse and yoke of outward afflictions, Heb. 12. 5, 6. Rev. 3. 19.

How must we contend with God?

No otherwise then Iacob, Hos. 12. 3, 4. and other holy men have done; that is, by obedience, humility, patience, and fervent prayer unto God, who only inableth us to previle with himselfe, giving us the blessing and name of Israel, Gen. 32. 28.

What are those enemies of ours that seeke to seduce and indanger us?

Whatsoever marcheth under the banner of Satan, the god and prince of the darknesse of this world, 2 Cor. 4. 4. Eph. 6. 12. who sometimes imme∣diately assaileth us with impious and odious suggestions, 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants, namely, the world, 1 Iohn 2. 15. and the flesh, Gal. 5. 24. So that the faithfull in this life have battell, both without, by the temptations of Satan, and the world; and within, by the battell of the flesh against the spirit.

How doe these enemies fight against our soules?

By imploying all force and fraud, to draw us by sin from the obedience and favour of God unto damnation, 1 Iohn 2. 15.

What must we doe being thus assaulted?

We must stand fast, being strong in the Lord, and in the power of his might, and taking unto us the whole armour of God, Eph. 6. 13, 14. that we may be able to resist in the evill daye and to lead▪ captivity captive.

How shall we overcome?

By a lively faith in Iesus Christ.

To come then to these enemies in particular: What call you Satan?

The adversary or enemy of God and his people.* 1.6

How may we be able to stand against his assaults?

First, we must labour to informe our selves, that we may not be igno∣rant of his enterprises or stratagems, 2 Cor. 2. 11.

Secondly, we must boldly resist, Iam. 4. 7. 1. Pet. 5. 9. that is, give no place or ground unto him, Ephes. 4. 27. or admit no conference with him, but rather neglect and despise his suggestions.

Thirdly, we must take the shield of faith in Christ, and his assistance, setting him on our right hand, who is mighty to save, Psal. 16. 8. Isa. 63, 1. whereby we may quech all the fiery darts of the wicked one, Eph. 6. 16.

Forthly, we must brandish against him the sword of the Spirit, that is, the word of God, Eph. 6. 17. after the example of our Saviour, Mat. 4▪ 4. &c. keeping our selves to that only which God revealeth to us, and requi∣reth of us.

What is the first assault of Satan against us?

By subtilty he allureth us to sin, and therefore he is called a Tempter, and a Serpent.

How shall we overcome him in these temptations?

First, by faith in Iesus Christ, who overcame all Satans temptations in his owne person, that so we might overcome him.

Secondly, by resisting the inward motions, and outward occasions of sin.

How shall we doe that?

By beleeving that we are baptized into the death and Resurrection of Christ.

What is the second assault of Satan against us?

He layeth fearfully to our charge our sins committed, and therefore he is called the Devill, and accuser.

How shall we overcome him in these accusations?

First, by faith in Iesus Christ, who hath justified us from all the sins for which Satan can accuse us.

Secondly, by all those comfortable promises of forgivenesse of sins, which in Christ name are made unto us.

What is the third assault of Satan against us?

He seeketh by manifold inward terrors, and outward troubles, to swal∣low us up, and therefore is called a roaring Lyon.

How shall we overcome him in these terrors and troubles?

1. By faith in Iesus Christ, who was heard in all his troubles, to give us assurance, that we shall not be overcome in them.

Secondly, by faith in Gods providence, whereby we know that Satan can doe no more harme unto us, then the Lord doth permit him for our good.

So much of Satan our first enemy:* 1.7 What call you the World?

The corrupt state and condition of men, and of the rest of the creatures, which Satan abuseth as his store-house, or armory of temptations, 1 Iohn 2. 15.

How doth the World fight against us?

By alluring and withdrawing us to the corruption thereof.

What meanes doth it use?

First, it allureth us to evill, with hope of false pleasures, gaine and pro¦fit, preferment and glory of this world, drawing us from our obedience to God, 1 Joh. 2. 16.

Secondly, otherwhiles with feare of paines, troubles, losses, reproa∣ches, it discourageth us from our duty, and allureth us to distrust Gods pro∣mises, Joh. 16. 33.

How may we withstand these temptations of the world?

By our faith, 1 Joh. 5. 4. which setteth a better world, even Gods hea∣venly kingdom before our eyes, and so enableth us both to contemne, Heb. 11▪ 24, &c. and crucifie, Gal. 6. 14. the love of this present world, and to endure manfully the threats and wrongs the reof, Heb. 11. 36, 37. both confessing Christ in perill, and suffering martyrdome for his sake, if we be thereto called, Rev. 12. 11.

How are then the pleasures, profits, and glory of this world to be over∣come?

First, by a true faith in Iesus Christ, who despised all these things to worke our salvation, and to make us overcome them.

Secondly, by faith in Gods word, that feareth us from doing any thing that is against his will.

And how shall we overcome the paines, losses, and reproaches of this world?

First, by a lively faith in Iesus Christ, who suffered all these things to worke our salvation, and to enable us to suffer them.

Secondly, by a stedfast faith in Gods promises and providence, that we shall want no good thing, and that all things seeming hurtfull, shall bee turned to the furtherance of our salvation.

So much of the World, the second enemy: What call you the Flesh?

The corruption of our nature wherein we were borne and conceived.* 1.8

Doth that remaine after Regeneration?

Yea, it dwelleth in us, and cleaveth fast unto us, so long as we carry the outward flesh about us.

How doth the flesh fight against the Spirit?

As a treacherous parte within us, being by Satan stirred up, and in∣vegled with the baits of the world, or discouraged with the evill entrea∣ty thereof, it fighteth on his side against our soule, 1 Pet. 2. 11. That is, our spirituall life and welfare, by continuall lusting against the Spirit, Gal. 5. 24.

How is that?

First, by hindring, or corrupting us in the good motions, words, and deeds of the Spirit.

Secondly, by continuall moving us to evill motions, words, and deeds.

What call you the Spirit?

The holy Spirit which God in Christ hath given us, whereby we are begotten againe.

Doe we not receive the Spirit in full measure and perfection at the first?

No; but first wee receive the first fruits, and afterward daily increase of the same unto the end, if the fault be not in our selves.

How doth the Spirit fight in us?

By lusting against the flesh.

How doth it lust against the flesh?

First, partly by rebuking, and partly by restraining in us the evill moti∣ons and deeds of the flesh.

Secondly, by continuall enlightning and affecting us with thoughts, words, and deeds agreeable to Gods will.

How may we withstand the temptations of our flesh?

By setting before our eyes the patterne of the death of Christ, and arming our selves with the same minde, that it behoveth us also to suffer in the flesh, ceasing from sinne, 1 Pet. 4. 1. hereto craving and imploy∣ing the power of the same death of Christ, to subdue and crucifie our carnall lusts and affections, Rom. 6. 2. &c. Whereto also belongeth the helpe and assistance of the Spirit, for the repressing of our inordinate de∣sires of nature, 1 Cor. 9. 25.

So much of the spirituall fight: what followeth after a man hath gotten the victory in any tempatation or affliction?

Experience of Gods love in Christ, and so increase of peace of con∣science, and joy in the holy Ghost, Rom. 5. 3. 2 Cor. 1. 5.

What followes if in any temptation he be overcome, and through infir∣mity fall?

After a while there will arise godly sorrow; which is, when a man is grieved for no other cause in the world, but for this onely, that by his sin he hath displeased God, who hath been unto him a most mercifull and lo∣ving father, 2 Cor. 7. 8, 9. Matth. 26. 75.

What signe is there of this sorrow?

The true signe of it is this: when a man can be grieved for the very dis∣obedience of God in his evill word or deed, though he should never be punished, and though there were neither heaven nor hell, 1 Pet. 2. 18, 19.

What followes after this sorrow?

Repentance renewed afresh, 1 Cor. 7. 11.

By what signes will this repentance appeare?

By seven, 2. Cor. 7. 11.

1. A care to leave the sin whereinto he is falne.

2. An utter condemning of himselfe for it, with a craving of pardon.

3. A great anger against himselfe for his carelesnesse.

4. A feare lest he should fall into the same sin againe.

5. A desire ever after to please God.

6. A zeale of the same.

7. Revenge upon himselfe for his former offences?

Thus farre of repentance and the spirituall warfare accompanying the same: What are those good workes wherein our new obedience is ex∣ercised?

That which proceeding from a person acceptable, is something of God commanded,* 1.9 performed in right manner, and directed unto a good end: namely, whatsoever thing is done of us, not by the force or con∣duct of nature, 2 Cor. 3. 5. but by the power of the Spirit of Christ dwel∣ling in us, Rom. 8. 10. and according to the rule of the knowne will of God. Rom. 12. 2. unto the glory of God, 1 Cor. 10. 31. the assurance of

our election, 2 Pet. 1. 10, &c. and the edification of others, 1 Cor. 10. 23.

How many things then are needfull for the making of our actions good, and what properties are to be required in good works?

Five:* 1.10

1. They that doe them must first be such as are ingraffed into Christ, and continue in him, that so their persons may be acceptable unto God.

2. They must be agreeable to the Law of God; and he that doth them, must know that he hath a warrant for his action from the Commande∣ment of God.

3. He that doth them, must not only have a warrant for his action, and know that it is lawfull, but he must also doe it in that manner which God hath appointed.

4. He that doth them, must be perswaded in his heart that God allow∣eth them.

5. They must be done to that holy end for which God hath com∣manded them; namely, to glorifie God, and to assure our owne salvation.

Cannot all men doe good works?

No, but only the regenerate, who are for that purpose created anew, and indued in some measure with the spirit of Christ, and power of his resurrection, and carry the Image of God in them, Ephes. 2. 10. 2 Tim. 2. 21.

What say you then of the good works of the unregenerate?

They doe no good works, because they neither are as yet members of Christ, nor doe offer them to God in the name of Christ, and therefore are the evill Tree, which bringeth forth only evill fruit, Mat. 7. 17, &c. Jer. 13. 23.

Is there no difference between those unregenerate, which keep themselves to their owne wives, and those that take other mens: Or between him that stealeth, and him that liveth of his owne labour, though not converted?

Yes verily: For the former actions are civilly good and profitable for maintenance of the society of men, and before God not so abominable as they which are committed against civill honesty; yet comming from some other cause (either of vain-glory, or of servile feare, or opinion of merit) then from faith, and consequently, the love of God, they are no bet∣ter then sins, what shew of goodnesse soever they have.

Is there no concurrence of nature in the doing of a good worke?

Taking nature (in the common sense of Scripture) for that hereditary corruption that cleaveth to all the sons of Adam, Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature, but is altogether contrary thereto, Rom 8. 7. But if we understand by nature, as Rom. 2. 14. the created abilities of soule and body, as the light of reason, liberty of the will, motion of the bodily members, &c. we acknowledge nature not to be the principall mover or guide, Mat. 16. 17. but the things moved and guided by grace in well doing, 1 Thes. 5. 23.

Doe not our good works make us worthy of eternall life, or in some part justifie us, or any whit merit and deserve the favour of God?

No: because,* 1.11

1. We are ten thousand times more indebted to God, then all our

good works, or our selves are worth.

2. We can doe no good thing but that which commeth from God.

3. The righteousnesse which is able to stand in the judgement of God, must be perfect in all respects, but in many things we sin all. And againe, our best works are imperfect, corrupt and defiled with sin, and therefore can deserve nothing at the hands of God, who being perfect righteous∣nesse it selfe, will find in the best works we doe, more matter of damna∣tion then of salvation: wherefore, we must rather condemne our selves for our good works, then looke to be justified before God thereby, Ps. 143. 2. Isa. 64. 6. Iob. 9▪ 3.

Is there no works of man perfectly good?

No worke of a sinfull man is wholly free from sin, neither is there any good worke perfect, no not of the most perfect in this life, by reason of the remainders of corruption, Isa 64. 6. Gal. 5. 17. but only the worke of Christ, in whom alone there was no mixture of sin, 1 Pet. 2. 22.

But when our Sanctification here begun shall be perfected in the world to come, shall we not then be justified by an inherent righteousnesse?

No, but by the imputed righteousnesse of our Saviour Christ, which being once given us, is never taken away from us.

How is pollution conveyed into the good works which God worketh in us?

There is (besides the worke of his owne hand, through the operation of his holy Spirit) a pollution in us, and an infection of ours, which com∣meth from the sin that dwelleth in us: as cleare water put into an uncleane vessell, or running through a filthy channell, receiveth some evill quality thereof.

Wherein doe our good works faile of Gods Iustice?

Partly in the instrumentall causes from which they proceed, and partly in the finall cause or end whereunto they ayme.

What are the instrumentall causes hindring the perfection of our worke?* 1.12

1. Our understanding, in that the worke is not done with knowledge, absolute and throughly perfect.

2. Our memory, in that our remembrance is infeebled, and doth not so fully retaine that which the understanding conceiveth.

3. Our will and affections, in that they are short of their duty.

4. Our body, in that it is not so apt and nimble for the execution of good things as is required.

Expresse this by a similitude.

We are in the instrumentall causes like to a common Labourer, which being hired by the day, worketh with one hand whereas both are requi∣red, or worketh a peece of the day, being hired for the whole.

What is the finall end wherein good works faile?

In that we have not so direct an eye to Gods glory, or the good of our neighbour as is required; but looke asquint, as it were, at those duties which are injoyned us: Like to those Artificers, who preferre their owne credit in their skill before their Masters profit.

If then it be so that sin cleaveth to our best works, and maketh them sin, are not our good works sin? and are not all evill works equall?

No, doubtlesse, be it far from us to thinke it: For their imperfection is sinfull, but the good worke is not a sin, and even in bad actions (as hath

been said) some are better, that is lesse evill and hurtfull then others.

But seeing our works are thus corrupt, how can they please God? and why doth he promise a reward unto them?

First,* 1.13 the reward that God doth promise, is not for the desert of our works, but of his owne grace and mercy.

Secondly, the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ, for whose sake God covering the imperfection, accepteth and accounteth of, and so rewardeth them, as if they were perfect, 1 Pet. 2. 5. Exod. 28. 36, 37, 38.

What Doctrine is hence to be gathered?

A Doctrine of great comfort to the children of God to stir them up to abound in good works, sith they are so acceptable to God and Christ Iesus: for when men know any thing to be delightsome to their Prince, they will withall endeavour & strive for it: how much more then ought we to be pricked forward to the service of God, who quencheth not the smoaking Flaxe, nor breaketh the bruised Reed, Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith, and for his sake? Matth. 10. 42.

Declare now the ends for which good works are to be done.

1. That by them Gods glory may be advanced.* 1.14

2. That by them we may shew our thankfulnesse to God for all his be∣nefits.

3. That by them we may be assured of our faith and election.

4. That by our good workes we may edifie others.

How may we edifie others?

1. By encouraging and strengthening those that are good.

2. By winning those that are not come to God.

3. By stopping the mouthes of the wicked, and of those that are in∣corrigible.

Is it not lawfull to seek our owne praise and merit by our good works?

No; for all our good works are imperfect, and salvation is only merited by the death and obedience of Christ, (as hath been said.)

But will not this Doctrine make men carelesse of well-doing:

No; for they that are ingraffed into Christ, must needs bring forth good works; and good workes are necessary, (as hath been declared) though not for merit, yet for Gods glory, the edification of others, and our owne assured comfort.

Are good works so needfull, that without them we cannot be assured of salvation?

Yes; for though good workes doe not worke our salvation in any part; yet because they that are justified are also sanctified, they that doe no good workes, doe declare that they neither are justified, nor sanctified, and therefore cannot be saved.

Then they must much more be condemned, which commit sinne, and lye in it.

Yea; for such are not onely pronounced to be accursed by the Law, but also the Gospell hath pronounced, that they shall not inherit the king∣dome of heaven.

What consideration may draw us to be zealous in good works?

That if we doe well, we shall have well, as the old saying is.

But that is a hard thing to be perswaded of?

So it is indeed; because our hearts are naturally distrustfull in the pro∣mises of God: As also our flesh, the world, and the devill doe suggest un∣to us, that it is a vaine thing to doe good. Mal. 3. 14.

What remedy is there against this assault?

That it shall be well with them that doe well, by the testimony of God himselfe, commanding the Prophet Esaiah to say so to the righteous, Esa. 3. 10. which ought to teach all men, that laying aside all their owne opi∣nions, and whatsoever seemeth good in their owne eyes, they should rely wholly upon the direction of God.

What may be gathered of this?

That it is better to endanger our selves with obedience to God, then with disobedience to rid our selves out of appearance of trouble.

But why did the Lord thus charge the Prophet?

Because the wicked (as saith Malachi) wearied God with their blas∣phemies, saying, that he delighted in their wickednesse, Mal. 2. 17.

How secondly is that poynt confirmed?

By a continuall practice and experience from time to time, as the friends of Job doe well reason thereupon.

What is the third proofe?

That sith the Lord must doe either good for good, or evill for good; and that it is absurd, yea blasphemous, to say that God doth evill for good; it must needs follow, that he will doe good for good: for if a reasonable honest man would not requite kindnesse with unkindnesse; it can much lesse fall into the nature of God so to doe; especially see∣ing he did then shew kindnesse unto us, when we were enemies unto him.

How fourthly is it confirmed?

In that God is said to write up the good deeds of his servants into his book of Records, as the Kings of the earth are wont to doe, Mal. 3. 16, 17, 18.

But this seemeth not so, sith the wicked doe so triumph over the godly, as if there were no difference?

A difference shall specially appeare at the day of judgement, when by the sentence of the great Iudge the wicked like stubble shall be consumed with fire, and the Sun of righteousnesse shall shine upon the just.

Is there no difference at all in this life?

Yes, inwardly: For the godly in doing well have alwayes a good con∣science, howsoever earthly things goe with them; so that the green Sal∣let of hearbs, or dry bread, is better to them then all the rich mans wealth; because the grace of God goeth with them whither soever they goe, whereas the wicked have a hell in their conscience, how well soever they fare outwardly.

So much of good works in generall: What speciall good works are com∣manded us in the Word of God?

The things which we give unto God,* 1.15 prescribed in the first Table; and the giving of almes to our needy Neighbour, touching which among all the duties of the second Table, our Saviour giveth speciall direction in the sixt of Matthew, where he entreateth of prayer and fasting.

What are those things that we give unto God?

Prayers and Vowes, Psal. 50. 13, 14. & 66. 13, 14. which being speciall parts of Gods worship may not be communicated to any other, Esa. 42. 8. & 48. 11.

What is prayer?

It is a familiar speech with God in the name of Christ,* 1.16 1 John 5. 14. opening the desires of our hearts unto him, and so a lifting up of the mind, and a powring out of the heart before God, for the more ample and free fruition of the good things we have need of, Psal. 50. 15. Jer. 33. 3. Lam. 2. 19. Phil. 4. 6.

How further is the necessity of Prayer considered?

Prayer is a key to open the Store-houses of all Gods treasures unto us;* 1.17 and as by knocking we enter into the place we goe to, so by Prayer we obtaine those things we need. Also as men provide gifts to make way for favour, Pro. 17. 8. so Prayer is a gift to appease Gods anger towards us, and as a hooke to reach those things that are above our reach, and to put by those things that stand in our way and let us. Adde hereunto, that it is so necessary, as without it the use and enjoying of the things we have is unlawfull, 1 Tim. 4. 5. For as if we take any thing that is our Neighbours without asking him leave we are accounted Theeves, so to take any thing of Gods (whose all things are) without asking them at his hand, is Felo∣ny. Finally, Prayer is a principall meanes serving for the strengthening and encreasing of Faith, and for the further advancing and more plenti∣full effecting of the outward meanes of salvation, Jude 20. 1 Thess. 5. 17, 18. Psal. 4. 6, 7. And therefore the Apostles did not onely say unto Christ, Increase our faith, Luk. 17. 5. but also, Lord teach us to pray as John taught his Disciples, Luke 11. 1.

What gather you hence?

That we can never honour God aright, in calling upon his name, unlesse wee bring faithfull and feeling hearts before him, James 1. 6, 7. 1 Sam. 1. 16.

Describe Prayer yet more largely?

It is a religious calling upon God alone in the name of Christ,* 1.18 by the titles wherewith in the Scripture he is set forth unto us, as well thereby to doe service and homage unto the Lord, as to obtaine those further things and Graces that are necessary for us. Or thus. It is the holy re∣quest of an humble and sanctified heart, together with thanksgiving Phil. 4. 6.) offered by the power of the spirit of Prayer (Rom. 8. 26.) as a speciall service unto God (Psal. 50. 15.) in the name of Christ (John 14. 14.) in behalfe of our selves and others, (Ephes. 6. 18.) with assurance to be heard in what wee pray for according to the will of God, 1 Iohn 5. 14. Iames 1. 6.

Why doe we call it a request with thanksgiving?

Because in all our Prayers there must both petition of the good things we need, and thankfull acknowledgment of those things we have obtai∣ned, (1 Thess. 5. 17, 18.) As for those formes which containe neither sup∣plication nor giving of thanks, as the Articles of the Beleefe, the Deca∣logue, &c. they may, and ought, for other good purposes, be committed to memory and rehearsed, Deut. 6. 7. but to use them as Prayers savoureth

of deep ignorance, if not of superstition, Matth. 6. 7.

Why doe you call it the request of the heart?

Not to exclude the use of bodily gesture, much lesse of the voice and tongue, in the action of Invocation, (therefore called the Calves of the Lips, Hosea 14. 2.) but to shew, first, that the heart is on our part the prin∣cipall mover and speaker in prayer, from whence both voice and gesture have their force and grace, 1 Cor. 14. 15. Psal. 45. 1. & 108. 1.

Secondly, that Prayer on sudden occasions may be secretly and pow∣erfully offered, and is of God heard and accepted, when neither any voice is uttered, nor any bodily gesture employed, Exod. 14. 15. Ne∣hem. 2. 4.

Why doe you adde, Of an humble and sanctified heart?

Because as in generall none can pray, or doe any thing acceptable, Psal. 109. 7. but such as are truely regenerate and sanctified unto this and every good work, Psal. 51. 15. so in speciall (and for the present action of prayer) it is required as the summe of all sacrifices, that the heart be humble and contrite, Psal. 51. 17. acknowledging it owne unworthinesse by reason of sinne, Dan. 9. 8, 9. feeling the want of Gods grace and mercy, Psal. 143. 6. and submitting it selfe unto him, willing to be beholding for the least de∣gree of favour, Luke 15. 18, 19.

What then is required of us, that our prayers may be holy?

1. That we pray with faith and assurance that God for Christ sake wil heare us.* 1.19

2. That we pray with feare and reverence of God.

3. That we pray with humility, and a lively sense of our owne unwor∣thinesse to obtaine any thing at Gods hands.

4. That we pray with a true feeling of our owne wants, and an earnest desire to obtaine those things for which we pray.

5. That our affections be agreeable to the matter for which we pray.

6. That we purpose to use all good meanes for the obtaining of those things for which we pray.

In brief, these be the speciall properties of true prayer. It must be

1. In faith, without wavering, Iames 1. 6.

2. In truth, without faining, Psal. 145. 18.

3. In humility, without swelling, Luke 18. 13.

4. In zeale, without cooling, Iames 5. 16.

5. In constancy, without fainting, Luke 18. 1.

What learne you hence?

That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers, in conscience of their owne frailties and infirmities, Esa. 38. 14, 15. Psal. 77. 9, 10. & 32. 3, 5.

What is the spirit of Prayer?

An especiall grace and operation of the holy Ghost, Iude 20. called therefore the spirit of grace and supplication, Zachary 12. 10. enabling us to powre out our soules unto the Lord, Psalme 62. 8. with sighes that cannot be expressed, Romanes 8. 26. For the holy Ghost must bee our helper in prayer, to teach us both what to pray, and how to pray, Rom. 8. 26.

To whom must we pray?

To God alone,* 1.20 and to none other. For 1. He alone is the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer, Psal. 65. 2. Rom. 8 27.

2. He is able to grant whatsoever we demand, Eph. 3. 20.

3. He challengeth our faith and confidence, without which we can∣not pray, Rom. 10. 14. Wherefore seeing he alone heares all prayers, heales all sins, knowes all suiters, Jer. 31. 18. 2 Chron. 7. 14. & 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pitty all, and power enough to relieve all our wants and necessities, to him alone we are to pray, and to none other.

What learne you hence?

That seeing the Scripture forbiddeth us to communicate Gods honour to any other, Isa. 42. 8. & 48. 12. such as pray either to Saints or Angels, Col. 2. 18. have forgotten the name of their God, Psal. 44. 20. which con∣demneth those of the Church of Rome, who would have us to pray to Angels and Saints departed.

Whether must we direct our prayers, to the Father, or the Sonne, or to the Holy-Ghost?

We must pray to the Trinity of Persons in the Vnity of the Godhead; that is to say, to our God in Trinity.

In whose name, or for whose sake must we pray to God?

In the only name,* 1.21 and for the only sake of his Sonne our Lord Iesus Christ, Dan. 9. 17. Iohn 16. 23, 24. the alone Mediator between God and man, 1 Tim. 2. 5. As of propitiation, so or intercession, 1 John 2. 1, 2. Rom. 8. 34. who through the vaile of his flesh, and merit of his bloud, hath pre∣pared for us a new and living way, whereby we may be bold to enter into the holy place, Heb. 10. 19. in whom alone we are made the children of God, and have liberty to call him Father, Gal. 4. 5. Finally, in, with, and for whom God giveth all things that be good to his Elect, Rom. 8. 32.

Who are condemned by this Doctrine?

They of the Church of Rome, who teach us to pray in the name of Saints, and make them to be our Mediators between God and us.

For whom are we to pray?

For our selves and others,* 1.22 us and ours; in a word, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. because they beare the common Image of God, Jam. 3. 9. and bloud of mankinde, whereof we are all made, Act. 17. 26. unlesse it be apparent that any one hath committed the unpardonable sin, 1 John 5. 16. But principally, for such as are our brethren in Christ, and of the houshold of faith, Eph. 6. 18. Gal. 6. 10.

Secondly, for all sorts and degrees of men, especially publick persons, as Rulers, and such as are in authority, 1 Tim. 2. 2. Ministers that watch over our soules, Eph. 6. 19. Col. 4. 3, &c.

What assurance have we that we shall be heard in what we pray for?

1. Because we pray to that God that heareth prayers, Psal. 65. 2.

2. And is the rewarder of all that come unto him, Heb. 11. 6. and in his name to whom who so asketh, God denieth nothing, Iohn 11. 42. and ther∣fore howsoever we are not alwayes answered at the present, Psal. 77. 1. or in the same kind that we desire, 2 Cor. 12. 9. yet sooner or later we are sure to receive even above that we are able to aske or thinke, if we con∣tinue

with constancy, patience, and importunity to sue unto him accor∣ding to his will, Luke 11. 5. & 18. 1. 1 Iohn 5. 14.

What things must we come to God in prayer for?

Not for trifles and toyes, but for things needfull and necessary, and such as God hath made us promise of; some whereof doe immediately concerne the glory of God, others the necessity of man; either in things belonging to this present life, or those especially which belong to the life to come.

But how can we remember all the promises that God hath made there∣in to ground our Petitions, especially being unletter'd?

There are generall promises, that whatsoever wee shall aske accor∣ding to his will, it shall be given us, 1 John 5. 14. Againe, whatsoever we read or heare that the servants of God have uncontrollably demanded in the Scriptures, or without speciall calling; that is a good warrant for us to demand at the hands of God.

Where then is that will of God revealed, according whereto we must di∣rect our prayers?

Throughout the whole booke of the Scriptures of God, which en∣forme us as concerning other duties, so especially concerning this of pray∣er. Recording also for this purpose many excellent prayers, as of Moses, David, Daniel, Nehemiah, Paul, &c. But most absolutely in that passage or portion delivered by our Saviour himselfe; and therefore commonly called, the Lords Prayer.

What learne you from thence?

That for helpe of our weaknesse and rudenesse in prayer, we are to look to the prayers of the holy men of God, set downe in Scripture, accor∣ding to the state wherein they were at the time of those prayers, may best sort with the speciall cases wherein we are when we pray. But especial∣ly, and above any other, yea above all of them together, wee are to looke unto that most absolute prayer which our Saviour Christ hath taught us in the Gospell.

VVhat is the speciall end and use of Prayer?

To recover our peace, and to nourish our communion with our God, Dan. 9. 9. Phil. 4. 6, 7. John 17. or 1 John. 1. 7.

What gather you hence?

That such as have least care, and make least conscience to call up∣on him, have also least acquaintance and acceptance with him, Psalme 14. 3.

What is the excellency of this duty?

It setteth head and heart, and all our best affections aworke, giving God the praise of his Majesty and mercy, goodnesse and greatnesse both toge∣ther, 1 Sam. 10. 12, 13. Jam. 5. 13. 14. Psal. 50. 23. and therefore it is com∣pared to Incense or sweet perfume, Psalme 141 2. for that it is acceptable to the Lord, as perfumes are to men; and to the drops of honey, as it were dropping from the lips of the Church, as from an honey-combe, Cant. 4. 11. Thy lips ô my Spouse drop as the honey-combe, honey and milk are under thy tongue.

How can God so infinitely wise, take delight in our Prayers that are so rude?

Because in Christ he taketh us for his children; and therefore as Pa∣rents, rather take pleasure to heare their children stammer, then some other to speak eloquently; so doth the Lord take pleasure in the weake prayers of the Saints.

Hitherto of Invocation and Prayer in generall: what are the parts thereof?

Two principally,* 1.23 (Psalm 50. 15. 23. 1 Thes. 5. 17, 18. 1 Tim. 2. 1. Phil. 4. 6. Petition, or Request, (properly called Prayer) whereby we crave things needfull; and Thanksgiving, or Praise, whereby we magnifie the goodnesse of God, and give thanks for benefits received; to both which is annexed, confession of sinnes, and of the righteous judgement of God against them: at the view whereof we being humbled, may come more preparedly to prayer in both kindes.

What is Petition?

Petition,* 1.24 (or prayer properly so called) is a religious calling upon the name of God, by sute or request; in which we desire and beg all things necessary, Luke 11. 1, 2. 3. Phil. 4. 6, 7. Psalme 50. 15. And it is ei∣ther for things of this present life, with this exception, so farre forth as the same shall bee thought good unto the wisdome of God; or (and that especially) for the things of the life to come, without excepti∣on, Matth. 8. 2. 2 Sam. 15. 25. 26.

What learne you of this; that it is a religious calling upon God?

First, that we may not rush unadvisedly into Gods presence, but ap∣proach his Throne with feare and reverence, Heb. 12. 28. Eccl. 5. 1.

Secondly, that the best hearing is in heaven, and readiest help from Gods hand, 2 Chron. 7. 14.

What doe you meane by calling upon God?

Not the calling of the tongue, but the cry of the heart; as Hannah cal∣led upon God, when her voyce was not heard, 1 Sam. 1. 13. and Moses cryed unto the Lord, when yet he spake not a word, Exod. 14. 15.

VVhat gather you hence?

That the heart without the tongue, may pray with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vaine bab∣ling, Matth. 6. 7.

What doe you meane by the name of God?

God himselfe considered in his attributes and properties, whereby (as men by their names) hee is knowne unto us. Exod. 34. 6, 7. Psalme 145. 12, &c.

What learne you hence?

First, that neither any may claime, nor we may yeeld this duty, but where we may find the power and properties of the Deity, Psa. 44. 20. 21.

Secondly, that it is a good ground of prayer to stay our hearts on such of Gods properties, as are best suiting with our necessities, 2 Chron. 20. 6, 7, 8, 9. Neh. 1. 5.

Thirdly, that they that will not settle their hearts on God alone by faith can never lift up their hearts to him alone in prayer, Rom. 10. 14. Psal. 44. 20. Lam. 3. 41.

Fourthly, that in every state and condition, they that pray best, speed best, and live best, Dan. 9. 23. Psalme. 50. 15. & 66. 18, 19.

It seemeth to be of no use to make our Petitions to God, seeing he both knoweth what we want, either for his glory or our good, and hath de∣termined what to bestow upon us?

Yes verily: we must aske, and that continually; that is, at set times, without intermission, by the Commandement of Christ himselfe, bidding us aske and we shall receive, seeke and we shall find, knocke and it shall be opened to us, Mat. 7. 7. wherein we should rest: For as God hath fore-appointed all necessaries to be given us; so hath he also appointed the meanes whereby they should be brought to passe, whereof Prayer is a chiefe.

What other reason have you for this?

We should therefore pray for the things we have need of, that having received them, we may be assured we had them of God, and not by acci∣dent or fortune, as naturall men say.

What, doth not God oftentimes bestow his benefits without Prayer?

Yes: both upon the wicked, either to provoke them to repent, or to make them inexcusable; and upon his owne children: even as a loving father, in regard of his ignorant, and sometimes negligent childe, doth give things unasked, even so doth God towards his.

Why will the Lord have us beg his blessings of him?

To exercise our faith in seeking, Mat. 7. 7. and our patience in waiting, Jam. 5. 10, 11. as also to stir up a feeling of our wants, Mat. 15. 22. and to quicken our affections unto good things, Phil. 4. 6.

What gather you hence?

That where the heart is faithlesse, the Prayer must needs be fruitlesse; for according to our faith it shall be unto us, Luk. 18. 11, 14. Iam. 1. 6, 7.

But why doth not he answer when we aske, but delayes to help us when yet he sees and heares us?

Because we are sometimes too haughty, and he will humble us; some∣times too hasty, and he will curbe us, 2 Cor. 12. 7, 8, 9. sometimes we faile in the matter asking, we know not what; sometimes in the manner asking, we know not how; and sometimes in the end, asking we know not where∣fore, Iam. 4, 2, 3.

Doth he not sometimes delay us, when yet he purposeth to answer us?

Yes he doth:

First, because he loves to heare the voice of his owne spirit in us, Rom. 8. 26, 27.

Secondly, because the suite may be good, and yet the season not so meet for us, Rev. 6. 10, 11. Acts 1. 7.

Thirdly, he takes pleasure in our constancy, being a fruit of faith and fervency, Luk. 18. 1. Mat. 15. 27, 28.

Fourthly, because such blessings as are won by long and strong pray∣ers, are alwayes esteemed very highly, received in humility, enjoyed in so∣briety, and imployed faithfully for mans good and Gods glory, 1 Sam. 1. 20, 21. 1 Chron. 29. 14, 15.

What gather you hence?

That if we faint not in praying, we shall in due season be sure of a bles∣sing, Luk. 18. 7, 8. And that when our God denyes us, or delayeth us in that which seemes good unto us, even then he gives us that which he knowes is better for us, 2 Cor. 12. 8, 9.

What good meanes may we use to obtaine the gift of prayer in some mea∣sure?

1. To get some true feeling of our misery,* 1.25 for sense of misery breeds suit for mercy, Matth. 15. 22.

2. Bring hungring and thirsty soules after grace and good things, Psal. 42. 1, 2. when the soule panteth most, the soule prayeth best.

3. Gather principles of knowledge, that the head may guide the heart, 1 Cor. 14. 15. for what we know is worth the having we will not lose for the asking.

4. Consider the examples of Gods servants in like sorrowes, and make like suits, Dan. 9. Nehem. 9. be thou as they were to him, and he will be to thee what he was to them.

5. Be well perswaded of Christs ordinance, Master teach us to pray; Luke 11. 1. and of Gods acceptance, reckon of him as of our father, Matth. 6. 5, 9. for according to our faith it shall be unto us.

6. Be resolute against sin, neither living in grosser iniquities, nor allow∣ing lesser infirmities, Rom. 7. 15. so he will never shut out our prayers, not with-hold his mercies from us, Psalme 66. 19, 20.

7. In reading or hearing turne precepts into prayers; Lord give what thou commandest, and command what thou wilt: Duties enjoyned, gra∣ces commended, blessings promised, and cursings threatned, do all quic∣ken us to prayer, and furnish us with matter for the same, Matth. 5. 6, 7. Rom. 12. Ephes. 6.

But when for all this our prayers are few and faint, cold and weak, what speciall helps may we then have against our infirmities?

None better then to pray for the spirit of prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, measure, and matter, to lay open all our necessities, Rom. 8. 26. Luke 11. 13. And se∣condly, call others which are best acquainted with the practice and power of prayer, to pray with us, being present, Iames 5. 14. and for us, being absent from us, Rom. 1. 9.

What be the signes of a sound prayer?

1. To use all other good meanes carefully, Acts 27. 23, 31.

2. To seek Gods glory principally, Exod. 32. 11, 12.

3. To desire the best things most earnestly, Col. 1. 9, 10, 11.

4. To aske nothing but what Gods Word warranteth us, 1 Iohn 5. 14.

5. To wait patiently till he heare and help us, Psal. 40. 1. Iam. 5. 10, 11.

What motives may we have to stirre up our hearts to this duty?

Many and good:* 1.26 Because prayer is the voice of Gods spirit in us, Rom. 8. 26. a jewell of grace bequeathed by Christ unto us, Luke 11. 2. It is the hand of faith, the key of Gods treasury, the soules Solicitor, the hearts Armour-bearer, and the mindes interpreter, Matth. 7. 7. Ephes. 6. 18. It procureth all blessings, preventeth curses, 2 Chro. 7. 14. sanctifieth all crea∣tures, that they may doe us good, 1 Tim. 4. 5. seasoneth all crosses, that they can doe us no hurt, 2 Cor. 12. 18. Lastly, it keeps the heart in humi∣lity, the life in sobriety, strengtheneth all graces, overcommeth all temp∣tations, subdueth all corruptions, purgeth our affections, makes our du∣ties acceptable to God, our lives profitable unto men, and both life and death comfortable to our selves, Acts 9. 11. Eph. 6. 18. Iude 20. Act. 4. 24. & 7. 5, 9.

What are the lets and hinderances of Prayer?

There be some which hinder the power of it,* 1.27 as our ordinary infirmi∣ties, Mark 9. 23, 24. other which hinder either the practise or the fruit of it, as our customary and grosser iniquities, Psalme 66. 18.

What are the infirmities that weaken the power of Prayer?

Roving imaginations, inordinate affections, dulnesse of spirit, weaknesse of faith, coldnesse in feeling, faintnesse in asking, wearinesse in waiting, too much passion in our owne matters, and too little compassion in other mens miseries, Psalme 32. 3, 4. Marke 9. 24. Isa. 38. 13, 14. Ionah 4. 2, 3.

What be the customary iniquities which hinder the practise of Prayer?

1. The prophanenesse of the Atheists, in not calling upon God, Psal. 14. 4.

2. The sottishnesse of the Papists, lifting up their hearts and hands to base Idols, Psal. 44 20.

3. The sensuality of the voluptuous drowning all his desires in de∣lights, and his prayers in pleasures, 2 Tim. 2. 3, 4.

4. The stupidity of worldlings, that thinke they have no need of pray∣ing, but of carking and caring, toyling and moyling in the world, Luke 12. 17, 18. Phil. 3. 19.

5. The foolishnesse of the malitious, which because they will not for∣give their brother a 100 pence, cannot pray to God to forgive them the 1000 Talents, Mat. 18. 32.

What be the grosse sins that shut the eares of the Lord, and hinder the fruit of our Prayers?

1. Gracelesse hypocrisie, drawing neare with our lips, but having our hearts far from him, Isa. 29. 13.

2. Shamelesse impiety, when turning our eares from his precepts, he turneth away his from our prayers, Prov. 28. 9.

3. Senselesse impenitency, when the cry of our sins unrepented of, drownes the voice of our prayers that are offered, Zach. 7. 13.

4. Mercilesse cruelty, when we either cause or suffer the afflicted to cry without hearing; the Lord hearing us cry in our affliction without helping, Gen. 42. 22.

What is the generall subiect of our requests?

Good,* 1.28 or evill; Good to obtaine it, and evill to remove or prevent it, Col. 1. 9. 2 Thes. 3. 1, 2. That wherein we pray for good things is called sup∣plication, 1 Tim. 2. 1.

That wherein we pray against evill, is called Deprecation.

What doe you meane by Good or Evill?

Whatsoever is helpfull or hurtfull, either for soule or body, goods and graces, sins and sorrowes, mercies and judgements, in spirituall or in car∣nall things, Phil. 1. 9. Luke 18. 13. Dan. 9.

What gather you hence?

1. That as Prayer is the key of the heart, to open all our necessities un∣to God, Iames 2. 9. so it is also the key of his treasury, to obtaine his mer∣cies from him, Mat. 7. 7.

2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever, Rom. 8. 26, 27, 32. and that so long as we can pray, the greatest evill cannot hurt us, Ionah 2. 1. 2 Cor. 12. 7, 8. nor

the greatest good without Prayer, can ever bee profitable unto us; 1 Tim. 4. 5.

Are we only bound to pray for our selves by request for good and against evill things?* 1.29

No; we are also bound to pray likewise for others; which kinde of prayer is called Intercession, 1 Tim. 2. 1, 2.

What is Intercession?

It is the sute of the heart unto God for the good of others. As Abra∣ham prayed for Abimelech, Gen. 20. 17. Jacob for his sonnes, Gen. 49. Paul for the people, 1 Thes. 1. 2. and they for him.

Why doth the Lord require this duty of us?

1. For communicating our gifts and his graces, James 5, 5. 14, 15.

2. For nourishing our love.

3. For increase of our comforts.

4. For mutuall support and reliefe in all crosses.

What gather you hence?

That all such persons as are linked together in neerest bonds of socie∣tie, are also mutually bound to discharge this duty, 1 Tim. 2. 1, 2. James 5. 10. As first, in the houshold of Faith, the stronger is to pray for the wea∣ker, that he faile not, Phil. 1. 9. and the weaker for the stronger, that hee fall not, 2 Thes. 3. 1, 2.

Secondly, the Soveraigne for the Subject, that he may obey in piety and loyalty, 2 Cor. 6. 13, 14. The Subject for the Soveraigne, that he may rule in righteousnesse and religious policy, 1 Tim. 2. 1, 2. and so in all socie∣ties, whether of publick assemblies, or private families. Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19.

What followeth of all this?

Strong consolation, that when we finde small power or comfort in our prayers, the Lord hath ordained that we may seeke and finde both in the prayers of his Church and children, James 5. 14, 15. Acts 12. 5. 7.

You have now spoken of the first part of Invocation, namely Petition: what followeth?

The second; which is Praise and Thanksgiving, 1 Thes. 5. 18.

What is this Praise and Thanksgiving?* 1.30

It is a reverent calling upon the name of God, wherein the heart being cheared with some taste of his goodnesse, acknowledgeth all from his mercy, and purposeth all for his glory, Luke 10. 21. 1 Chron. 29. 10, 11, 12, 13. And it is either in praising all his goodnesse, wisedome, power, and mercy; and generally for the government of his Church; or for those particular favours, that by Petition wee have received from his mercifull hand.

Whence doth this duty of praise arise?

As Petition ariseth from the feeling of our miserie: so praise from the feeling of Gods mercy: Petition beggeth what we want, and praise acknowledgeth what and whence we have it, Rev. 15. 3. 1 Chron. 29. 12.

What gather you hence?

That when the Lord hath granted unto us our Petitions, we are forth∣with bound to render unto him his due praises, Exodus 15. 1, Psalme 66. 19, 20.

Wherein doth this duty of praise specially consist?* 1.31

1. In emptying our selves of all worthinesse, Gen. 32. 10.

2. In acknowledging him the author of every good gift, and fountaine of living waters, James 1. 17. Jer. 2. 13.

3. In speaking good of his name unto others, Psalme 40. 9, 10.

4. In rejoycing before him in all his mercies, Deut. 26. 11.

5. In resolving to bestow all for his honour and service, 1 Chro. 29. 2, 3.

Wherefore doth the Lord require praise and thanksgiving at our hands?* 1.32

First, because it is the fairest and sweetest fruit of true Piety, Psal. 92. 1.

Secondly, it entirely preserveth Gods glory.

Thirdly, it boweth the heart to true humility.

Fourthly, it is the condition of the Covenant, when he gives and wee receive any mercy, Psalme 50. 15.

Fiftly, it provoketh others to faithfulnesse and cheerefulnesse in Gods service, Psalme 95. 1.

Sixtly, it maintaineth the intercourse of mercies and duties betwixt God and man.

What be the properties of true praise?

1. It must be faithfull,* 1.33 without glossing, with a simple, not with a dou∣ble heart, Psalme 145. 18.

2. It must be plentifull. Psalme 18. 1, 2. If God give his mercies by showers, we may not yeeld our praises by drops.

3. It must be cheerfull, 1 Chron. 29. 14. hee gives freely, and wee must offer willingly; for he loves a cheerefull giver, 2 Cor. 9. 7.

4. It must be powerfull with the best measure, with the best member Psalme 81. 1, 2.

5. It must be skilfull, in the best manner, suting his severall properties, with their due praises according to the nature of the present blessings, Ex. ••5. 2. 3. Psal. 144. 1, 2.

6. It must be continuall, as long as his mercy endureth, and life lasteth, Psal. 146. 1 Thes. 5. 18.

What meanes may we use to attaine unto this duty?

1. Serious consideration of the great things hee hath done for us so vile creatures,* 1.34 1 Sam. 12. 24.

2. To desire to taste Gods love in the least of his mercies, Genesis 28. 20, 21.

3. To give him a taste of our love in the best of our services, Psalme 116. 12.

4. To rest content with our allowance, and estate wherein he hath set us, Phil. 4. 11.

5. To compare our estates with many of Gods Saints, who want ma∣ny comforts which we enjoy, and feele many sorrowes which wee feele not, Psalme 147. 20.

6. To be faithfull in all Talents, and fruitfull in all graces, will be great meanes to make us praise God in all his mercies, Matth. 25. 23. Phil. 1. 11.

What motives have we to provoke us to this praise?

1. It is a good,* 1.35 comely, and pleasant thing to praise God, Psal. 147. 1.

2. It is his will thus to be honoured, 1 Thes. 5. 18.

3. It is a duty of Saints and Angels, both here & hereafter, Luke 2. 13, 14.

4. It spreadeth abroad Religion, magnifieth and sanctifieth him that is most high, and most holy, Psalme 145. 1, 2, 3. Esa. 8. 13.

5. It keeps the heart from swelling, and the soule from surfeiting with Gods blessings.

6. It fits the heart for further graces, and provokes the Lord to fresh mercies.

What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things.

1. Contentednesse,* 1.36 Psalme 4. 11.

2. Cheerfulnes in the use of Gods blessings, Deut. 26. 11. Psal. 63. 5.

3. Faithfulnesse in our duties, both of our persons and places.

4. Readinesse to draw others into the fellowship of Gods praise, Psal. 66. 16. & 135. 1.

5. Rejoycing in God, even in the middest of many crosses, Job 1.

6. Fruitfulnesse in good words and works, John 15. 8.

7. A conscionable carefulnesse to take all occasions, and use all means to seale up our love, and set forth Gods glory.

So much of the principall parts of Invocation, Petition, and Thanksgi∣ving: Are we limited and bound in certaine words, how and wherein to pray?

No verily; but we have a prescript rule, and perfect patterne of Pray∣er of all kindes, left us in that prayer which our Saviour Christ taught his Disciples, and in them all succeeding ages, called the Lords Prayer.

What is the Lords Prayer?

It is an absolute Prayer in it selfe;* 1.37 and a Prayer giving a perfect dire∣ction to frame all others prayers by.

It is thought by some not to be a Prayer, but onely a platforme to di∣rect all our Prayers by?

It is both a prayer which we both may, and ought to pray; and also a platforme of Prayer, whereunto we are to conforme, and by which we ought to square all ours: and therefore as St. Matthew biddeth us pray af∣ter this sort, Matth. 6. 9. so St. Luke biddeth us say; Our Father, &c. Luke 11. 2. the one propounding it as the most perfect platforme to be imita∣ted; the other, as the most excellent forme to be used of all Christians.

What is the platforme propounded in this Prayer, whereunto we ought to looke?

It teacheth us both the manner how to pray, and the matter for which to pray. It teacheth us in all our prayers to whom, and through whom, and for what to pray. Also what difference to make of the things we aske, and with what affection we are to come unto God in Prayer.

What are the words of the Lords Prayer?

They are thus set downe in the 6. of Matth. 9. After this manner there∣fore pray yee,

Our Father which art in heaven, &c.

What doe you observe here in generall?

That Prayer is to be made in a language which we understand: for

our Saviour Christ taught his Disciples here in a Tongue which they un∣derstood, and not in an unknowne Tongue; which condemneth the pra∣ctice of the Church of Rome, which teach the people to pray in an un∣knowne Tongue, contrary to Christs practice here, and the will of God, who commandeth us to serve him with all our hearts, and therefore with our understanding as well as our affection.

What are the parts of this prayer?

They are three.

1. A Preface of compellation for entrance into prayer, in the first words, Our Father which art in heaven, &c.

2. A body of Petitions, containing the matter of Prayer, in the words following.

3. A conclusion for shutting up, for confirmation and close of prayer, in the last words, For thine is the Kingdome, &c.

What gather you of this, that there is a preface?

That Christian men are not to come malapertly or rashly without pre∣paration, * 1.38 Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry, to strike with hardnesse and blindnesse &c. those that come not with preparation: And if we make preparation before we come to an earthly Prince, and bethink us of our words and gesture, how much more ought we to doe it when we come before the Prince and Lord of heaven and earth?

How are we to prepare our selves?

Not onely to put off our evill affections, 1 Tim. 2. 8. but even our ho∣nest and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house, family, &c.

What doth the preface put us in mind of?

1. Of him to whom we pray.

2. Of our owne estate in prayer, that we come unto God as to our fa∣ther, with boldnesse, and yet with reverence of that Majesty that filleth the heavens.

What are we taught concerning him to whom we must pray?

That God, and God onely (not any Saint or Angel) is to be prayed unto, Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God, and others in heaven besides him, yet there is none which is our Father in heaven but God alone. Besides that, this being a perfect plat∣forme, a patterne of all prayer, it is evident that all prayers (as in other things, so in this) must be framed unto it.

Why doe you here name the Father?

Because discerning the Persons, we pray to the Father, secretly under∣standing that we doe it in the mediation of the Son, by the working of the holy Ghost; and so come to the first person in the Trinity, by his Son, through the holy Ghost; which forme is to be kept for the most part, although it be also lawfull to pray unto Christ, or to his blessed Spi∣rit particularly, Acts 7. 59. 2 Cor. 13. 13, 14. if so be that in our under∣standing we doe conjoyn them, as those which cannot be separated in any actions either belonging to the life to come, or pertaining to this life.

Why must we pray to the Father in the mediation of Jesus Christ his Sonne?

Because God being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased, Mat. 3. 17. and in whom alone we have liberty to call him Father, Gal. 4. 5.

Why is it required that we pray by the working of the Holy Ghost?

Because the Holy Ghost assureth us that he is our Father: And whereas we know not what to pray, nor how to pray, the Holy Ghost doth teach us both.

What must we be perswaded of, and how must we be affected in Prayer?

Partly concerning

• Our selves.
  • 1. We must be truly humbled, which is wrought in us with a certaine perswasion,
    • 1. Of our sinfull misery and unworthinesse to be helped.
    • 2. Of the glorious Majesty of God in heaven that must help us.
  • 2. We must have a certain confidence we shall be heard, and this is wrought in us by faith, being perswaded that,
    • 1. God loveth us as his owne children in our Lord Iesus Christ.
    • 2. Our Father being God Al∣mighty, he is able to doe whatsoever he will in heaven and in Earth.
• Others.
  • 1. That all Gods people pray for us.
  • 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves.

Why doth our Saviour direct us to give such Titles unto God in the be∣ginning and entrance of our Prayers?

That thereby we may testifie,* 1.39 increase, and strengthen our faith in God, considering what he is to us, to whom we are about to pray, Heb. 11. 6.

What are we taught to consider from this, that we are taught to call God Father?

That God in Christ is become our Father, and giveth us, both the pri∣viledge, John 1. 12. and spirit of sons, Gal. 4. 6. so to call him.

What ariseth from hence?

First, confidence in his fatherly love and compassion towards us as his children, Psalme 103. 13. with assurance of obtaining our suites and desires, 1 Iohn 5. 14, 15. For as young children desire to come unto their Fathers bosome, or to sit upon the knee, or in the Mothers lap: so we by prayers doe creep into the Lords bosome, and as it were, doe stand between the Lords legges, Deut. 33. 3. comming with boldnesse unto him, as unto our mercifull Father, whose bowels are larger in pittifull affection then any parents, yea then the Mothers towards the tendrest childe, if we come with faith and affiance, that he will grant what we require: For if parents will give good things to their children when they aske them, much more will the Lord give his spirit to them that aske it of him, without doubting, Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort, Iames 1. 5. which over∣throweth the long and idle prayers of the Papists, who have not assurance of Gods love towards them in the thing they demand.

Secondly, necessity of duty on our parts: that we both reverence, Mal. 1. 6. and imitate him, Mat. 5. 45. as our Father, Eph. 5. 1. 1 Pet. 1. 17.

Thirdly, that to come in any other name then our Saviour Christs, is abominable, which was figured in Moses, Exod. 24. 2. & 20. 19. and Aaron, Levit. 16. 17. But is notably set forth of the Apostle, 1 Tim. 2. 5. therefore it is abominable to come by Saints, as in Popery they doe.

What is to be considered by this, that we are directed to call him our Father?

The nature of faith, which is to apply it home to himselfe, John 20. 28 Gal. 2. 20. Matth. 27. 46. Also, that our Saviour Christ is the naturall Son, and we his Sons by grace and adoption.

May not a man say in his prayer, My Father?

Yes verily, and that with warrant of our Saviour Christs example, Matth 27. 46.

Why then are we taught here to say, Our Father?

As the word Father directeth us to meditate upon the relation between God and our selves, so the word Our directeth us to meditate upon the re∣lation between our selves, and so many as are or may be the children of the same father with us.

What doth this put us in mind of?

That we must at all times maintain or renew love and peace one with another, but especially when we make our prayers we must come in love, as one brother loveth another, and therefore reconcile our selves, if there be any breach, 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25, &c. Secondly, that we are bound to pray, and to be suitors to our God and Father one for ano∣ther, as well as for our selves, James 5 16. That every one praying for all, and all for every one, we may jointly encrease and enjoy the benefit of the common stock of prayers, laid up in the hands of God.

Whereto doe the words following direct us, when we say, Which art in heaven?

To the meditation of the glory,* 1.40 powerfull providence, wisdome, and holinesse of God, in which regard he is said to dwell in the high and ho∣ly place, Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth, or included in heaven, or any place, who filleth all places, Jer. 23. 24. yea, whom the heaven of heavens is not able to containe, 1 Kings 8. 27. But first, because his wisdome, power, and glory, appeareth most evidently in the rule of the heavens, as of the most excellent bodily creatures, by which inferiour natures are ruled, Psal. 19. 1, &c. & 8. 3. & 103. 9.

Secondly, for that in heaven he doth make himselfe and his goodnesse knowne to the Angels, and blessed Spirits of men, immediately, and without the helps and aids which we have.

Thirdly, because he communicateth himselfe and his goodnesse more powerfully to them then to us: and so God is said to be present in the Temple, and in the Elect.

Fourthly, because there, and not on earth, we should now seek him, Psalm 123. 1. Col. 3. 1, 2. where also we hope another day to dwell with him, in the same happy fellowship, which now the holy Angels and bles∣sed soules doe enjoy; which teacheth us not to have any fleshly conceit, but to have our cogitations above any worldly matter.

Fiftly, to teach us that as we come boldly to him as to a Father, so also we are to come with humility and reverence of his Majesty, who is so

high above us; we wretched men being as wormes crauling upon the earth, and he sitting in great Majesty in the highest heaven, Eccles. 4. 16. & 5. 1.

Sixtly, to teach us to pray not onely reverently, but also fervently be∣fore him, so directing and lifting up our hearts to Almighty God, that our prayers may ascend into heaven, 2 Chro. 32. 20.

Seventhly, to encrease our confidence in him, who is both ready and able to doe all things for us, that acknowledging him to ride on the hea∣vens for our help, (able) as in heaven to doe for us whatsoever (as a father) he will, Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him, Psalm 2. 8. Luke 11. 13.

Thus much of the preface: Now are we to come to the prayer it selfe: What is generall unto it?

That our affections with zeale and earnestnesse ought to wait and at∣tend on prayer, which appeareth by the shortnesse of all the petitions.

What is declared hereby?

The great affection we should have to the things we come for: which giveth a check to our cold prayers, where the understanding is witho•••• the affection, and (as it were) the sacrifice without the heavenly fire ••o lift it up, and make it mount into heaven, both in publike and private prayers.

So much of attention generall to the Prayer:* 1.41 What are the parts ther••of?

A forme of Petition, and of Thanksgiving.

What is taught hereby?

First, that whensoever we come unto God in Petition, we are 〈…〉〈…〉 give him thanks, Phil. 4. 6. Luke 17. 17, 18. things not to be 〈…〉〈…〉 meanes to make way for further graces, and benefits to be obtain••••▪.

Secondly, that it is a fault of us (when we are distressed) in 〈…〉〈…〉 to come unto God in Petition, but not to return Thanksgiving 〈…〉〈…〉 benefits received.

How many Petitions are there in the Lords Prayer?* 1.42

Six, (equally divided, as it were, into two Tables) whereof 〈…〉〈…〉 concerne God, as doth the first Table of the Law; three doe concern•• our selves and our neighbours, as doth the second Table: For in the three first we make request for those things that concerne Gods Majesty, whose glory and service we are to preferre before our owne good, Iohn 12. 27, 28. In the three latter, for those things that concerne the necessity of man, and our owne welfare, which we must referre to the former, Psalme 50. 15. So that by the very order of the Petitions, we learne this instruction, that we must and ought first to thinke upon Gods glory before any thing that appertaines or belongs to us, and that we should seeke the service of God before our owne good, John 12. 27, 28. yea, and preferre the glorifying of the name of God before our owne salvation, Rom. 9. 3. As also by the order of the Commandements, which being divided into two Tables, the first concernes the Worship of God, the second our selves.

What observe you from this?

Our hypocrisie: for were it not for our selves and our wants, we would not come to God at all in prayer: As in Popery, all their prayers are for themselves, and their salvation, &c. whereas this word (thy) in all these

Petitions doth shut forth the consideration of our selves, to the end that we might have our minds altogether fastened upon the service of God.

What further observe you proper to those Petitions that concerne the glory of God?

That as they must be begged in the first place, so must they likewise be performed with further zeale of spirit, and earnestnesse of affection: as may be gathered, in that they are propounded without any band or coupling of one with another.

How are the three first Petitions divided?

Thus: the first concerneth Gods glory it selfe, the other two, the things whereby God is glorified; as when his Kingdome commeth, and his will is done.

What are the words of the first Petition?

Hallowed be thy Name,* 1.43 Mat. 6. 9. Luke 11. 2.

What is the summe of this Petition?

That in all things God may be glorified, That he, who in himselfe, his words and works is most glorious and holy, may be acknowledged and honoured for such by us, Psal. 46. 8. 1 Pet. 2. 9.

Why is this Petition set before all?

Because it is that which ought to be dearest unto us, and for that all things are to be referred unto it, Prov. 16. 4. 1 Cor. 10. 31.

What is to be considered for the further opening of this Petition?

First, for the meaning of the words apart, then of them together.

What is meant by the word Name?

By the name of God,* 1.44 we are to understand God himselfe, 1 King. 5. 5. Isa. 26. 8. as he maketh knowne to us the fame and glory of his nature, otherwise unconceivable, Gen. 32. 29. For the name of God in the Scrip∣ture signifieth God himself; because the nature of a thing is taken for that it is the name of, as Acts 1. 15. his Essence, and all things by which he is knowne unto us.

What are those Names whereby God is made knowne unto us?

First, his Titles; as Jehovah, Elohim, the Lord of Hosts, and such like, Exod. 3. 14. and 6. 3.

Secondly, his Attributes and Properties; as his wisedome, power, love, goodnesse, mercy, justice, truth, Exod. 33. 18, 19, &c. & 34. 5, 6, &c. which being essentiall in him, are for our capacity expressed under the name of such qualities in us, and are called the names of God, because as names serve to discerne things by, so God is knowne by these things.

Thirdly, also his memorials signified by his name, because he getteth glory by them.

What are these Memorials?

First, the works and actions of God; as the Creation and government of the world, Psal. 104. but especially, the worke of redemption, Psalme 19. 14.

Secondly, the things that belong unto God; as his Worship, Word, Sacraments and disclipine; but especially his Word, Psalme 138. 2. & 19. &c. which is the booke of grace, and the boxe of ointment, out of which

the sweet savour of his name is most effectually powred, Cant. 1. 2, 3.

What is meant by the word Hallowed?

Sanctified and reverenced:* 1.45 for to hallow, is to set apart a thing from the common use to some proper end; and therefore to hallow the name of God, is to separate it from all profane and unholy abuse, to a holy and re∣verend use.

Can any man adde any thing unto Gods holinesse?

No, no, we cannot adde any holinesse unto God, or take any from him; but as God is holy in his properties and actions, and also in his Or∣dinance both in the Church and Common-wealth, so wee desire they may be (and that not onely by our selves, but also by all men) acknow∣ledged and reputed as they are worthy in themselves to be reputed and accounted. And in this respect onely are we said to hallow his name, when we acknowledge it and honour it for such, Psal. 96. 7, 8. thereby (as it were) setting the Crowne of holinesse and honour upon the head of God: contrariwise, failing so to doe, we are guilty of the profanation of Gods holy name; not that he can receive any pollution from us, but one∣ly as a man that lusteth after a chast woman is said by our Saviour to be guilty of adultery with her, though she remaineth in her self spotlesse and undefiled, Matth. 5. 28.

May none else be glorified but the name of God?

When it is said, Hallowed be thy name, thereby is noted that no glory or honour should be given to any thing in the world, but to the name of God, Esa. 42. 8. & 48. 11. further then they are instruments whereby we may arise to the glorifying of it; for God will not give his glory to any other thing, no not to the manhood of our Saviour Christ.

What is to be considered in the words together?

That it is a singular benefit of God to admit us to the sanctifying of his name, and (as it were) to set the Crowne (which is his glory) upon his head, and to hold it there, especially seeing he is able himself alone to doe it; and when he would use others thereto, he hath so many Legions of Angels to doe it, yea, can raise up stones to doe it.

What doe you then aske of God in this Petition?

That as God is glorious in himselfe,* 1.46 so he may be declared and made knowne unto men: that therefore God would have himselfe known and acknowledged by all men, but especially by my selfe, to be most holy; that whether we speak, think, or any way use his name, properties, works, or Word, we may doe it holily, and with all reverence: That his wis∣dome, power, goodnesse, mercy, truth, righteousnesse, and eternity, may more and more be imparted unto me, and other of Gods people: That he may be acknowledged just, wise, &c. in all his works, even in his or∣daining of some to eternall life, and other some to everlasting destructi∣on: That his infinite justice, and infinite mercy over all his creatures (but especially over his Church) may be reverenced and adored by all men, but especially by my selfe: That the name of God may be reverently and holily used of all men, but especially of my selfe: That when the glory of God commeth in question, between my selfe and any thing that be∣longeth unto me, I may preferre that unto this: Finally, that God would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified.

What are those graces for which we pray here in particular?* 1.47

1. Knowledge of God, Psalme 100. 3. & 67. 2. That God would give us the knowledge of himselfe, his Word, and Works; for we cannot glorifie his name unlesse we know it.

2. Beliefe of his Word, that wee and others may sanctifie God in believing his Word how unlike soever, Iohn 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God, because they beleeved not, Numb. 20. 12. Contrariwise Abraham glorified God in be∣leeving, Rom. 4. 20.

3. Fearing the Lord alone, and not men; That the Lord be our feare, Esa. 8. 12, 13. 1 Pet. 3. 14, 18.

4. Humility, (for our selves and others) without which wee cannot glorifie God, as it is meet, Psalme 115. 1. 2 Sam 7. 18. Psal. 8. 4, 5. & 144. 3. Luke 1. 48.

5. Patience, (arising from thence) whereby wee doe willingly sub∣mit our selves unto the correcting hand of God, as Eli, 1 Sam. 3. 18. & He∣zekiah, Esa. 39. 8.

6. Thankfulnesse, that we may praise him for his benefits, more par∣ticularly where we are to hallow Gods name, as well by praising it for the benefits we have received, as for his wonderfull works in the Creation and government of the world, the Church especially.

7. Lips opened, and tongues tuned to speak of him with reverence, Psal. 51. 15. & 44. 1. & 45. 1.

8. A life so ordered, that men may say he is a holy God, who by his grace maketh us an holy people, Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the vertues of our good God; so the fruits of them may appeare in ours, and all good peoples lives, that so his name may be honoured and praised, and he may get glory by the godly conversation of us and others.

VVhat doe we pray against in this Petition?

We pray against all ignorance of holy things we should know,* 1.48 Hos. 8. 12. and against infidelity and want of good works, whereby God wants of his glory: we pray against all lofty and high things that hinder that God onely cannot be exalted, Esa. 2. 11, 12, 13, 14, 15, 16. especially the pride of our hearts, which we are to confesse and lament, Prov. 8. 13. Against all false religion and prophanenesse, impatience, unthankfulnesse, Rom. 1. 21, &c. those tongue-wormes of swearing, blasphemy, and unreverent speaking of God, Exod. 20. 7. Esa. 2. 11, 12, 13, 14, 15. Prov. 8. 13. together with all wickednesse and ungodlinesse, whereby Gods Name is dishonou∣red. In a word, we pray that God would remove, and root out of our hearts, tongues, and lives, all such vices, by and for which his name is dis∣honoured, especially an evill and scandalous life, for which the name of God and his religion is evill spoken of in the world, Rom. 2. 23, 24.

What doth this teach us?

Our dulnesse is hereby condemned, who by nature are so ill-disposed to glorifie God, and to use his name holily and reverently.

What is to be considered in the second Petition?

Let thy Kingdome come,* 1.49 Matth. 6. 10. Luke 11. 2.

One of the meanes how to have the name of God sanctified, which is a dependance of the former Petition.

What is the summe of this Petition?

That God may reigne in our hearts, and not sinne; and that the King∣dome of our Lord Iesus Christ both by the inward working of his Spi∣rit, and also by the outward meanes may be enlarged dayly, untill it bee perfected at the comming of Christ to judgement; that the Kingdome of sinne and Satan being more and more abolished, Acts 26. 18. Col. 1. 13. Christ may now reigne in our hearts by grace, Col. 3. 15, 16. and we with him for ever in glory, 2 Tim. 2. 12.

What is meant here by Kingdome?

That government which our Saviour Christ exerciseth;* 1.50 first, in the world, then in the last day, both in the whole Church, and in every mem∣ber thereof: For by the Kingdome of God wee must understand here not so much that univerall soveraignty, which as Creator he exerciseth o∣ver all creatures, disposing them all to their proper ends for his glory, Esa. 5. 6. Psal. 95. 3, &c. as the spirituall regiment, Psalme 110. 2. 1 Cor. 15. 25. of the Church, and of all things, for the good of the Church: wherein God hath appointed Christ to be the King, Psalme 2. 6. Hos. 3. 5. the Saints his Subjects, Rev. 15. 3. the Word his Law, Job 22. 22. the Angels and all creatures his servants, Heb. 1. 6, the Ministers his He∣ralds, and Ambassadors, 2 Cor. 5. 20.

Finally, the Devills kingdome, Matth. 12. 26. that is, wicked Angels, and men enemies to the Kingdome of Christ, Luke 19. 27. his foot-stoole, Psalme 110. 1.

How is this Kingdome said to come?

• 1. In regard of the meanes,* 1.51 where the word of the Kingdome is pub∣lished, Matth. 12. 28. & 13. 19. Marke 4. 15.
• 2. In regard of efficacy, where from the heart obedience is yeelded, Rom. 6. 17.
• 3. In regard of per∣fection, it hath these degrees.
  • 1. Increase of grace in the time of this life, Matth. 13. 18.
  • 2. The translation of blessed soules into heaven in the moment of death, Luke 23. 42, 43.
  • 3. Finally, the full redemption of glorification of the Saints in soule and body in the life to come, Matth. 25. 34.

VVhat doe we then desire concerning the kingdome of God in this Pe∣tition?

We pray either for that he exerciseth in this world; or for that hee ex∣erciseth in the world to come, called the kingdome of glory.

How many sorts are there in that kingdome he exerciseth in this world?

Two: First, that he exerciseth over all men, and other creatures called

kingdome of power: Secondly, that he exerciseth over all the Church called the kingdome of grace.

What desire we of God concerning the government he exerciseth over all Creatures?

That he would governe all the creatures, both in the naturall course of things, and in the civill and domesticall government of men, yea, in the rule of Devils themselves, in such sort as they may serve for the good of his Church, Psal. 97. 1. Mat. 6. 13. John 17. 2.

What desire we concerning his government in the Church?

That it may be here in this world inlarged, and that it may be accom∣plished in the last day, Psalme 112. 6. Isa. 62. 7.

What doe we desire for the inlargement of it in this world?

That by Christ the head of the Church, God would governe his peo∣ple to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open Rebels, or faigned hollow-hearted Subjects.

What great need is there that we should pray for the kingdome of God?

For that being taught, that we should pray that the kingdome of God may come, hereby we are put in mind of another kingdome of Satan and darknesse, which opposeth strongly against his kingdome, Mat. 12. 24, 25. 2 Cor. 6. 14, 15, 16.

Why doe all men naturally abhorre Satan, even to the very name of him?

They doe in words and shew: but when they doe his will, live under his lawes, delight in his works of darknesse, subject themselves to the Pope, and other his instruments; they are found indeed to love him as their father, and honour him as their Prince, whom in words they would seeme to abhorre: For as the same men are affirmed by our Saviour Christ to approach unto God with their lips, and to have their hearts farre from him, Mat. 15. 8. so are they in their lips farre from Satan, but neare him in their hearts.

What other oppositions are there against Gods Kingdome?

The flesh and the world, Gal. 5. 10, 17.

What be the meanes we ought to pray for, that our Saviour Christ may go∣verne his Church in this world thereby?

Inward, and outward.

What inward things doe we pray for?

That God would give his holy Spirit, as the chiefe and principall meanes, whereby our Saviour Christ gathereth and ruleth his Church, conveighing his spirit of knowledge, and good motions into his people: And consequently, we pray against the motions and temptations of Sa∣tan, and of our owne flesh.

What are the outward things we pray for?

The meanes whereby the Spirit is conveighed; namely, the Word, and the dependances thereof, the Sacraments and Censures.

What pray we for concerning the Word?

That it being the scepter of Christs kingdome, Mar. 1. 13. the rod & stan∣dard of his power, Psal. 110. 2. Isa. 11. 4, 10. Isa. 44. 4, 10. & called the Word of the kingdome, Mar. 1. 13. & the kingdome of heaven, Mat. 13. may have free passage every where, 2 Thes. 3. 1. and may be gloriously lifted up and advanced; and it only having place, all not agreeable thereunto, and all tra∣ditions

and inventions of men may be rejected.

What pray we for concerning the Sacraments?

That as they are the Seales of Gods promises, and the whole Cove∣nant of grace, so they may be both ministred and received in that pure∣nesse and sincerity, which is according to his Word, and all false Sacra∣ments and sacrifices put under foot.

What pray we for concerning the Censures?

That not only private persons, but the whole Church may be ruled by the line of Gods Word, that so well doers may be advanced, and evill do∣ers censured and corrected, according to the degree of their fault; and therefore, that all impunity or tyrannous tortures of conscience may be taken away.

What further doe we pray for?

That God would furnish his Church with all such Officers as he ap∣proveth, that being indued with speciall gifts, may be both able and wil∣ling to execute their charge diligently and faithfully.

What further desire you in this Petition?

That where these things are only begun, they may be perfected; And that every Church may be polished and garnished, that Sion may appeare in her perfect beauty, and so the Iewes may be called, and so many of the Gentiles as belong unto Christ, and the contrary enemies may be either converted or confounded.

What doe we pray for in respect of every member of the Church?

Even as poore captives are alwayes creeping to the prison doore, and labouring to get off their boults: so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin, pray that the kingdome of Christ may come and be advanced in every one of our hearts, in justice, righteousnesse, peace and joy in the Holy Ghost, Rom. 14. 17. that as Kings unto God, we may subdue within us all those either opinions or affections that rise up and rebell against God.

What then are the particulars concerning the kingdome of grace, that we doe crave of God in this Petition?

1. That Satans kingdome may be abolished,* 1.52 Acts 26. 18. the bands of spirituall captivity loosed, 2 Tim. 2. 26. Col. 1. 13. the power of corruption, that maketh us like well of our bondage, abated, Gal. 5. 24. the instruments of Satans tyranny, as the Turke and Pope, and all such out-lawes from Christ defeated, 2 Thes. 2. 8.

2. That it would please God to gather out of every part of the world those that belong to his election.

3. That God for the gathering of them, would raise up faithfull and painfull Ministers in every part of the world, where there are any which belong to his election. That all loyterers and tongue-tyed Ministers being removed, Isa. 56. 10, 11. faithfull and able watchmen may be set over the flocke of Christ, Mat. 9. 38. with sufficient encouragement of maintenance, countenance, protection, &c. and the word of God may be freely prea∣ched every where, 2 Thes. 3. 1.

4. That it would please God, with the blessing of his spirit, to accom∣pany the word, so that it may be of power to convert those that belong unto him.

5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit, in the hearts of those whom he hath already called effectually.

6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints, Col. 3. 15, 16. making them also Kings in part, by over∣comming the corruption which is in the world through lust.

7. That God would raise up godly and religious Magistrates, which should further and countenance his worship as much as in them lyeth.

8. That the eyes of all men, especially Princes, may be opened to see the filthinesse of the whore of Babylon, Rev. 17. 16. and the true beauty of pure Religion, and of the Spouse of Christ, Isa. 60. 3.

9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him.

10. Finally, that he would finish the kingdome of grace, calling his elect uncalled, Rom. 9. 27. confirming such as stand, 2 Thes. 2. 17. raising the fallen, Jam. 5. 15, 16. comforting the afflicted, Isa. 61. 3. and hasten the kingdome of glory.

What doe we desire of God in this Petition concerning the Kingdome of glory, and our good in the world to come?

1. That God would be pleased to take us out of this sinfull and con∣flicting life,* 1.53 into peace with Christ, and translate us unto the kingdome of heaven, Phil. 1. 23.

2. That the number of the elect being accomplished, the finall disso∣lution of all things may come: That God would hasten the second com∣ming of his Son to judgement for the elects sake, who with singular love and affection long for it, saying; Come Lord Jesus, come quickly, Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtaine full salvation, and enjoy the fruition of that glory prepared for us before the beginning of the world.

3. That God would get himselfe glory by the finall confusion of his enemies.

What are the words of the third Petition?

Thy will be done in Earth as it is in Heauen,* 1.54 Mat. 6. 10. Luke 11. 2.

What is the summe of this Petition?

That God would grant us, that we may voluntarily and willingly sub∣ject our selves unto him and his providence: That renouncing the will of Satan, and our owne corrupt inclination, 2 Tim. 2. 26. 1 Peter 4. 2. and reje∣cting all things that are contrary to the will of God, we may doe his will, not as we will, nor grudgingly, but readily, Psalme 119. 60. and heartily, Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven, Psalme 103. 20. Finally, that obedience may be given to Christ, in ruling us untill we be as the holy Angels.

What is meant by this word [Thy.]

Hereby we exclude all wils opposed to, or diverse from the will of

God; whether the will of Satan, 2 Tim. 2. 26. or our owne, 1 Peter 4. 2. naturally corrupt and enthralled to Satan; yea, whatsoever unlawfull in∣tentions or desires, repugnant to the will of God, 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to Gods will, we pray that all wils of wicked Angels, Zach. 3. 2. and men, Psal. 140. 8. as contrary to the will of God, may be disappointed. We desire also the suppression of our owne will, as that which being prone to all sin, as a match to take fire, is naught and repugnant to the will of God, so far are we from having any free-will naturally to doe that which is good, Psalm 86. 11. & 119. 37, Gen. 6. 5. & 8. 21. Rom. 8. 6. & 7. 24. which we must bewaile both in our selves and others, 2 Pet. 2. 7. Ezek. 9. 4. freely acknowledging that we can∣not of our selves doe the will of God, but by his assistance, and desiring grace that we may obey his will, and not the lusts of our flesh.

How manifold is the will of God?

Twofold, Deut. 29. 29.

1. His secret and hidden will, whereof the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. whereunto are to be referred his eternall counsell, the events of outward things, Pro. 27. 1. times and seasons, &c. Acts 17. 1.

2. His manifest will, which is revealed and made knowne unto us in the Word, both in his promises, which we are to beleeve, and in his pre∣cepts and commandements, which (as conditions of obedience in way of thanksgiving annexed unto the promises) we are to performe.

What will are we to understand in this petition?

Not so much that part which God keepeth secret from us, as that part thereof which he hath revealed in his Word, wherein is set downe what we ought to doe, or leave undone.

How doth that appeare?

1. Because it is unlawfull to search or enquire into the secret will of God, and impossible for man to know it untill it come to passe; whereas to the doing of this will knowledge is requisite.

2. No man can resist or withstand Gods secret will, neither is it any thank for us to accomplish it, Acts 4. 28.

3. There are no promises for performing the secret will of God, see∣ing a man may doe it and perish, as Pilate, &c.

4. God proposeth many things in his secret will, for which it is not lawfull for us to pray.

What then must we especially pray for in the secret will of God?

That when God bringeth any thing to passe by his secret will, which is grievous to our natures, we may with patience and contentment sub∣mit our wils to his will, Acts 21. 14.

What doe we aske of God in this petition concerning his revealed will?

1. That we may know his will, without the which we cannot doe it.

2. That we may doe all his will being knowne, and shew our selves obedient to our heavenly Father and Lord.

3. That he would bestow upon us the gifts and graces of his Spirit, that so our hearts being by grace set at large, strengthened, and directed, Psal. 119. 32, 36. we may be enabled to doe his will.

4. That he would remove from us all things that shall hinder us from

knowing his will, and putting it in execution; as ignorance of the revea∣led will of God, Psal. 119. 18. rebellion, dis••bedience, murmuring, &c. 1 Sam. 15. 22, 23. all pretences, and dispensations, or powers, presuming to dispence with the will of God. In a word, that so many as are subjects in the kingdome of Christ may doe the duty of good subjects, and be obedient to the revealed will of God, seeking his kingdome and his righteousnesse, Matth. 6. 33. so that there is a mutuall relation of this peti∣tion to the former, where we pray that God may rule; as here, that his rule may be obeyed.

What understand you in this petition by Doing?

Not a good intent onely in the heart, or profession of obedience in word and pretence, Matth. 21. 30. but an actuall and thorough perfor∣mance of what is required of us, Iames 1. 25. And therefore wee pray here, that the will of God may not onely be intended and endevoured, but also accomplished, although it be with griefe and smart, Phil. 2. 13. Acts 20. 24.

What is here meant by earth and heaven?

By earth, those that are in earth, and by heaven, those that are in hea∣ven: For here we propound to our selves the patterns of the Angels and blessed soules, who being freed from all mixture of corruption, doe in their kind perfectly obey God, Psal. 103. 20, 22. whereby we learne that our obedience should be done most humbly, willingly, readily, cheer∣fully, and wholly, (not doing one, and leaving another undone) even as the will of God is done by the Angels, Matth. 18. 10. who therefore are set forth winged, to shew their speedinesse, Esa 6. 2. and round footed, to expresse their readinesse to all and every commandement of God, Ezek. 1. 7.

But seeing we are sinfull, and the Angels holy, how can wee imitate them?

We desire to imitate them in the manner, though we know we cannot equall them in measure and degree of obedience: and hereby we are taught that we should endevour to the like holinesse, and so grow there∣in daily more and more till we be like unto them; not that we can per∣forme it to the full as they doe. As also in this regard God himselfe saith, Be ye holy as I am holy, Lev. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think, that any man could come to the holinesse of God, whose holi∣nesse he is commanded to follow: And this answereth to our desire of ha∣stening the Lords comming in the former petition.

What then doe wee desire here for the manner of performance of Gods will?

That we may after the heavenly patterne afore mentioned, willingly, without constraint or repugnancy, Psalm 110. 3. speedily, without delay, Psal. 119. 60. sincerely, without hypocrisie, Deut. 5. 28, 29. fully, without reservation, Psal. 119. 6. and constantly, without intermission, Psal. 119. 112. beleeve the promises of mercy, and obey the precepts of holinesse: and so all unwilling, and by law onely inforced obedience is here con∣demned, and we enjoined to performe our service with delight, joy, and alacrity.

Thus farre of the three first Petitions, for things concerning God. To

come to the three latter that concerne our selves,* 1.55 and our neighbour; what are we generally to note in them?

1. The order and dependance they have from the former three con∣cerning God; whereby we are taught that there is no lawfull use of these Petitions which follow, or any of them; unlesse we first labour in the for∣mer Petitions concerning the service of God. For we are then allowed, and not till then, (Luke 17. 7, &c.) to seek good things for our selves, when we have first minded, and sought those things that concerne the glory of God; because unto godlinesse onely the promises of this life and that which is to come are entailed, 1 Tim. 4. 8.

What further?

That as in the former the word [Thy] did only respect God, so in these following by these words [our and us] we learne to have a fellow-fee∣ling of the miseries and necessities of others; and therefore in care to pray for them, which is one tryall of the true spirit of prayer.

Is there any thing else common to them all?

That in all these Petitions under one thing expressed, other things are figuratively included, and under one kinde all the rest, and all the meanes to obtaine them are comprehended, as shall appeare.

How are these Petitions divided?

The first concerneth mans body, and the things of this life: the two last concerne the soule, and things pertaining to the life to come. For all which we are taught to depend on God; and namely according to the order observed in the Creed, (called the Apostles) 1. On the provi∣dence of God our Father the Creator for our nourishment, and all out∣ward blessings. 2. On the mercies of Christ our Saviour for pardon of our sinnes. 3. On the power and assistance of the holy Spirit, our sanctifier, for strength to resist and subdue all temptations unto evill.

What observe you out of the order of these Petitions?

That we have but one Petition for outward things, as lesse to be estee∣med: but for spirituall things two, as about which our care is to be doub∣led, Matth. 6. 33. to teach us how smally earthly things are to be accoun∣ted in regard of heavenly: and therefore that our prayers for the things of this life should be short, and further drawn out for the things that be∣long to the life to come.

Why then is the Petition for the temporall things put before the Petiti∣ons for spirituall?

The first place is given to outward things, not because they are chie∣fest, but because,

First, it is the manner of the Scriptures, commonly to put things first that are soonest dispatched.

Secondly, that outward things may be helpes to enable us to spirituall duties, (Gen. 28. 20. 21.) and that in having aforehand earthly things, we may be the more ready and earnest to intreat for heavenly things: so our Saviour Christ healed the bodily diseases, to provoke all men to come unto him for the cure of the spirituall.

Thirdly, that outward things may be as steps or degrees, whereby our weake faith may the better ascend to lay claime and hold on spirituall graces, (Acts 17. 27, 28.) That by experience of the smaller things we

may climbe up to higher; whereby their hypocrisie is discovered, which pretend great assurance of forgivenesse of sinnes, and of their keeping from the evill one; whereas they are distrustfull for the things of this life.

Fourthly, God hath a consideration of our weaknesse, who are unapt to performe any duties, or service to God, if we want the things of this life, and that which is requisite to sustaine and suffice nature.

To proceed in order: what are the words of the fourth Petition, which concerneth the things of this life?

Give us this day our daily bread,* 1.56 Matth. 6. 11. Luke 11. 3.

What is the summe of this Petition?

That God would provide for us competent meanes, and such a por∣tion of outward blessings, as he shall see meet for us, Prov. 30. 8. not only for our necessities, but also for Christian and sober delight, according to our calling, and his blessing upon us. Likewise, that he would give us grace to relye our selves upon his providence, for all the meanes of this tempo∣rall life, and to rest contented with that allowance which he shall thinke fit for us, Phil 4. 11, 12.

What is meant by Bread?* 1.57

All outward things, serving both for our necessity, and sober delight, Prov. 27. 27. & 31. 14. as health, wealth, food, physick, sleep, rayment, house, &c. together with all the helps and meanes to attaine them; As good Princes, Magistrates, peace, seasonable weather, and such like; As also the removall of the contrary, as war, plague, famine, evill weather, &c. And the blessing of God upon these creatures w^ch he bestoweth upon us.

What is here to be observed?

That we must desire bread, not Quailes, or other delicates, not riches and superfluity, James 4. 3. Num 11. 4, 5, 6. but a proportion of mainte∣nance, credit, liberty, &c. convenient for us, Prov. 30. 8. 1 Tim 6. 8. and that with condition, if God shall see it good for us, or so be his good pleasure, Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things.

What need is there of asking these things?

The frailty of our nature, not able to continue in health scarse one day without these helps, and as it were, props to uphold this decayed and ru∣inous cottage of our mortall bodies, lesse able to forbeare them then ma∣ny beasts: for seeing there were a necessary use of our meat in the time of innocency, the necessity by our fall is much greater.

What learne you from the word [Give?]

First,* 1.58 that from God all things come, Psal. 104. 27, 28, 29, 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse, or to our money wherewith we buy them, or to our friends that give them us: As if we should looke upon the Steward only, and passe by the Master of the Family; or upon the breast that giveth sucke, and neglect the nurse or bottle we drinke of, and passe by the giver.

What next?

That although in regard of our labour, or buying any thing, it may be called ours, yet we say, Give Lord, both because we are unable by any service or labour to deserve the least crum of bread, or drop of water, (much lesse the kingdome of heaven and salvation) at the hands of God, Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot pre∣vaile without Gods blessing.

What learne you further?

That seeing God giveth to whom he will, and what he will, we learne to be content with whatsoever we have received: Moreover, to be thank∣full for it, seeing all things in regard of God are sanctified by the Word, and in regard of our selves, by prayer and thanksgiving, 1 Tim 4. 5. And last of all, not to envie at other mens plenty, being it is Gods doing, Matth. 20. 15.

What reason is there, that they should pray for these things of God, which have them already in their Garners, Cellars, &c. in abun∣dance?

Very great. Because, 1. our right unto the creatures being forfeited in Adam, we having now nothing to plead, but onely Gods Deed of gift made unto us in Christ the second Adam, and heire of all things, in whom, and with whom, all things are conveyed to us, Psalm 8. 7, 8, 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possesse them, yet are we not right owners of them but by faith, which is declared by prayer for them.

2. The things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them, according to the proverb, that many things come between the cup and the lip, 1 Sam. 30. 16, 17. Dan. 5. 5. 2 Kings 7. 17.

3 Although we have the use of them, yet will they not profit us, nei∣ther in feeding nor cloathing us, unlesse we have the blessing of God up∣on them; yea, without the which they may be hurtfull and poisonable unto us, Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13, 14, 15. Psal. 78. 30, 31. By all which reasons it may appeare, that the rich are as well to use this petition as the poorest, praying therein not so much for the outward things, as Gods blessing upon them.

Why doe we say,* 1.59 Give us?

Hereby we professe our selves Petitioners for all men, especially the houshold of faith; that for the most part every one may have sufficient, and where want is, others may be enabled to supply it out of their abun∣dance, 2 Cor. 8. 14.

Why doe we say,* 1.60 This day, or, For the day?

That we are to pray for bread for a day, and not for a month, or yeare, &c. it is to teach us to restraine our care, that it reach not too farre▪ but to rest in Gods providence and present blessing, and therefore not to be co∣vetous, Exod. 16. 19, 20, 21. Pro. 30. 8. So that hereby we professe the mo∣deration of our care, and desire of earthly things, Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God.

Is it not lawfull to provide for children and family?

Yes verily; not onely lawfull, but also needfull, Gen. 41, 34, 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onely forbidden to passe measure, as to have a carking and troubling care, see∣ing the vexation of the day is enough for it selfe, Matth. 6. 34. but com∣mit our wayes unto the Lord; and to roll our matters upon him who will bring them to passe, Psalme 37. 5. Prov. 16. 3.

Why is the Bread called ours, seeing that God must give it us?

To teach us,* 1.61 that we must come unto it by our owne labour, Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect, hee that will not labour, should not eate, 2 Thes. 3. 8, 9, 10. For it is called our bread, which com∣meth to us by the blessing of God on our lawfull labours, 2 Thes. 3. 12. so that neither God nor man can justly implead us for it.

What is the reason of the word daily?

By daily bread,* 1.62 or bread instantly necessary, or such as is to be added to our substance; wee understand such provision, and such a proportion thereof, as may best agree with our nature, charge, and calling, Pro. 30. 8. For this word in the Evangelists, Matth. 6. 11. Luke 11. 3. and in the pro∣per language of the Spirit of God is the bread fit for me, or agreeable to my condition; Which is an especiall lesson for all estates, and callings, to keep them within their bounds; not onely of necessity, but of Christian and sober delight, and not to aske them for the fulfilling of our fleshly desires, Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught, that every day wee must require these blessings at Gods hands.

What doe we then begge of God in this Petition?

1. That it would please God to preserve this mortall life of ours,* 1.63 so long as he seeth good in his wisedome that it maketh for his glory, and our good.

2. That he would bestow upon us all good things, needfull for the preservation of this life.

3. That he would give us care and conscience to get those needful things by lawfull meanes: which condemneth: First, those that use wicked and unlawfull meanes towards men. Secondly, those that goe to the devill.

4. That he would give us grace to use painfulnesse and faithfulnesse in our calling, that labouring with our hands the thing that is good, we may eate our owne bread, Ephes. 4. 28. 2 Thes. 3. 12.

5. That we may adde unto our labour prayer, (that it would please God to blesse our labours in getting those things) and thanks-giving, (for them being gotten) as whereby on our part all Gods blessings are assured and sanctified unto us, 1 Tim. 4. 4, 5.

6. That we may put our confidence not in the meanes, but in Gods providence, and contain our selves within the care for the meanes, leaving events unto Gods onely disposition, Phil. 4. 6. Psal. 37. 5.

7. That it would please God to give us faith and grace, aswell in want as in abundance, to depend on his providence for outward things, Phil. 4. 12.

8. That we may be contented with, and thankfull for that portion of temporall blessings, which it shall please the Lord to measure out unto

us as his gift, Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more.

So much of the Petition for things belonging to this life: What doe we de∣sire in those two which belong unto the life to come?

Perfect salvation, standing in the deliverance from the evils past, con∣tained in the former, and those to come, comprised in the latter: By the former we pray for justification, and by the latter for sanctification.

To begin then with the former: What are the words of the fifth Peti∣tion?

And forgiue us our debts,* 1.64 as euen we forgiue them that are debters unto us, Mat. 6. 12. Luk. 11 4.

Where we are to observe:

1. The Petition for the forgivenesse of our sins.

2. The reason added for the confirmation thereof, or a reason of the perswasion that they are forgiven.

What is the summe of this Petition?

That we may be justified, and be at peace with God, that God giving us a true knowledge and feeling of our sins, would forgive us freely for his Sons sake, and make us daily assured of the forgivenesse of our sins, as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by, Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13.

What is meant here by debts?

The comparison is drawne from debters,* 1.65 which are not able to pay their creditors, to whom all we are compared, for that we have all sinned; Therefore by debts we must understand sins; (as Saint Luke expoundeth the metaphor) and that not in themselves, as breaches of the Law of God, (for who would say that we owe, and are to pay sin unto God?) but with respect to the punishment, and satisfaction due to Gods justice for the of∣fence of sin: For our debt being properly obedience, whereto we are bound under penalty of all the curses of the Law, especially eternall death, Rom. 8, 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wher∣by the penalty became our debt, and is daily increased in us all by sinning, Luke 13. 4. Mat. 18. 24, &c. Rom. 6. 23.

What learne you from hence?

Here hence two things are implyed: One, a franke and humble confes∣sion, that we have sinned both originally and actually; Another, that there is no power in us to make satisfaction for our sins.

What use is there of Confession?

Great, for that we have naturally a senselesnesse of sin: or else, being convinced thereof, we are ready to lessen it and make it light; the contrary whereof appeareth in the children of God, 1 John 1. 8, 9. Psal. 32. 3, 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19, 20. Psal. 51. 3, 4, 5, 6. Acts 22. 3, 4, 5. 1 Tim. 1. 13, 15.

How can a man confesse his sins, being not knowne, and without num∣ber?

Those that are knowne we must expresly confesse, and the other that

are unknowne, and cannot be reckoned generally, Psal. 19. 12.

How appeareth it that we are not able to pay this debt?

Because by the Law as an obligation every one being bound to keep it wholly and continually, Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once, and in the least point, maketh us debtors presently, (as having forfeited our obligation) there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it, conside∣ring that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by the obligation of the Law, and therefore cannot goe for paiment, no more then a man can pay one debt with another.

What doth it draw with it, that causeth it to be so impossible to be sa∣tisfied?

The reward of it, which is everlasting death both of body and soule, Rom. 6. 23. the greatnesse and also number whereof is declared by the pa∣rable of ten thousand talents, which no man is able to pay, being not able to satisfie so much as one farthing.

But are we not able to satisfie some part of it, as a man in great debt is sometime able to make some satisfaction, especially if hee have day given him?

No: and therefore we are compared to a child new borne, red with bloud, and not able to wash himselfe, nor to help himself, Ezek. 16. 4, 5. And to captives close shut up in prison and fetters, kept by a strong one, Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our delive∣rance out of the power of Satan, as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion.

What is the meanes to free us from this debt?

By this petition Christ teacheth us, that being pressed with the burden of our sin, we should flee unto the mercy of God, and to entreat him for the forgivenesse of our debt, Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation, that in Law it be not available against us. In which respect the preaching of the Gospel is compared to the yeare of Iubile, when no man might demand his debt of his Brother, Luke 4. 19.

How shall we obtaine this at Gods hands?

By the onely blood and suffering of Christ, as the onely ransome for sin: contrary to the Papists, who confessing that originall sinne is taken away by Christ in Baptisme, doe teach that we must make part of our sa∣tisfaction for our actuall sin, and therefore some of them whip them∣selves, as if their bloud might satisfie for sinne, which is abominable to think.

What doe you then understand here by forgivenesse?

Such remission as may agree with Gods justice, which will not endure him to be a loser, wherefore it is forgivenesse of us by taking paiment of another, Job 33. 24. even of our surety Iesus Christ in our behalfe, 1 John 2. 2.

What meane you by saying, Vs, and Ours?

We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him, and to plead his paiment and satisfaction, Psal. 130. 7, 8. & 51. 18.

Doe we here pray for the sinnes of this day, as before for the bread of this day?

Not onely for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assu∣rance of the remission of all our sins.

What is further to be considered in this Petition?

That as in the former by Bread more was understood, so here under one part of our Iustification, to wit, the remission, or not imputation of sins unto death, by meanes of the satisfaction of Christs sufferings, we doe also conceive the other part, which is the imputation of his holinesse unto life eternall, as implyed under the former, and inseparably annexed thereto. For as Christ hath taken away our sins by suffering, so he hath also cloathed us with his righteousnesse, by fulfilling of the Law for us, Dan. 9. 24. 2 Cor. 5. 21.

What doe we then aske of God in this Petition?

Six things, viz.

1. Grace,* 1.66 feelingly to know, and frankly and tremblingly to confesse, without excuse or extenuation, the great debt of our sins, Psal. 51. 3. and our utter inability to satisfie for the same, or for the least part thereof, Psal. 103. 3. & 142. 2.

2. That God would bestow upon us Christ Iesus, and for his sake re∣move out of his sight all our sins, and the guilt and punishment due unto us for the same.

3. The power of saving faith, Luke 17. 5. to lay hold on the meritori∣ous sufferings and obedience of our Lord Iesus Christ, unto our full Iusti∣fication, Esa. 53. 5.

4. The Spirit of prayer, that with griefe and sorrow for our sins wee may crave pardon for our sinnes, and increase of faith, Zach. 12. 10. Mark 9. 24.

5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ, Rom. 8. 15, 16. and exemplifying and applying the gene∣rall pardon of sins once for all granted unto us at our conversion, unto the severall sins and debts of every day and moment of our life.

6. We pray for remission of sin, not as intending our selves to undergoe the punishment, or any part thereof, Jer. 14. 7. But contrariwise, that the whole debt (which is properly the punishment, as hath been shewed) may be accepted at the hands of Christ our Surety, and we fully dischar∣ged and acquitted, so that nothing may remaine on our account, but the righteousnesse of Christ, Psal. 3. 8, 9. whereby the favour and kingdome of God is purchased for us.

So much of Petition: What is set downe in the reason?

A true note to certifie us whether our sinnes are forgiven us or not,* 1.67 by that we forgive, or not forgive others, that have offended us.

Doth this reason binde God to forgive us?

No otherwise then by his gracious and true promises, this being a ne∣cessary consequent and fruit of the other, and not a cause. For when we say, As we, or for we also forgive, &c. we argue with the Lord, not for me∣rit, but from the modell of Gods grace in us, Matth. 6. 14, 15. which be∣ing incomparably inferiour to the mercy and love of God; and yet dispo∣sing

us to forgive and let fall (in regard of hatred or private revenge, (Rom. 12. 19.) any wrongs and injuries of our brethren against us, may both stirre up the compassion of the Lord towards us his children, Neh. 5. 19. and assure us of the attaining of this our request, Iames 2. 13. And there∣fore that we may not be destitute of so important an argument, Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God, and to assure our selves of successe, we desire of God a portion of that mercy which is so abundant in him, that we may be tenderly affected one towards ano∣ther, forgiving one another, even as God for Christs sake forgiveth us, Eph. 4. 32. Col. 3. 13.

But seeing God alone forgiveth sinnes, Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt: How is it said that we forgive sinnes?

We forgive not the sinne so far as it is sinne against God: but so far as it bringeth griefe and hinderance unto us, we may forgive it.

Are we hereby bound to forgive all our Debts?

No verily; we may both crave our debts of our debtors; and if there be no other remedie, goe to Law in a simple desire of Iustice; (yea in lawfull warre we may kill our enemies, and yet forgive them) being free from anger and revenge; yet so, that if our Debtors be not able to pay, we are bound in a duty to forgive them, or at least to have a conscionable re∣gard of their inability.

How is this reason drawne?

From the lesse to the greater, thus: if we wretched sinners upon earth can forgive others, how much more will the gracious God of heaven forgive us? Matth. 5. 7. & 6. 14, 15. if we having but a drop of mercy can forgive others, how much more will God, who is a sea full of grace? 1 Iohn 2. 10. & 3. 14. especially when we by forgiving sometimes suf∣fer losse: whereas from God by forgiving us nothing falleth away.

Wherein appeareth the inequality between our debt unto God, and mans debts unto us?

First, in the number; our debts to God being compared to ten thou∣sand; mens debts to us, to one hundred.

Secondly, in the weight; our debts to God being compared to ten thou∣sand Talents, mens debts to us to an hundred pence.

How riseth this great inequality in the weight?

From the great inequality between God and man: for if to strike a King be much more hainous then to strike a poore boy; what is it then to strike God, who is infinitely greater then all the Kings of the earth?

What is to be gathered out of this reason?

That we should daily pray unto God, that he would mercifully worke in us a mercifull affection, and give us loving and charitable hearts to∣wards all men, free from malice and revenge, and desirous of their salva∣tion: And that as this is a testimony to our hearts, that God will forgive us, if we for his sake can heartily forgive such as have offended us: so on the other side, if we can shew no favour unto others, we can look for none at the hands of God: And therefore to pray, without forgiving such as have offended us, were not onely a meere babling, but also a procuring of Gods wrath more heavily against us: which condemneth the hypocrisie

of many, which assuring themselves in great confidence of the forgive∣nesse of their sinnes, yet cannot finde in their hearts to forgive others; end so by mocking the Lord, bring a curse upon themselves in stead of a blessing; seeing heart, and hand, and mouth should goe together.

What further learne we by this reason?

That as our forgivenesse is nothing, unlesse the danger of imprison∣ment be taken away, which inability of paying the debt doth draw with it: so it availeth us nothing to have our sinnes forgiven us of God, un∣lesse the punishment also bee forgiven. Contrary to the Papists, who teach that sinne and the guilt thereof is taken away by Christ, but that we must satisfie for the punishment of it: wherein they make God like unto those hypocrites, (here also condemned) who will seem to forgive, and yet keepe a prick and quarrell in their hands, watching all occasi∣ons of advantage, which say, they will forgive, but not forget.

So much of the former Petition belonging to the life to come: What are the words of the latter, which is the sixt and last Petition of the Lords Prayer?

And lead us not into temptation, but deliver us from evill,* 1.68 Matth. 6. 13. Luke 11. 4.

What is the summe of it?

In it we pray for sanctification and strength against our sinnes;* 1.69 that sinne may not onely be pardoned unto us, but daily mortified in us, Rom. 6. 1, 2. and we either kept by the providence of God from temptations, Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt there∣by, 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations; so do we also pray, that by the same power we may be raised up to new obedience: For under one part of sanctification, that is the avoyding and mortifying of sinne, is implyed the other part also, which is ability unto new obedience, 2 Cor. 7. 1. Rom. 6. 11.

What is here to be observed in regard of the order, that this Petition con∣sequently followeth upon the former?

That therefore to strengthen our faith for the obtaining of this Petiti∣on, we must be assured of the former; that seeing God hath forgiven us our sinnes, he will be pleased also to mortifie our flesh, and quicken our spirit, which are the two parts of sanctification, and never severed from true justification.

What learne you of this?

That we cannot rightly desire God to forgive us our sinnes, unlesse we crave also power to abstaine from the like in time to come, else our pray∣ers is but babling: so that here we would be stirred to pray for strength to avoid those sinnes whereof we craved pardon for before: So farre is it that men should thinke that they are justified, when they have not so much as a purpose to leave their sinne. For who being delivered from a great disease will returne to it again, and not rather desire a Diet whereby

he may escape it. Swine indeed after they are washed, and dogs after their vomit returne, the one to their mire, the other to their vomit, Prov. 26. 1••. 2 Pet. 2. 22. As doe also the Papists, who after auricular confession, being discharged in their opinion, will goe to their sins afresh; but those that are truly washed by the bloud of Christ, will never give themselves over to their sins againe.

If they cannot returne to their vomit, what need have they to pray?

Yes, very great, because God hath ordained prayer one meanes of kee∣ping them from revolt, and they ought to be so much the more earnest in prayer, as they are more subject to be beaten and buffeted with tenta∣tions then others, Zach. 1. 11. Luke 11. 21.

What learne you from hence?

Much comfort in temptations, in that it is a token of Gods favour, and of pardon of our sins, that we are subject to temptations.

What other cause is there to pray, that we be not lead into temptation?

For that the condition of them that are called to the hope of life,* 1.70 will be worse then the state of those that never tasted of the good word of God, if they give themselves to evill; As a relapse in diseases is more dan∣gerous then the first sicknesse was, John 5. 14. 2 Pet. 2. 22. Mat. 12. 43.

May we pray simply and absolutely against all temptations?

No verily:

For first, the best men that ever were (yea, the Son of God himselfe) were subject to temptations.

Secondly, all temptations are not evill, but some are trials of our faith and hope, and oftentimes make for our good: In which regard, they are pronounced blessed that fall into divers temptations; and therefore ought we not to pray simply and without exception to be delivered from them, James 1. 2. Deuter. 8. 2. & 13. 3. but only from the evill of them.

What then doe we pray for concerning them?

That if the Lord will be pleased to take tryall of the grace he hath be∣stowed upon us, either by afflictions or by occasion of temptation to sin offered us, that we be not given over to them, or overcome by them; but that we may have a good issue, and escape from them, 1 Cor. 10. 13. And that if either we must goe under trouble, or offend the Lord, we may ra∣ther chuse affliction then sin, John 36. 21.

Why are they called Temptations?

Because by them God trieth our obedience, and to notifie our faith and patience, both to our selves and others, whether we will follow him or not; and therefore we may be assured, that so often as we beat backe, or overcome the temptations, we have as many undoubted testimonies of his love.

What is here meant then by the word Temptation?

Sin, and whatsoever things by the corruption of our nature are occasi∣ons to leade us into sin; as prosperity, adversity, &c. Prov. 30. 9. which otherwise simply are not to be numbred among these temptations we de∣sire here to be delivered from.

How many wayes may a man be tempted?

Three:

1. By God.

2. By Satan and his wicked instruments.

3. By a mans owne corruption.

How may God be said to tempt?* 1.71

Though God tempteth no man unto evill, as he is tempted of none, James 1. 13. yet sometimes he leadeth men into temptations of proba∣tion, Mat. 4. 1. & 6. 13. and that first by unusuall probatory precepts, as when he commanded Abraham to kill his sonne, Gen. 22. 1, &c. Secondly, by sending an extraordinary measure of prosperity or adversity, Deut. 8. 16. Thirdly, by letting loose Satan (his band dog) to buffet and molest the godly, as Saint Paul, 2 Cor. 12. 7. or to seduce the wicked, as Ahabs Pro∣phets, 1 Kings 22. 22. Fourthly, by desertion, leaving men to themselves, whether for a time, Hos. 5. 15. as Ezechias in the businesse of the King of Babels Embassage, 2 Chron. 32. 31. or utterly, as those whom he justly gi∣veth up to their owne lusts, Rom. 1. 26, 28. and the power of Satan, Acts 5. 3.

How agreeth it with the goodnesse of the Lord, to leade thus into tempta∣tion?

When all things are of him, and by him, it must needs follow, that the things that are done are provided and governed of him; yet in such sort, as none of the evill which is in the transgressor cleaveth unto him.

But how can that be without staine of his righteousnesse?

It is a righteous thing with God to punish sin with sin, and to cast a sin∣ner into further sins, by way of just punishment. Therefore we desire God not to give us over to our selves, by withdrawing his Spirit from us, as when men doe delight in lies, he giveth them over to beleeve lies, 2 Thes. 2. 11. and for Idolatry, he justly punisheth them with corporall filthinesse in the same degree, Hos. 4. 14. Rom. 1. 24. Now being naturally prone to sin, when by the just judgement of God we are left to our selves, we rush into all evill, even as a horse into the battell, to whom we put the spurres, or as an Eagle flyeth to her prey.

May not earthly Magistrates thus punish sin?

No verily, it were a cursed thing in Magistrates so to doe: But God is above all Magistrates, who even for our naturall corruption may justly give us over to all naughty affections.

Why doe the Papists say, and suffer us not to be led into temptation?

In a vaine and foolish feare of making God to be guilty of sin, if he should be said to leade us into temptation; and therefore they lay the Lords words (as it were) in water, and change his tongue, and set him to the Grammar Schoole to teach him to speake, which teacheth all men to speake, whose folly is so much the greater, as it is the usuall phrase of Scripture, Exod. 4. 21. & 9. 16. 1 Kings 22. 20, 21, 22. Rom. 1. 24. 2 Thes. 2. 11.

What inconvenience followeth upon this addition?

Very great: For by this bare permission of evill, they rob God of his glory (working in the most things that are done of men) yea even of the best things, the doing whereof is attributed to his permission, Heb. 6. 3.

May we not offer our selves unto temptation as Christ did?

In no wise: for he was carried extraordinarily by the power of his Godhead into the desart, to be tempted for our sakes, that in his victory we might overcome.

What learne you of this?

1. That no godly man should chuse his dwelling among those of a sinfull profession: As a chaste man among stewes, or a temperate man among drunkards, belly-gods, &c.

2. If we fall into such companies or occasions at unawares, as did Io∣seph, Gen. 39. 12. and David, 1 Sam. 25. 13. 22. that we pray God for his assi∣stance, to carry our selves godly, and in no wise to be infected by them.

What is meant by [deliver us from evill?]

This expoundeth the former,* 1.72 by a flat contrary; as thus, [leade us not into temptation] but pull us out of it, even when we fall into it by our own infirmity) and that with force: For by delivering, here is meant, a forcible rescuing of our nature, Rom. 7. 24. neither able nor willing to help it selfe out of these dangers.

What doth this teach us?

That men are deeply plunged into sin, as a beast into the mire, which must be forcibly pulled out, although a beast will help it selfe more then we can doe our selves, of our selves; not that there is not a freedome and willingnesse in that which is well done, but as that force commeth from that which is without, so the grace commeth not from us, but from God; therefore the Church saith, Cant. 1. 4. draw me, we will run; and Christ, Iohn 6. 44. No man can come to me, except the Father which hath sent me draw him: Whence we learne, that to have this desire of being drawne out, is a singular favour of God.

What is Gods hand to pull us out of this evill?

The Ministry of his Word, whereby he frameth our wils through the power of his Spirit to yeeld to his worke.

What gather you of this?

That we kicke not at the Ministers for reproving our sins, seeing that they strive to plucke us out of the mire, but that we rejoyce and yeeld to their exhortation.

What is meant here by evill?

First,* 1.73 that evill one, 1 Iohn 5. 18, 19. Satan, (who pretendeth to have power over us;) and in him, all his instruments and provocations to sin. Then secondly, the effect of temptation, which without the speciall grace of God is extreamely evill; to wit, sin and damnation, 1 Tim. 6. 9.

Is not the Devill the author of all evill?

Yes: he is the first author, but properly those evils are called his, which in his owne person he suggesteth.

From how many kinds of evils then desire we deliverance?

From two:

1. The inward concupiscences of our hearts, which are our greatest enemies, Iames 1. 14, 15.

2. The outward, as the Devill and the world, which doe worke upon us by the former; and therefore if we can subdue the outward, these in∣ward cannot annoy us.

From what evils should we desire principally to be delivered?

Those whereunto we are most bent, and naturally inclined, or wherein our Country especially, or our neighbours amongst whom we converse, doe most delight. That we make the hedge highest, where Satan striveth

most to leap over, Matth. 8. 28. who although he knoweth not our se∣crets, yet seeing by his subtilty and sharpnesse of discovering us even by a beck or countenance is very great, we must desire wisdome of God, to discerne his temptations, and power also to resist them.

Shew now briefly, as you have done in the rest, what things wee pray for in this last Petition?

1. That seeing we cannot be tempted without the will of God,* 1.74 Iob 1. 10. nor resist without his power, 2 Cor. 12▪ 9. if it bee his blessed will hee would give us neither poverty nor riches, Prov 30. 8. nor any such thing as may endanger our spirituall estate, but remove those causes away which lead us into temptation.

2. That hee would tye up Satan, and restraine his malice and power, 2 Cor. 12. 8. or else make us wise to know and avoid his strategems, 2 Cor. 2. 11. and preserve us from the evill that is in the world, Ioh. 17. 15. and abate the power of the corruption that is within us, Rom. 7. 24, 25.

3. That in our trialls (if he see good to prove us) hee would keep us from charging him with any injustice, or hard measure, Job 1. 22. and that he would give us grace to behold his holy hand therein; and to make that holy use of them for which he hath sent them, Esa. 27. 9.

4. That hee would not take his holy Spirit from us in our trialls: But alwayes give us sustentation in our temptations, and to keep us from falling, and not suffer us to be overcome by the temptations, 1 Cor. 10. 13. Jude verse 24.

5. That leaving us at any time to our owne weaknesse for our humilia∣tion, hee would graciously raise us up againe with encrease of spirituall strength and courage, Psal. 51. 12.

6. That he would keep us from all carnall security, from despaire and presumption of his mercies.

7. That he would put an end to all trialls, and to these dayes of con∣flict, in his owne good time, treading Satan with his forces for ever un∣der feet, Rom. 16. 20.

8. That he would encrease and perfect the worke of his grace in us, enabling us to every good worke, Heb. 13. 21. and instead of temptation to the contrary, affording us all helpes unto well-doing, and all things that may further us in holinesse, as good company, godly example, holy counsells, and encouragements, &c.

Hitherto of the Petitions: There remaineth the conclusion, containing both a Thanks-giving, which is the second part of Prayer, and a confirmation of the former requests: what are the words of this close of the Lords Prayer?

For thine is the kingdome,* 1.75 and power, and the glory, for ever. Amen. Matth. 6. 13.

Which words, though they be not repeated by St. Luke, yet are ex∣pressely mentioned by St. Matthew, and therefore causelesly, and without

warrant omitted by the Church of Rome.

What observe you therein?

Their Sacriledge, who steale away this Thanks-giving from prayer, as if it were no part of it; so that it is no marvaile that in Popery all the whole body of their Doctrine is of the salvation of men, Gods glory be∣ing buried in a deep silence.

Whence is this forme of Thanks-giving drawne?

Out of Daniel, 7. 14. and 1 Chron. 29. 10, 11, 12, 13. where David useth the like phrase of praising of God; but that which David enlargeth there, our Saviour shortneth here; and yet comprehendeth the marrow of all.

What is the summe thereof?

That we ground our assurance of obtaining our Prayers in God from whom all things we aske doe come, and to whom therefore all glory must returne.

What observe you in this?

That Christ maketh this Thanks-giving consisting in the praise of God to be a reason of all the Petitions going before: and therefore a further assurance of obtaining our suits: for so good men in praying for new bles∣sings, doe alwayes joyne thanks-giving for the former.

What doe you here understand by [kingdome.]* 1.76

Gods absolute soveraignty and right over all things, 1 Chron. 29. 11. which answereth to the second Petition: and therfore this reason of Gods right and authority over all, ought to move us to pray unto him, and to him alone, as to one that hath onely right to any thing wee have need of.

What is meant by [power?]

The omnipotency of God,* 1.77 whereby he is able to doe all things, Luke 1. 37. That beside his right noted in the former word, he is also able to bring to passe whatsoever he will; both which concurre in God, though not alwaies in earthly Princes: which seemeth to answer unto the third Petition, and ought to give us encouragement to pray unto him, who is able to effect any thing we pray for according to his will, and to streng∣then us to any thing which in duty we ought to doe, although there be no strength in us.

What is meant by [glory?]

That due,* 1.78 which rising from the two former of kingdome and pow∣er, doth rightly belong unto God, as following upon the concurrence of the other two. For if whatsoever we desire be granted unto us in that he reigneth powerfully; it is reason, that from the establishing of his king∣dome and power, all glory and praise should returne unto him againe. Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them, Psalme 65. 1, 2. other∣wise we have no comfort of our prayers: And it answereth to the first Petition, and ought to move us to pray unto him, and to assure us that our prayers are granted; seeing by our prayers duely made and granted, he is glorified: And it is one of the most powerfull reasons, that the servants of God have grounded their confidence on, of being heard, that the name of God therein should be glorified.

What meane you by the word [thine?]

Hereby these Titles of Kingdome,* 1.79 Power, and Glory, are appropria∣ted unto God, to whom they do belong, and all creatures excluded from fellowship with him in these Attributes. For howsoever, Kingdome, Pow∣er, and Glory, are communicated unto some creatures, (namely Kings, and Princes, Dan. 2. 37.) as Gods Instruments, and Vice-gerents, Psalme 82. 6. yet God alone claimeth them originally of himselfe, and absolute∣ly without dependance or controll; others have them not of themselves, but as borrowed, and hold them of him as Tenants at will, Rom. 8. 15. Prov. 8. 25. Job 33. 13.

What is meant by the words, [for ever, or for ages?]

By ages he meaneth eternity,* 1.80 Dan. 2. 4. and thereby putteth another difference between the kingdome, power, and glory of God, which is e∣ternall, without any beginning or end, 1 Tim. 1. 17. and that in Princes, whose kingdomes, powers, and glory fade.

How is that a close of confirmation to our requests?

Because we doe not onely in generall ascribe Kingdome, Power, and Glory unto God, as his due; but also with respect to our prayers and suits, beleeving and professing, that he as King of heaven and earth hath autho∣rity to dispose of all his treasures, Rev. 3. 7. as omnipotent, is able to doe exceeding abundantly, above all that wee aske or thinke, Eph. 3. 20. Finally, as the God of glory, is interessed in the welfare of his servants, for the maintaining of the honour of his Name, Psal. 35. 27. and truth of his promise, Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions. Because,

First, he is our King, and so tyed to help us who are his Subjects.

Secondly, he hath power, and thereforefore is able to helpe us.

Thirdly, the granting of our Petitions will be to his glory and praise; whereupon we firmely beleeve, that God the mighty and everlasting King, (1 Tim. 1. 17.) can, and for his owne glory will grant the things we have thus demanded, Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22.

What is understood by this last word, [Amen.]

Not onely, So be it, as commonly men say, but also, so it is, or shall be,* 1.81 as we have prayed, Rev, 22. 20, 21. For it is a note of confidence, and declaration of Faith, (without which our prayers are rejected) whereby we assure our selves, that God will grant those things which wee have prayed to him for.

Why are we taught to conclude with this word?

There being two things required in prayer: a fervent desire, James 5. 17. and faith, James 1. 6. which is a perswasion that these things which we truely desire, God will grant them for Christs sake. This is a testimo∣ny both of our earnest affection of having all those things performed, which in this Prayer are comprehended; and the assurance of our faith to receive our desires; at least so farre forth as God seeth good for us: And so hereby we doe not onely testifie our earnest desire, that so it may bee, but also expresse our full assurance that so it shall be as we have prayed, according to the will of God: and being already let in, Matth. 7. 8. by the key of faithfull prayer, into the rich treasure of his mercies, wee also set our seale, Iohn 3. 11. in the word of faith, Amen.

Is it lawfull to use no other forme of words, then that which is set downe in the Lords Prayer?

We may use another forme of words,* 1.82 but we must pray for the same things, and with like affection as is prescribed in that Prayer.

This forme being so absolute, what need we use any other words in pray∣ing?

Because as to refuse this forme, savoureth of a proud contempt of Christs ordinance: so to confine our selves to these words alone, argueth extreame idlenesse in this duty, wherein variety of words is required for the powring out of our soules before the Lord, Hos. 14. 3. and oftentimes according to the occasions, some one petition is more then the rest to be insisted on, and importuned, Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us, as an excellent coppy or lesson to be both repeated and imitated, or at least aymed at by us his Schollers, for which cause, both he himselfe, Iohn 17. 10. and his Apostles, Acts 4. 24. are recorded to have prayed in other words, which yet may be referred to this. Finally, the liberty which the Lord affourdeth us is not to be abrid∣ged or despised, who admitteth all languages, words and formes agree∣able to this patterne; whether read, rehearsed by heart, or presently concei∣ved, 2 Chron. 29. 30. Psalme 90 & 92. in the titles, Numb. 10. 35, 36. so be it we pray both with spirit, and affection, and understanding also, 1 Cor. 14. 15.

May there not then besides this Prayer of the Lord, be now under the Go∣spell a set forme of Prayer in the Church?

Yes verily, so that it be left at the liberty of the Church (not of private men without consent of the Church) to alter it.

Wherefore is it necessary that there be a set forme of Prayer?

To help the weaker and ruder sort of people especially, and yet so as the set forme make not men sluggish in stirring up the gift of prayer in them∣selves, according to divers occurrents, it being incident to the children of God, to have some gift of prayer in some measure, Zach. 12. 10

Remaineth there yet any thing necessary to be considered of Prayer?

Something would be spoken of the kinds and circumstances thereof.

What kinds are thereof Prayer?

Prayer is either publicke or private, and both of them either ordinary or extraordinary, Acts 6. 4, &c. 1 Tim. 2. 12. Mat. 6. 6. Acts 10. 4. Ioel 2. 15. Ionah 3. 6.

What is publick Prayer?

It is prayer made of and in the Congregation assembled for the service of God,* 1.83 Psal. 84. 1, &c.

What is private Prayer?

It is that Prayer which is made out of the Congregation,* 1.84 and it is either lesse private, as when the whole Family, or private friends meet in that ex∣ercise, 2 Sam. 6. 20. Esther 4. 16. or more private, when either one of the members of the Family, Nehem. 1. 4, 5, 6. Gen. 25. 21. or some by reason of speciall duty they have joyntly together made their prayers, 1 Pet. 3. 7.

Is it not enough for every one in a Family to make prayers with the rest of the body of that Houshold?

No, it is required also that we pray solitarily by our selves, Math. 6. 6. For as every man hath committed speciall sins, which others in the Fami∣ly have not, and hath speciall defects, and hath received speciall favours, that others have not: so in these regards it is meet that he should have a speciall resort unto God in Confession, Petition, and Thanksgiving.

What is ordinary Prayer?

It is that prayer which is made daily upon ordinary occasions,* 1.85 Psal. 55. 17. Dan. 6. 11.

What is the extraordinary?

That which is made upon speciall occasion,* 1.86 or extraordinary accident falling out, by reason whereof it is both longer and ferventer, Psal. 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6.

Are the same persons alwayes to keep the private extraordinary Pray∣ers, that keep the publick?

No: not such persons as are under the commandement of others, un∣lesse it be publick, or with consent of their commanders, Numb. 30. 13, 14, &c.

What are the ordinary circumstances of Prayer?

Gestures,* 1.87 Place, Time.

What behaviour and gesture must we use in Prayer?

We must use such holy behaviour,* 1.88 and comely gestures of body, as are beseeming the Majesty of God, with whom we have to deale, and so holy an exercise which we have in hand; namely, such as may best expresse and encrease the reverence, humility, fervency and affiance, that ought to be in our hearts; as the bowing of our knees, Eph. 3. 14. lifting up of our hands and eyes to heaven, Lam. 3. 41. Iohn 17. 1, &c. which yet are not alwayes, or absolutely necessary, Luke 18. 13. so our hearts be lifted up, Psal. 25. 1. and 143. 8. and the knees of our conscience bowed before the Lord, Phil. 2. 10. and nothing done unbeseeming the company with whom we pray, and the kind of prayer.

Is not the behaviour all one in every kind of prayer?

No: In private prayer it sufficeth that we use such words, gestures, &c. as may expresse our reverence and faith towards God, 1 Cor. 14. 2. In publike prayer our behaviour must be such as may also witnesse our com∣munion one with another, and desire of mutuall edification, 1 Cor. 14. 4. and verse 17. 40. When we pray by our selves we have more liberty of words and gestures then in company, 1 Kings 18. 42. In extraordinary prayers the publike must be done with open shew of the affection, either sorrow or joy, Esa. 1. and 58. Ioel 2. 13. which in the private must be co∣vert and secret, Matth. 6. 17.

Where must we pray?

Generally all places are allowed,* 1.89 1 Tim. 2. 8. the ceremoniall difference of places being removed, Iohn 4. 21, &c. and Christ our propitiatory eve∣ry where present before us, Matth. 18. 20. Notwithstanding, according to the kindes before mentioned, the publike place of resort for the wor∣ship of God best fitteth common prayers, Esa. 56. 7. Ioel 2. 17. and the private house or Closet is most convenient for private supplication, Matth. 6. 6. howsoever the sudden lifting up of the heart in secret unto God, may be as occasion is, without gesture, in any place or company, Neh. 2. 4.

When must we pray?

Continually,* 1.90 as the Apostle enjoyneth, 1 Thess. 5. 17. For the whole course of a Christian is a perpetuall intercourse with the Lord, either su∣ing for mercy, or waiting for the answer of his suits, or rendring thankes for graces received, Psal. 5. 3. Luke 2. 37. Neverthelesse ordinarily the Sabbath among the dayes of the week, Psal. 92. Title, and morning and evening among the houres of the day, ibid vers. 2. are to be preferred▪ whereto such time must be added wherein we enter into any businesse, Col. 3. 17. Pro. 3. 6. or receive any of the creatures or blessings of God, 1 Cor. 10. 31. 1 Tim. 4. 4, 5. Extraordinarily other dayes or houres must al∣so be set apart for prayer, especially in cases requiring longer continuance therein, Psal. 55. 17. & 119. 62, 164.

What circumstances are annexed unto such extraordinary prayer?

An holy fasting or feasting,* 1.91 1 Cor. 7. 5. Zach. 8. 19. Neh. 8. 10. the one, to further our zeale in petition; the other, in thanksgiving.

What meane you by Fasting?

Not any naturall abstinence, arising from sicknesse; nor medicinall, used to prevent or remove the same; nor civill, enjoyned sometimes by authority, as in case of dearth; sometimes enforced by necessity, as in siege, 2 Kings 6. 25. seafaring, &c. nor yet morall, for subduing of carnall concupiscence, 2 Kings 25. 26, 27. 1 Cor. 9. 27. and preservation of chasti∣ty, required (especially in some constitutions, 1 Cor. 9▪ 27.) by vertue of the seventh Commandement: But religious, Ioel 1. 14 that is referred to religious ends, for the furtherance of the speciall practice of repentance, and the enforcing of our prayers.

Is fasting a good work?

Fasting is not properly a good work, but an help, an assistance thereto, namely, to prayer.

Whether is the outward exercise thereof a certaine marke of a god∣ly man?

The Pharisees which fasted Luke 5. 33. came not to our Saviour Christ to learne of him, (48.) as the Disciples of John did, Matth. 9. 14. al∣though it were in weaknesse) but to discredit him, namely, to make the world beleeve that he was a belly-god, as the Church of Rome doth charge the children of God now, to open a schoole to all liberty of the flesh, following the steps of their old fathers the Pharisees.

What is an holy Fast?* 1.92

The chastising of our nature, and laying aside the delights of the senses for a time, Joel 2. 16. 1 Cor. 7. 5. to the end thereby to humble our selves, and to make us more apt to prayer. Or more fully: Fasting is a religious abstinence commanded of God, whereby we forbeare not onely the use of meat and drinke, but also of all other earthly comforts and commodi∣ties of this life, so far as necessity and comelinesse will require, to the end that we being humbled and afflicted in our soules by the due considera∣tion of our sins and punishment, may (grounded upon the promise of God) more earnestly and fervently call upon God, either for the obtai∣ning of some singular benefit, or speciall favour we have need of, or for the avoiding of some speciall punishment, or notable judgement han∣ging over our heads, or already pressed upon us, Acts 16. 30, 31, 32.

& 14. 23. 2 Chron. 20. Joel 1. & 2. 12. 16.

Is there any necessity of this exercise of Fasting?

Yes verily; in that it is necessary to humble our selves under the migh∣ty and fearefull hand of God,; and to afflict our soules with the conside∣ration and conscience of our sins, and the punishment due unto them; unto which this outward exercise of Fasting is a good aid: for howsoever the kingdome of God consisteth not properly in the matter of meat and drink, whether used or forborne, Rom. 14. 17. yet fasting, as an extraor∣dinary helpe unto the chiefe exercises of Piety, hath the warrant and weight of a duty as well from precepts, as examples, both out of the old Testament, (Lev. 23. 27. &c. Joel 2. 22. Esa. 22. 12.) and the new, (Mat. 9. 14, 15. Acts 13. 3.) And our Saviour Christ, Luke 5. 35. doth expresse∣ly say, that the time shall come when his Disciples shall fast: where both by the circumstances of the persons and of the time, the necessity of fa∣sting is enforced.

How so?

By the persons, for that the Apostles themselves had need of this helpe of Fasting for their further humiliation; and by the time, for that even after the Ascension of our Saviour Christ, when the graces of God were most abundant on them, they should have neede of this exercise.

What is gathered hereof?

That it is a shamefull thing for men to say that Fasting is Iewish, or Ceremoniall.

What do you gather, in that our Saviour would not have his Disciples to fast till after his Ascension?

His singular kindnesse, in that hee would not suffer any great trouble, or cause of Fast to come unto them, before they had strength to beare them, or were prepared for them.

When is the time of Fasting?

As oft as there are urgent and extraordinary causes of Prayer,* 1.93 either for the avoiding of some great evill, or notable calamity, 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy, or speciall benefit at the hand of God, Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ tea∣cheth, Luke 5. 34. that it must not be when he who is as it were the Bride∣groome is with his Disciples, to furnish them with all manner of bene∣fits they had need of: we are taught, that the time is, when any great ca∣lamity is hanging over us, or falne upon us, whereby the gracious pre∣sence of Christ is taken from us; or when there is any weighty matter to be taken in hand.

What gather you hereof?

That the fast of Popery is foolish, which is holden at set times, whe∣ther the time be prosperous, or not prosperous; whether the affaires bee common or ordinary, or whether they be speciall or extraordinary.

When then is this religious exercise of Fasting to be performed of Chri∣stians?

When God calleth upon us for this duty by the occasions arising from his providence, and our owne necessities, Matth. 9. 15.

What are those occasions, whereby the Lord calleth us to fasting?

They are generally two, as hath been noted, viz.

1. Evills, which being felt or feared, we desire to remove, or prevent as sins, 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin, Est. 4. 16. Jonah 3. 7. Mat. 17. 21.

2. Good things, spirituall, Acts 10. 30. or outward, Neh. 1. 4. which we desire to enjoy, and therefore doe thus seek them, and prepare our selves for the receiving of them.

When is this Fast to begin and end?

As in all holy rests, after preparation, Luke 23. 54. it is to begin in the morning of the day of the Fast, and to continue to the morning of the day following, Marke 16. 2. Luke 24. 1.

It seemeth by this, that the Law of Fasting, will not suffer a man to sup the night of that day when the Fast is holden?

The Fast is so long continued as hath been said; but so, as there bee that refreshing whereby health may be preserved: for such as bee sick or weake, are to take somewhat for their sustenance, thereby to bee better able to serve God in the Fast, provided that they doe not abuse this to licence of the flesh.

Is it of necessity that the Fast should alway begin in the morning, and con∣tinue untill morning?

No; It may be from morning to evening, Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe, Lev. 23. 32. and according to the greatnesse of the affliction, the Fast is to bee prolonged even to the space of three dayes, as appeareth by the examples of the Iewes, Est. 4. 16. & Paul, Acts 9. 9.

What are the kinds of Fasting?

It is either publick,* 1.94 or private.

What is the publick Fast?

It is when for a generall cause the Churches doe fast,* 1.95 viz. when the Governours and Magistrates, Joel 2. 15. stirred up by consideration of common sinnes, Neh. 9. 1, &c. Calamity, Jonah 3▪ 7, 8. necessities, or businesse of great importance, doe in the name of God blow the trumpet and call a solemne assembly, or assemblies: in which case he that obey∣eth not, is culpable before God and man, Lev. 23. 29. And it is either more publick, when all Churches fast generally; or else lesse publick, when some particular Churches are humbled in fasting.

What is the private Fast?

When upon the view either of publick causes,* 1.96 considered of by such as are in Authority, Ezek. 9. 4. Ezek. 13. 17. or of the like, but more pri∣vate occasions, (as domesticall or personall, &c.) a Christian is moved either with his family, or speciall friends, Zach. 12. 12. 1 Cor. 5. or by himselfe solatary, Matth. 6. 17. to humble himselfe before the Lord: for it is more or lesse private: lesse private, as when a particular house; more private, when a particular person is humbled in fasting.

Is there any difference in the manner of holding of a publike and pri∣vate Fast?

Yes: in a publike Fast the sorrow and griefe ought to be declared openly to the view of all, which ought to be covered as much as may be in the private Fast, wherein the more secrecy is used, the greater proofe is

there of sincerity, and hope of blessing: wherefore our Saviour Christ reproveth the private Fast of Hypocrites, that would outwardly appeare to men to fast, and commandeth the contrary, Matth. 6. 16, 17.

Whom doth God call to this exercise of Fasting?

All Christians enabled by understanding and grace to judg,* 1.97 and aright to performe this weighty duty, Zach. 12. 12, &c. unlesse any be exempted by present debility, Matth. 12. 7. 1 Sam. 14▪ 29, 30. but differently, accor∣ding to the divers occasions of fasting, and the kindes thereon depending, (whereof before hath been spoken.)

May those that are under the government of their Parents, or Masters, fast without leave of them?

No, but in the publike all may fast.

Are all persons meet for this exercise of fasting?

By the unfitnesse of his owne Disciples for it our Saviour Christ tea∣cheth, that they that are meet for this exercise must not be Novices in the profession of the truth; no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine, Luke 5. 33.

Is it so hard a matter to abstaine from a Meales meat, and such bodily comforts for a small time, which the youag sucking babes, and the beasts of Nineveh did, and divers beasts are better able to performe then any man?

No verily, but hereby appeareth that there is an inward strength of the mind required, not onely in knowing of our behaviour in this service of God, but also of power and ability to goe under the weight of the things we humble our selves for, which strength if it be wanting, the fast will be to those that are exercised in it, as a peece of new cloath sewed in∣to an old garment, which because it is not able to beare the stresse and strength of, hath a greater rent made into it then if there were no peece at all.

What gather you hereof?

That it is no marvell that where there is any abstinence and corpo∣rall exercise in Popery, yet that the same makes them nothing bet∣ter, but rather worse, having not so much as the knowledge of this service of God, much lesse any spirituall strength and ability to per∣forme it with.

What then are the parts of a true Christian Fast?

They are partly outward,* 1.98 partly inward. 1. Bodily exercises, serving to the inward substances, 1 Tim. 4. 8.

2. An inward substance sanctifying the bodily exercise, and making it profitable to the users.

What is the bodily exercise in fasting?

It is the forbearing of things otherwise lawfull and convenient, in whole or in part, for the time of humiliation, so as nature be chastised, but not disabled for service; and the delights of the sense laid aside, but yet without annoyance and uncomelinesse.

What are those outward things that are to be forborne during the time of fasting?

First, food, Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting; and the word doth signifie an utter abstinence from

all meats and drinkes, and not a sober use of them, which ought to be all the time of our lives: Wherefore this outward exercise is thus described, Luke 5. 33. The Disciples of John and the Pharisees fast, but thine eat and drinke.

What is here to be considered?

A charge upon Popery: For the greater sort of people amongst them, in the day of their Fast fill their bellies with bread and drinke; and the richer sort, with all kinde of delicates, (flesh, and that which commeth of flesh onely excepted:) So that the fasting of the one and the other is but a fulnesse, and the latter may be more truely said to feast then a fast.

It seemeth you make it unlawfull for those that fast to eat any thing du∣ring their fasting.

Not so: if for help of weaknesse the taking of meat be moderately and sparingly used, as before hath been observed.

What other things are outward?

The ceasing from labour in our vocations on the day of the Fast, Num. 29. 7. to the end wee may the better attend to the holy exer∣cises used in fasting; in which respect such times are called Sabbaths, Levit. 23. 32. The laying aside of costly apparell, or whatsoever ornaments of the body, and wearing of homely and courser gar∣ments, Exodus 33. 4, 5. Jonah 3. 5, 6. The forbearing of Sleep, Mu∣sicke, Mirth, Perfumes, &c. Dan. 6. 18. & 10. 2, 3. And this ab∣stinence is required of all that celebrate the Fast: But of married persons there is further required a forbearance of the use of the marriage bed, and of the company each of other, 1 Cor. 7. 5. Joel 2. 16.

What is the meaning of the abstinence from these outward things?

By abstinence from meat and drinke, by wearing of courser ap∣parell, by ceasing from labour in our Callings, and by separa∣tion in married persons for the time, wee thereby professe our selves unworthy of all the benefits of this present life, and that we are worthy to bee as farre underneath the earth as wee are above it: yea, that we are worthy to be cast into the bottome of hell, which the holy Fathers in times past did signifie by putting ashes upon their heads, the truth whereof remaineth still, although the ceremony be not used.

What is the spirituall substance of duty, whereto the bodily exercise serveth?

It is an extraordinary endevour of humbling our souls before the Lord, and of seeking his face and favour, Ezra 8. 21. wherein that inward power and strength whereof we speak is seen.

Wherein doth it consist?

1. In the abasing of our selves, Joel 2. 13. by examination, confession, and hearty bewailing of our own and the common sins, Ezra 9. 3, 4. Neh. 9. 1, 2, &c. Dan. 9. 3, 4, 5, &c.

2. In drawing near unto the Lord by faith, Luk. 15. 18, 21. and earnest invocation of his name, Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law, and threats of God; the later upon the Gospel and promises of God touching the removing of our sins, and Gods judg∣ments upon us for them.

How agreeth this with the Popish Fast?

It faileth in both parts: for in stead of humbling themselves, and affli∣cting their soules, they pride themselves, and lift up their mindes, in thin∣king they deserve something at Gods hands for their fasting; which is great abomination. Neither have they upon the dayes of their Fast any extraordinary exercise of prayer, more then upon other dayes; of all which it may appeare how small cause they have to boast of their fa∣sting, which in all the warp thereof hath not a thread which is not full of leprosie.

What is required in our humiliation?

Anguish and grief of our hearts, conceived for our sins, and the punish∣ment of God upon us, for which we ought to be humbled in fasting: For the effecting whereof we are to set before our eyes,

1. The glasse of Gods holy Law, with the bitter curses threatned to the breakers thereof.

2. The examples of vengeance on the wicked.

3. The judgments now felt or feared of us.

4. The spirituall contemplation of our blessed Saviour, bleeding on the Crosse with the wounds which our sinnes have forced upon him, Zach. 12. 10, &c.

What is required in our drawing neare unto the Lord by Faith?

Not onely fervently and importunately to knock at the gate of his mercy for the pardon of our sins, removall of judgements, and grant of the graces and blessings we need, Psal. 51. 1, 2, &c. vers. 14. & 112. 4. but also to make a sure Covenant with his Majesty, Nehem. 9. 38. of re∣newing and bettering our repentance thence forward in a more ear∣nest and effectuall hatred of sinne, and love of righteousnesse, Esa. 55. 7. Jonah 3. 8.

What fruit or successe may we look for, having thus sought the Lord?

Who knoweth whether by this meanes we may stand in the gap, and cause the Lord to repent of the evill intended, and to spare his people? Joel 2. 14, 18, &c. Ionah 3. 9, 10. At the least for our particular we shall re∣ceive the mark and mercy promised to such as mourne for the abomina∣tions generally committed, Ezek. 9. 4, 6. together with plentifull evi∣dence of our salvation, and assurance of the love of God towards us, Matth. 6. 18. Pro. 28. 13. 1 Iohn 1. 9. strength against temptations, patience and comfort in afflictions, with all other graces plentifully vouchsafed (especially upon such renewing of acquaintance) by him who is the re∣warder of all that come unto him, Heb. 11. 6. so that we need not doubt, but that as we have sowne in teares so we shall reap in joy, Psal. 126. 5. and as we have sought the Lord with fasting and mourning, so he yet againe will be sought (Ezek. 36. 37.) and found of us with holy feasting and spiri∣tuall rejoicing.

What is an holy feasting?

A comfortable enjoying of Gods blessings,* 1.99 to stirre us up to thank∣fulnesse and spirituall rejoicing: Or, (to describe it more large∣ly) It is a solemne Thankes-giving unto God for some singu∣lar benefit (or deliverance from some notable evill, either upon us, or hanging over us) which hee hath bestowed upon us, especially

after that in fasting we have begged the same at his hand, Zach. 8. 19. Ezek. 9. ad 32. for this is a duty especially required for the acknowledg∣ment of such mercies as we have by the former course obtained, Psal 30. 11, 12. & 50. 15. Esther 9. 22. and so answering thereto, that from the one the other with due reverence may be conceived.

What ought especially to be the time of this duty?

The time that is nearest unto the mercy and benefit which we have re∣ceived, * 1.100 as we see in the story, Esther 9. where the Iewes that were in the countrey, and in the provinces, did celebrate their feast on the 14. day of the moneth Adar, because they had overthrowne their enemies the 13. day before: and the Iewes in Sushan, because they made not an end of the slaughter of their enemies before the 14. day was past, they celebrated it the 15. day. Look 2 Chro. 20. 26. and that example of Jacob, checked for deferring the paiment of his vow at Bethel.

Wherefore ought we to take the time that is next the deliverance?

Because we being most strongly and thoroughly affected with the be∣nefit we receive the first time it is bestowed upon us, especially where there is not onely a notable benefit befallen unto us, but thereby also we are freed from some notable evill that was upon us, or near unto us, we are then most fit to hold a feast unto the Lord.

Why is the ordinance of a yearely Feast by Mordocheus rather com∣manded upon the day after the slaughter of their enemies, then the day of the slaughter?

To set forth that rejoicing ought not to be so much for the destruction of our enemies, as that thereby we obtaine peace to serve God in.

Wherein doth this feast consist?

The scope and drift of it is,* 1.101 to rejoice before the Lord, and to shew our selves thankfull for the benefit received, not onely in that we are de∣livered, but that we are delivered by prayer that we have made unto God, whereby our joy encreaseth, and whereby it differeth from the joy of the wicked, which rejoice that they are delivered as well as we.

How may that be best performed?

Partly by outward and bodily exercises, and partly by spirituall exerci∣ses of godlinesse.

What are the outward exercises?

A more liberall use of the creatures, both in meat and apparell, then is ordinary.

May we eat and drink on that day more then on others?

No: the exceeding is not in the quantity of meat and drink, but in a more dainty and bountifull diet then ordinary, Neh. 8. 10. which yet is to be referred to the exercise of godlinesse, and therefore ought to be used in that moderation and sobriety, as men may be made more able there∣unto; even as the abstinence in fasting is used to further humiliation of the mind, and affecting of the soule.

What is the exercise of godlinesse?

It is either in piety and duty unto God, or in kindnesse unto men.

What is the duty unto God?

To lift up our voice in thanksgiving unto him, as for all other his mer∣cies, (whereof this benefit should cause the remembrance, as one sinne

causeth the remembrance of others, Psalme 51.) so for that present be∣nefit; and for that purpose to call to remembrance, and to compare the former evills, which either we were in, or were neere unto, with the pre∣sent mercy, and every part of the one with the members of the other.

What other duty of Piety is to be performed unto God?

By a diligent meditation of the present benefit to confirme our faith and confidence in God, that he that hath so mightily and graciously deli∣vered us at this time, will also in the same, or the like dangers, deliver us hereafter, so farre as the same shall be good for us.

What is the kindnesse we should shew towards men?

An exercise of liberality, according to our power, out of the feeling of the bountifull hand of God towards us.

To whom must that be shewed?

To our friends in presents; and, as it were, in New-years gifts, Rev. 11. 10. and portions to be sent to the poore and needy, Neh. 8. 10.

What remaineth further of these holy Feasts?

The sorts and kindes of them which are as before we have heard of Fasts; to which I refer the Reader.

Hitherto of Prayer, and the extraordinarie circumstances thereof, Fasting, and Feasting: what is a Vow?

A solemne promise made unto God by fit persons of some lawfull thing,* 1.102 that is in their choise and power to performe it.

It is thought that Vowes are Ceremoniall, and not to pertaine to the times the Gospell?

There are indeed good, yea, excellent persons that think so, which carry so much the more a dislike of Vowes, because they have beene abused in Popery. Howbeit, it appeareth by the fifty Psalme, verse 14, 15. that it is a constant and perpetuall service of God; as shall appeare.

What is the proper end and use of a Vow?

It is twofold:

First,* 1.103 to strengthen and confirme our faith.

Secondly,* 1.104 to testifie our thankfulnesse unto God;* 1.105 but no way to me∣rit any thing at Gods hand: So that whereas the exercise of a Fast is in adversity; and of a Feast in prosperity; the Vow may be in both.

Who are the fit persons that may vow.

Such as have knowledge,* 1.106 judgement, and ability to discerne of a Vow, and of the duties belonging to the performance of the same, Numb. 30. 6.

Are all such bound to vow?

Not simply all; for it is no sinne not to vow, Deut. 23. 22. but those onely, which either being in distresse feele a want of feeling of Gods as∣sistance, thereby to strengthen their faith for neecessary ayde: or they who being delivered from some necessary evill, or have received some singular good, where no vow hath gone before, should witnesse their thankfulnesse, Deut. 13. 21, 22. Numb. 30. 2. & 6. 2. &c.

What have we herein further to consider?

That the Vow must be of lawfull things; else it is better not to pay the Vow, then to pay; as Herod and the forty mentioned in the Acts,

23. 14. And as the Munks, Fryers and Nunnes vow wilfull poverty, per∣petuall abstinence from Marriage, and Canonicall obedience, and the peo∣ple pilgrimage.

May we vow any thing which is lawfull to be done?

We may not vow any vile or base thing: As if a wealthy man should vow to give to the poore some small value far under his ability; for what either token of thankfulnesse can that be, or what comfort in his troubles can he take of the performance thereof?

What have we secondly to consider?

That the vow must be of such things as are in our choice to performe.* 1.107

How many wayes faile men against this?

Two wayes:

1. In vowing that which we are not able to performe.

2. In vowing that which otherwise by the Law of God we are bound to performe.

Who be they that vow that which they cannot performe?

They are either they whose strength doth faile through the common frailty of all men (as those that vow perpetual continency) whose lets come from themselves; or they which cannot performe it, by reason of subje∣ction unto others; as wives unto their husbands, children to their parents, servants to their Masters, &c. in whose power they are to performe their vowes, or not to performe them, Numb. 30. 3, 4.

Why may not a man vow such things as he is otherwise bound to doe?

For that they are due unto God without the service of a vow; and therefore it were a dalliance with God, to make shew of some speciall and extraordinary service, where the common and ordinary is only per∣formed, as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof.

What may we then lawfully vow?

An increase of Gods service; as to pray more often every day then or∣dinary is used; or to be more liberall to the poore, with some straine of our ability, building of Colledges, Almes-houses, &c.

What is the duty of those that have vowed?

1. To have a diligent care to performe their vowes,* 1.108 Eccles. 5. 3, 4. Deut. 23. 21, 22, 23. For if it be a reproachfull thing to deale with God as with a man, it is more reproachfull to deale worse with God, then we dare deale with any man.

2. Not to delay the performance of it, Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes, Gen. 35. 1. 1. By his daughters deflowring. 2. By the rage and murther committed by his sonnes.

Is the necessity of performing vowes so great, that they may no wayes be omitted?

Not so: for to the performance of a greater duty, a man may omit his vow for a time, and after a time returne, and be not a Vow-breaker: As the Rechabites for safety of their lives came and dwelt at Ierusalem, notwith∣standing a former vow, that they would not dwell in an house, Jer. 35. 9, 10, 11. and yet God witnesseth, that the vow was not broken thereby: so to help our neighbours in some present necessity, we may cease from

any vowed duty at that time, and not sin; wherein the Papists greatly faile, who having vowed unlawfully, yet thinke they may not intermit their vowes.

If a man in vowing doth not consider sufficiently the greatnesse of the matter, may he not break that vow that he hath not so advisedly made?

No, the vowing being otherwise lawfull, that rashnesse is to be repen∣ted, but the vow must be kept.

What have we to learne of all this?

That we be advised in that we doe, and not to enquire after we have vowed, to find some starting hole where to goe out; but either not to vow at all, or if we vow, to have a good remembrance of it, and a diligent care in the due time to performe it, Prov. 20. 25.

Having spoken of those good things which we doe give unto God: Let us proceed to that which we doe give unto our needy Neighbour: What is Almes?

It is a duty of Christian love, whereby such as have this worlds good, doe freely impart to such as are in want,* 1.109 1 Iohn 3. 17. 1 Tim. 6. 17, 18. Mat. 5. 42.

How can it be both a duty, and withall free?

1. That it is a duty, appeareth by many formall precepts touching this matter, Deut. 15. 7, &c. Heb. 13. 16. in that it is called our justice or righte∣ousnesse, Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others, 1 Pet. 4. 10. Finally, in that according to the performance or neglect even of this duty men shall be judged at the last day, Mat. 25. 35. 42.

2. It is free, not as being left by God unto our choice, whether we will doe it or no, but as proceeding from an heart asa 1.110 freely, and as cheer∣fully performing this obedience to God, and reliefe of our brother, with∣out compulsion of humane Law.

Who are to give Almes?* 1.111

a 1.112 Whosoever hath this worlds good; that is, such a portion out of which by frugality something may be spared, though it be butb 1.113 two mites; and therefore, not onlyc 1.114 rich men and housholders are to give; but also such as labour with their hands,d 1.115 out of their earnings and wages, children out of their Parents allowance, wives out of any portion they have in severall without their husbands, or allowance from their hus∣bands, or out of the common stocke they enjoy with their husbands; provided the husbands consent (in whom the possession fundamentally remaineth) be either expressed, or by silence, or not gainsaying implied. Finally, even they that live upon almes, muste 1.116 spare something unto those that have little or no supply.

May there not be some cases, wherein such as are accomptable to others, may give without their knowledge, yea against their will?

Yea, as appeareth in the wise and commendablea 1.117 example of Abi∣gail; to wit, when the life and whole estate of the giver or receiver, may be now, or not at all,; thus, or not otherwise preserved; forb 1.118 ex∣treame necessity dispenseth with the ordinary course of duty, both to God and man.

Whereof must we give Almes?

Of thata 1.119 good thing (that is wholsome and profitable to the re∣ceiver) which is justly our owne, not another mans; unlesse in case of extremity before mentioned; for otherwise, of goods evill gotten, or wrongfully detained, not almes, butb 1.120 restitution must be made.

How much must we give?* 1.121

Wee mustc 1.122 sow liberally, that wee may reape also liberally, notwithstanding in the quantity and proportion of almes respect must be had;

1. To thed 1.123 ability of the giver, who is not bound so to give, as utterly toe 1.124 impoverish himselfe, and to make himself of af 1.125 giver, a receiver (saving that in a common and extream necessity of the Church, g 1.126 every one must be content to abate out of his revenue, that the rest may not perish; and some whose hearts God shall move, mayh 1.127 volun∣tarily, and commendably, sell all, and put it into the common stocke:) yea, it is unlawfull so to give unto some one good use, as toi 1.128 disable our selves for the service of the Common-wealth, Church, or Saints in generall, or for the reliefe of our family, or kindred in speciall.

Secondly, to the condition of the receiver, that hisk 1.129 necessity may be supplyed, not as to make him of a receiver, a giver; for this is to give a patrimony, not an almes, and belongeth rather to Iustice, binding men to provide for those of their owne houshold, then to mercy.

To whom must we give?* 1.130

To suchl 1.131 as are in want, with this difference,

First, in present extremity, we must preserve life in whomsoever, m 1.132 without enquiring who and what a one the partie be.

Secondly, inn 1.133 cases admitting deliberation, we must confine our almes to such as God hath madeo 1.134 poore, as Orphans, Aged, Blinde, Lame, the trembling hand, &c. wherein such gifts are most commendable as extend unto perpetuity, asp 1.135 the erecting, or endowing of Churches, q 1.136 Schooles of good learning,r 1.137 Hospitalls, &c. But as for such as turne begging into an art, or occupation, they are by order to bees 1.138 compelled to worke for their maintenance, which is thet 1.139 best and greatest almes.

What order must we observe in giving?

We must begin with such as are nearest to us in regard of domesticall, civill, or Christian neighbour-hood (according as the lawes of Nature, Nations, and religion direct us) unlesse other circumstances, as the ex∣tremity of want, oru 1.140 the indignity of the person to bee relieved doe dispence: and so proceed to suchx 1.141 as are further off, according as our ability can extend.

What are the times and places fittest for those duties?

For publick almes, the fittesty 1.142 time is, when we meet together for the solemne worship of God; likewise the fittestz 1.143 place, where pro∣vision is made for publick Collections: For private, when and whereso∣ever the necessity of our poore brother offerth it selfe.

With what affection must we doe Almes-deeds?* 1.144

1. With pity and compassion on our needy brother, Psal. 112. 4.

2. With humility and secrecy, not seeking praise from men, but ap∣proving our selves to God, Matth. 6. 1, &c.

3. With cheerfulnesse, Rom. 12. 8. because God loveth a cheerfull gi∣ver.

4. With simplicity, not respecting our selves, but the glory of God, and the good of our fellow members, Rom. 12. 8. 2 Cor. 8. 4, 5.

How many wayes may almes-deeds be performed?

Not only by giving; but also,

a 1.145 First, by lending to such as are not able tob 1.146 lend to us againe, (some being no lesse relieved by lending, then others by gift) provided we takec 1.147 nothing for the loane, yea in some cases eitherd 1.148 remit part of the loane, or commit it into the hands of our poore brother,e 1.149 without assurance to receive from him the principall againe.

Secondly, by sellingf 1.150 when we doe not only bring forth the com∣modity, as of corne, &c. which others keep in; but also in a mercifull com∣miseration of our poore brother abate something of the extreame price.

Thirdly, by forbearingg 1.151 whatsoever is our right in case of great ne∣cessity.

What fruit may we expect of this duty?* 1.152

Not to merit thereby at the hands of God: But yet,

1. To make God our debtor, Prov. 19. 17. according to his gracious promises; who also in Christ will acknowledge and requite it at the last day, Mat. 10. 42. & 25. 35. 2 Tim. 1. 18.

2. To seale the truth of our Religion, 1 Sam. 1. 27.

3. To assure us of salvation, Heb. 6. 9, 10. 1 John 3. 14. 1 Tim. 6. 19.

4. To make amends to man for former covetousnesse and cruelty, Dan. 4. 24. Luke 19. 8.

5. To sanctifie our store, Luke 11. 41. and bring a blessing on our la∣bours, Deut. 15. 10. yea and upon our posterity after us, Psal. 112. 2. & 37. 16. 2 Tim. 1. 16.

We have spoken at large of the participation of the grace of Christ, and the benefits of the Gospell: Now we are come unto the meanes where∣by God doth effect these things.

Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankinde?

By vocation or calling,* 1.153 Rom. 8. 30. Heb. 3. 1. when God, by the meanes of his Word and Spirit, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him, Hos. 2. 14. and re∣vealing unto them his Covenant of grace, Mat. 11. 27. & 16. 17. Iohn 14. 21. Psalme 25. 14. bringeth them out of darknesse to light, Acts 26. 18.

Is this Calling of one sort only?

No:* 1.154 there is an externall gathering common to all, together with some light of the Spirit, and certaine fruits of the same, attained unto by some that are not heires of the promise: for many are called with this outward, and ineffectuall calling, who are not chosen, Isa. 48. 12. Mat. 22. 14.

And there is an internall and effectuall calling,* 1.155 peculiar to those few that are elect; whereby unfaigned faith, and true repentance is wrought in the heart of Gods chosen; and God (become in Christ their Father) doth not only outwardly by his Word invite, but inwardly also, and powerfully by his Spirit allure and win their hearts to cleave to him inse∣parably unto salvation, Gen. 9. 27. Psal. 25. 14. & 60. 6. 5. 4. Ioel. 2. 32. Acts 2. 39.

How doe both these kinds of Callings differ?

Howsoever we are to judge charitably of all outwardly called, 1 Cor. 1. 2. because who among them is also inwardly called, is only knowne to God, 2 Tim. 2. 19. yet doth this outward calling differ from the inward.

1. In that it is wrought only by outward meanes, and common illumi∣nation, Heb. 4. 2. without the spirit of regeneration, Jude vers. 19. or any portion of saving faith, Luke 8. 13.

2. In that they are admitted only to an outward and temporary league of formall profession, Acts 8. 13. Rom. 9 4, 5. not to that intire fellowship with Christ required unto salvation, 1 Iohn 2. 19. 1 Cor. 1. 8, 9.

What are the meanes which God hath appointed to call us by?* 1.156

They are partly inward, and partly outward, 1 Thes. 5. 19, 20. Act. 10. 44.

What are the inward?

The Spirit of God,* 1.157 which is given by the outward things, Gal. 3. 2, 3. 1 Tim. 1. 14.

What meane you by the Spirit of God in this place?* 1.158

That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto.

Being incomprehensible, how may we come to some understanding and sense of it?

By the things whereunto it is compared:

1. To winde, Acts 2. to shew the marvellous power of it in operation.

2. To oyle, Heb. 1. 9. that is of a hot nature, that pierceth and suppleth.

3. To water, John 4. that cooleth, scowreth, and cleanseth.

4. To fire, Mat. 3. Acts 2. that severeth drosse and good metall.

How is the operation of it?

Diverse; as softening and hardening, enlightening and darkening, which it worketh after a diverse manner, by the word in the hearts of the elect and reprobate, according to the good pleasure of Gods secret will only, and after that, according to the good pleasure of his revealed will; so that the lawfull use thereof is rewarded with a gracious increase of blessing, and the abuse punished with further hardnesse to condemnation.

What then doth the Spirit worke in the wicked?

Finding them hard, it hardeneth them more to their further condem∣nation.

What doth the same Spirit worke in the godly?

Faith, whereby they take hold on Christ with all his benefits, Eph. 2. 8.

What are the outward things which God hath given to call us by?

They are either common to the whole world, or proper to the Church.

What are the things common to the whole world?

Gods works not unprofitably given, although not sufficient to salvation.

Is not the knowledge of the wisedome, power and goodnesse of God, in the Creation and government of the Heaven and Earth, with the things that are in them, sufficient to make us wise to salvation?

No:

First, it serves rather for further condemnation without the Word, Rom. 1. 19, 20, 21.

Secondly, as by and with the Word, the due meditation and conside∣ration of Gods works is a good help to further us in Religion, and in the

graces of Gods Spirit, 1 Cor. 1. 21, 22.

Sith then God doth not reveale the Covenant of grace,* 1.159 nor afford suffici∣ent meanes to salvation to the whole world, but onely to the Church: explaine here what you meane by the Church.

Wee speake not here of that part of Gods Church which is trium∣phant in glory, who being in perfect fruition have no need of these outward meanes of communion with him, Rev. 21. 22, 23. But the Sub∣ject here is the Church militant: and that we consider also as visible in the parts of it, consisting of divers assemblies and companies of belee∣vers, making profession of the same common faith: Howbeit many times by persecution forced to hide themselves from the eye of the world,* 1.160 and happily by the rage of the enemy so scattered, that as in the dayes of Elias, 1 Kings 19. 10. they can hardly be knowne, or have en∣tercourse between themselves, and so the exercise of the publick ordi∣nances may for a time be suspended among them.

But are none to be accounted members of this Church, but such as are true beleevers; and so inseparably united unto Christ their head?

Truely and properly none other, 1 John 2. 19. Howbeit, because God doth use outward meanes with the inward, for the gathering of his Saints; and calleth them as well to outward profession among themselves, Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son, whereby the Church becomes visible; hence it is that so many as partake of the out∣ward meanes, and joyne with the Church in league of visible profession; are therefore in humane judgement accounted members of the true Church, and Saints by calling, 1 Cor. 1. 1. untill the Lord (who only know∣eth who are his) doe make knowne the contrary, as we are taught in the Parables of the Tares, Matth. 13. 24. & Matth. 13. 47, &c. And of the draw-net, and the threshing floore, where lyeth both good corne and chaffe, Matth. 3.

Hath Christ then his Church visible upon earth?

Yea, throughout the world, (as we have shewne) in the particu∣lar congregations of Christians, Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell: In which visible assemblies, and not else where, the true members of the true Church invisible on earth are to be sought, Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves, Esa. 60. 4.

Doth the visible Church consist of good and bad, or of good onely?

It consisteth of good and bad, as at the beginning we may see it did in Cain and Abel; whereupon our Saviour compareth the Church to a net, in which are fishes good and bad; and to a field, which in it hath wheat and cockle, Matth. 13. 24. 47, &c.

What are the markes and infallible notes, whereby to discerne a true vi∣sible Church with which we may safely joyne?

First, and principally, the truth of Doctrine which is professed, and the sincere preaching of the Word,* 1.161 together with the due administration of the Sacraments, according to the commandements of Christ our Sa∣viour, Mat. 28. 19, 20.

Secondarily, the right order which is kept, with sincere and conscio∣nable obedience yeelded to the Word of God.

Why doe you make the first to be the principall marke of visible profession?

Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints, and which prove the Church to bee a pillar of truth, 1 Tim. 3. 15.

Can the Church want this, and yet be a Church?

Yea; it may want these in the time of warre or persecution; and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God, and administration of the Sacraments; howsoever the exercise of the same by reason of these Gar∣boiles are wanting for a time.

Are we to joyne with all Churches that have these markes?

Yea; neither must we separate from them any farther then they se∣parate from Christ, Phil. 1. 18. Cant. 1. 5. as shall be shewed.

What say you to the other notes that are commonly given of the Church?

Either they are accidentall, and in great part separable, or utterly imper∣tinent and forged, for the upholding of the Romish Synagogue.

But is not Antiquity a certaine note of the Church?

No; for errors are very ancient, and the Church when it began, was a Church; yet had no antiquity.

Is not multitude a note?

No; for Christs flock is a little flock, Luk. 12. 32. and Antichrist very great, Apoc. 13. 3, 4▪ 8. & 18. 3.

Are not miracles a marke of the Church?

No; for beside that wicked people may worke them, Mat. 7. 22, 23. the Church of Christ hath been without miracles, and the comming of Antichrist is foretold to be with all power, and signes, and lying won∣ders, 2 Thes. 2. 9. Apoc. 13. 13, 14. Such as those are whereof the Papists brag and boast of, which are indeed no true miracles.

May the Church erre and be corrupted, or fall, and become no Church?

First,* 1.162 we must distinguish of errors: some are fundamentall, such as raze the foundation of the Church, (as the denying that Christ came in the flesh, or the denying of the resurrection) and in these the Church cannot erre; others are of lesse moment, and in these it may erre.

Secondly, the Catholick Church, considered in her true members, can never utterly fall, Matth. 16. 18. Psalme 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure, that it may bee said at any time to bee free from all corruption, Cant. 1. 4. or so constant, but that at times it may be shaken in the very foundation of truth, as it may appeare by the Church of Corinth, Galatia, &c. 1 Cor. 15. 12. 13. Gal. 3. 1.

Thirdly, the Church being considered with respect of the place, God doth not alwayes continue a succession of true beleevers within the same limits and borders; and hence we say, that divers Churches are falne, as those of Asia, &c. Neither is any place so priviledged, but that for sinne the Candlestick may in time be thence removed, Rev. 2. 5.

How may we judge of a Church corrupt, or ceasing to be a Church?

Where God utterly taking away the meanes of his Word and Wor∣ship, Acts 13. 46. hath apparently given the bill of divorce, Esa. 50. 1.

there are we not to acknowledge any Church at all, as at this day in Je∣rusalem, once the holy City: But where these meanes are yet continued, we are to acknowledge a Church of Christ, Rev. 2. 12, 13. howsoever more or lesse corrupt, according to the greater or lesse abuse of Gods Word and Worship.

Since Churches may be so diversly corrupted, from which, and how farre are we to separate?

From Churches mortally sick of heresie,* 1.163 Tit. 3. 10, 11. or Idolatry, as it were a contagious plague or leprosie, wee are to separate, Rev. 18. 4. Howbeit whiles there is yet any life, rather from the scab or sore then from the body; that is, from the prevailing faction, maintaining funda∣mentall errours, and forcing to idolatrous worship: Such is our separati∣on from the present Church of Rome, not from such therein, who either meaning well in generall, are ignorant of the depth of Satan, Rev. 2. 24. or secretly dissent from the damnable corruptions, 1 Kings. 19. 18. with whom, as a body yet retaining life, we desire to joine, Phil. 1. 18. so farre as we may with safety from the foresaid contagion.

Are we to continue fellowship with all other Churches, not so deadly and dangerously corrupt?

From Churches holding the foundation in substance of faith and wor∣ship, though otherwise not free from blemish, we are not to separate, 1 Kings 15. 14. & 22. 43. farther then in dislike and refusall of that where∣in they do apparently separate from Christ, in respect either of manners, doctrine, or forme of publike worship.

What are the Enemies of the Church?

Besides these spirituall wickednesses which fight against our soules,* 1.164 there are outward enemies also that visibly oppose the Church of Christ.

How doth Christ defend his Church against those enemies?

This is partly to be done by the Civill Magistrate, to whom it belon∣geth by Civill meanes to maintaine the Church in that truth and liberty which Christ hath given unto it: and partly by the breath of Christs own mouth in the preaching of the Gospel, yet not perfectly but by the bright∣nesse of his comming in the latter day.

What is the estate of the Church when these enemies prevaile?

The Church is often oppressed and darkned so by them, that it doth partly degenerate, and is partly hid, but never wholly destroyed, nor al∣together invisible.

Is not the Church alwayes visible in her parts?

The persons are alwaies visible, for Christ hath, and ever had from the beginning, his Church visible upon earth, Rom. 11. 1, 2, 3, 4. that is, some companies of Beleevers, making profession of the same common faith: yet the persecution may be such, that the visible Church may not appeare throughly for a time, the professors being forced thereby to hide themselves from the eye of the world, Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the dayes of Elias, 1 Kings 10. 14, 18. they can hardly be knowne, or have entercourse between them∣selves; and hence it is that the Church is compared to the Moon, some∣times in the full, sometimes in the wane.

What distinction is thereof the members of the visible Church?

Generally, they are all of the family of Christ, Ephes. 3. 15. which as sheep of his flock are to heare his voice, and to follow him, Joh. 10. 2, 3, 4. But more especially, out of these Christ the chiefe Priest and Shepheard hath instituted some to be above, some to be under, ordaining some to have preheminence and government, others to be governed and guided by them, Heb. 13. 17.

Whom hath Christ appointed to be Governors and guiders over the rest?

1. Church-officers and Ministers,* 1.165 appointed to teach and governe the flock of Christ, and to feed it with the wholsome food of the Word and Sacrament, 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2.

2. Princes and Civill Magistrates, whom Christ hath charged to see to the wayes of his houshold, and so to rule and order it outwardly, that all, both Ministers and People, doe their office and duty, even in things con∣cerning God, Psal. 78. 71, 72. 2 Chro. 35. 3. & 34. 32.

Having now spoken of the Church,* 1.166 and the members of it, what are those things which are proper to the visible Church?

The Word,* 1.167 Rom. 10. 17. John 5. 25. & 6 68. and the dependents there∣of, viz. Sacraments, 1 Cor. 10. 1, 2, 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. of which in their proper places.

What is the Word?

That part of the outward Ministery which consisteth in the deli∣very of Doctrine,* 1.168 and this is the ordinary instrument which God useth in begetting of faith.

What order is there used in the delivery of the Word for the begetting of faith?

1. The Covenant of the Law is urged to make sin and the punishment thereof knowne, whereupon the sting of conscience pricketh the heart with a sense of Gods wrath, and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life. After this preparation, the promises of the Gospel are propounded, whereupon the sinner conceiving hope of pardon, sueth to God for mercy, and particularly applieth to his own soul those comfortable promises which in the Word is propounded.

What is the inward meanes for the begetting of faith?

The holy Spirit of God.

Is it not lawfull to separate the inward meanes from the outward?

In no case: for those things which God hath joyned together no man may separate, Matth. 19.

How doth it appeare that God hath joyned both these meanes together?

Because hee saith by the Prophet Esay, chap. 59. 21. that this is the Covenant that hee will make with his people, to put his Spirit and Word in them, and in all the posterity of the Church: The Apostle in like manner, 1 Thess. 5. 19. 20. joyneth these two together, Quench not the Spirit, and despise not prophesying.

It would seem by these words of the Apostle, that the Spirit of Adoption and Sanctification, proper to the faithfull, may be lost, whilst he ex∣horteth that we should not quench the Spirit?

By no means, but as God doth assure the faithful of their continuance in him, so he doth declare by these exhortations, that the only means wherby we should nourish this holy fire in us, is to take heed to the preaching of the Word.

Is by the word prophecying only meant the preaching of the Word?

No, but by a figurative speech, all those outward meanes whereby God useth to give his holy Spirit; as are the Sacraments, and the discipline of the Church, over and above the preaching of the Word; which being principall of all, is here set downe for the rest.

Why doth the Apostle set the Spirit before the preaching of the Word, meant by Prophecy, considering that by and after preaching of the VVord, the Lord giveth his Spirit?

1. Because the Spirit is the chiefe of the two, the Word being but the instrument whereby the Spirit of God worketh.

2. For that the worke of the Spirit is more generall, and reacheth to some to whom the preaching of the Word cannot reach.

3. For that the Word is never profitable without the Spirit, but the Spi∣rit may be profitable without the Word, as after will appeare.

What doe you learne of this, that the meanes of Gods Spirit and Word are usually conjoyned together?

That no man is to content himselfe with this phantasie, to thinke that he hath the Spirit, and so to neglect the Word, because they goe together.

Who are by this condemned?

The Anabaptists, Papists, & Libertines, which ascribe to the Spirit that which they like, although wickedly, seeing the Spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the word, Ioh. 14. 26.

What other sort of men are here condemned?

The Stancharists, who esteem the Word to be fit to chatechise, and to innitiate or enter us in the rudiments of Religion: But too base to exercise our selves continually in it; wheras the Prophets and Apostles, most excel∣lent men, did notwithstanding exercise themselves in the Scriptures, Mar. 4. 1, 2, &c. compared with Isa. 2. 1, 2, &c. 2 Pet. 3. 15, 16.

Are none saved without hearing of the Word?

Yes: For first children which are within the Covenant, have the Spirit of God, without the ordinary meanes of the Word and Sacraments, Mat. 2. Rom. 8. 9, 14. Secondly, some also of age in places where these meanes are not to be had. Thirdly, some also which living in places where such means are, yet have no capacity to understand them, as some naturall fooles, mad men, or deafe borne, to shew that God is not tied to meanes.

What must we here take heed of?

That we presume not upon this, sith that notwithstanding this secret working of God; yet it is as impossible to come to heaven, if having the means and capacity of receiving them we contemne the means, as it is im∣possible to have a harvest, where no seed time hath gone before, Mat. 13. or to have children without the Parents seed, 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word: Indeed where the Lord placeth not the preaching of the VVord, there he can and doth work faith without it; but where he hath placed it, he will not doe it without it. In times and places where Popery hath prevailed, many were, (and may be so at this day in Spaine and Rome) converted by the very bare reading of the Word, yea without the reading of the VVord; but not so among them, who have or may have it, either by going from home to it, or fetching it home to them.

How is the diverse working of Gods Spirit by the Ministry of the Word set out unto us?

By the parable of the seed, three parts whereof fell into barren and un∣profitable ground, one into good and fruitfull, Mat. 13. 3. & 9. 18, 19, 24.

Are not three parts of the foure in the Church likely to be condemned by this Parable?

No, in no case: For it is both curious and uncomfortable Doctrine, it being a far different thing to have three sorts of wicked men in foure sorts, and to have thrice as many of one sort.

What is the first thing you observe here common to the godly with the wicked?* 1.169

To understand something of the word of grace, and to give consent un∣to the same.

If they understand it, how is it that the first sort of unfruitfull hearers are said not to understand, Mat. 13. 19.

They have some understanding, but it is said to be none; because it is no cleare knowledge, (whereof they can give a reason out of the Word) nor effectuall, which ariseth from hence; for that they come without affecti∣on, and goe away without care.

What are we here to learne?

1. To take heed not to deceive our selves in a bare profession, or light knowledge of the Word; and that we come to heare it with zeale, and de∣part with care to profit.

2. To beware also of the great subtilty of Satan, who as a swift bird, snatcheth the Word out of the unprepared hearts, even as also doth a thiefe, which taketh away whatsoever he findeth loose.

What observe you in the second sort, common to the godly with the wicked?

To have some kind of delight in the Word, and a glimpse of the life to come, Mat. 13. 20. Heb. 4. 5.

What difference is there between a godly joy and this?

1. This is like the blaze of the fire, and is never full and sufficient; whereas the godly joy is above that of gold and silver.

2. The wickeds delight is for another purpose then is the godlies: For it is only to satisfie a humour, desiring to know something more then others; whereas the godlies joy is to know further, to the end they may practise.

Why is it said they have no root? Mat. 13. 21.

Because, though they understand the things, yet are they not grounded upon the reasons and testimonies of the Word; nor transformed into the obedience of the Gospell, and therfore when persecution commeth, they wither away.

Proceed to the third sort.

They are they which keep it (it may be with some suffering of perse∣cution) yet the thornes of covetousnesse, or of worldly delights, over∣grow the good seed, and make it unfruitfull.

So much of the three sorts of unfruitfull soyle, and therein, of the things common to the godly with the wicked: What are the things proper to the godly,* 1.170 signified by the good and fruitfull ground?

1. The receiving of the seed in a good heart.

2. The bringing forth of fruit with patience, Luke. 8. 15.

What is there meant by receiving the seed into a good heart?

By the seed is meant the word of promise, whereby God hath said he will be mercifull to us in Christ: By the receiving it into a good heart, is meant the receiving it by faith in Christ.

Where it is said that the Word must be received into a good heart, it may seeme that a man hath a good heart before he receiveth that seed?

Doubtlesse, naturally they are all alike, and there is never a barrell bet∣ter herring (as they say) but as the face answereth the face in the glasse: so one of the sons of Adam is like another in their nativity they have by their parents) till they be regenerated: And therefore it is called a good heart, in respect of Gods changing of it by the ingraffed word, James 1. 21. and by these words he putteth difference between the fruits of the three for∣mer, and the fruits of this last: For that there is no difference in the out∣ward shew of fruits; but only in regard that those fruits proceed from an uncleane heart; and these from a heart that is cleansed.

How may we know that we have true faith, and so approve our selves that we are good ground?

By good fruits, which are the effects of faith.

What are the effects of faith?

Reconciliation, and sanctification, Rom. 8. 1, 2, 3. Eph. 2. 6. Col. 2. 1, 2, 3. the fruits of the former are set downe, Rom. 4. 1, 2, 3, 4. The fruits of the latter are repentance and new obedience, which have been already de∣clared.

What speciall tokens observe you out of the former, whereby we may dis∣cerne a justifying faith from the faith of the worldlings?

The end of our faith being the salvation of our soules,* 1.171 which shall be at the day of judgement, if we can willingly forsake father and mother, sister and brother, wife and children, and abandon the world, and say, Come Lord Jesus, come quickly, we may assure our selves we are in a happy case.

What speciall marks of justifying faith observe you out of the latter?

1. To be zealous of Gods glory.

2. To love Gods children; for these be the speciall effects of our holy faith.

What is the Word further compared with, and likened unto?

The Apostle Peter, 1 cap. 2. ver. 1, 2. compares it unto milke: As new borne babes desire the sincere milke of the Word, that ye may grow thereby; teaching us, that the VVord is not only of use for our begetting unto God; but for our daily nourishment, that we may grow in grace, and in the knowledge of our Lord Iesus Christ, 2 Peter 3. 18. so it is called a light, a lanthorne, and is appointed to be our guide, our Counsellor, our Comforter, &c.

Is this meant only of the Word preached?

Doubtlesse, the blessing of God both in an especiall manner wait upon that ordinance, when it is said; That when Christ ascended up on high, he gave gifts to men, some Apostles, (Ephes. 4. 12.) and some Pastors and teachers, for the gathering of the Saints, for the edifying of the body of Christ; yet with∣all, the reading of the Word with Prayer and diligence, is of singular use and benefit, and commended unto us by our Saviour. Search the Scrip∣tures, Iohn 5. 39. and how readest thou? Luke 10. 26. and by the example of the Bereans, who searched the Scriptures daily, and examined the things

they heard in the publick ministery of them, Acts 16. 11.

So much of the Word.

What are the dependances annexed to it?

Sacraments, 1 Cor. 10. 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. the one, sealing the Promises; the other, the threatnings of the Gospell.

What are Sacraments?* 1.172

The seales of the Promises of God in Christ, wherein by certaine out∣ward signes, and sacramentall actions confirming the same, commanded by God, and delivered by his Ministers, Christ Iesus with all his saving graces is signified, conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace, Rom. 4. 11, 1 Cor. 11. 23. to instruct, assure, and possesse us of our part in Christ and his benefits, Gal: 3. 27. and to bind us to all thank∣full obedience unto God in him, Rom. 6 4.

Was not Gods Word sufficient? What need have we of Sacraments?* 1.173

This argues our infirmity, and manifesteth Gods great love and mer∣cy; who for the furthering of our understanding, hath added visible signes to his word, that our eares might not onely bee informed of the truth, but our eyes also might more plainly see it; and for the greater strengthning of our faith, vouchsafeth to confirme the covenant of grace unto us, not onely by promise, but also by outward seales annexed thereunto. The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will: And if he in his perfection needed a to∣ken of Gods favour, (which was the tree of life) how much more wee that are corrupt and sinfull? if we were Spirits or Angels, wee should not need these helpes; but sith God knowing our frailties, and what is best for us, hath given us these seales to our further comfort, let us use the receipt of so skilfull a Physitian, unlesse wee will hasten our owne deaths.

How doth God by the Sacraments assure us of his mercies in Christ?

By the exhibiting to the worthy receiver by such outward signes, (whether Elements, or Actions) as himselfe for the reliefe of our weak∣nesse hath prescribed, whole Christ, God and men, with all his benefits, 1 Cor. 10. 4. in whom all the promises of God are yea and Amen, 2 Cor. 1. 20.

Doe they seale nothing else but the promise of God unto us?

Yes, they seale our promise unto God, that we take him onely for our God and Redeemer, whom alone by faith wee rest on, and whom we will obey.

How doe they binde us unto God?

Wee receiving them as pledges of his infinite love in Christ, doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty, Col. 2. 6, 7. and for his sake one to another, Eph. 4. 3, 4, 5.

Describe yet more largely what a Sacrament is.

A Sacrament is an Ordinance of God,* 1.174 wherein by giving and recei∣ving of outward Elements, according to his will, the promises of the Covenant of grace, made in the bloud of Christ being represented, exhi∣bited

and applyed unto us, are further signed and sealed betwixt God and man. Or it is an action of the whole Church, wherein by certaine vi∣sible signes, and outward things done according to Gods institution, in∣ward things being betokened, Christ with all his benefits is both offered unto us, and received by us: offered (I say) to all in the Church, but ex∣hibited onely to the faithfull, for the strengthening of their faith in the eternall Covenant, and the bringing them more effectually to the pra∣ctice of Gods Commandements, Exod. 12. 16. Luke 1. 59. & 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. & 6. 4. 1 Pet. 3. 21.

Why call you it Action?

Because it is not a bare signe alone, but a worke, 1 Cor. 11. 24, 25.

Why call you it an action of the whole Church?

Because it is a publick action, and appertaineth to the whole Church; and therefore ought to be done in the presence of the Congregation, by the example of John, Matth. 3. 11, 12. and commanded of Paul, 1 Cor. 11. 18, 20, 22. it being a greater indignity for the Sacraments to be admi∣nistered privately, then for the civill judgement, which is open and pub∣like: That we say nothing of the sacrifices under the Law, which were not so excellent as these; and yet it was not lawful to offer them in pri∣vate: which reproveth the disorder of the Papists, who turne the Com∣munion into a private Masse, and minister the Lords Supper to one alone, without the presence of the Congregation.

But may not the Sacraments be so administered upon necessity; as namely to a sick man ready to depart out of this life?

There is no such necessity; for a man believing wanting that opportu∣nity of comming to the Lords Supper, wanteth not the effect thereof; seeing the Lord promised by Ezekiel, that hee would be a Tabernacle to his people being banished from it, Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt, when with conveniency a man cannot enjoy them: but the contempt, or neglect of them, when they may con∣veniently be come unto.

What the•• is the fittest time and place for the administration of the Sacraments?

The fittest time is the Lords, or some other day of publike meeting: The most convenient place is the Church, and usuall place of the assem∣bly of the Congregation.

Did not Abraham minister the Sacrament of Circumcision in his pri∣vate house?

His house was at that time the Church of God, and therefore not pri∣vate; and so in the time of persecution, the godly did oft-times meet in Barnes, and such obscure places, which were indeed publick: because when the Church of God were there, the house or place availed nothing to make it publick or private: even as wheresoever the Prince is, there is the Court also said to be, though it were in a poore Cottage.

What difference is there between a Sacrament and a Sacrifice?

In a Sacrifice there is an offering made to God; in a Sacrament, there is an offer made by God to us. In the Sacrifices Christ was signified as given for us, in the Sacraments as given to us, the Sacrifices onely signes, the Sacraments seales also.

Who is the Author of a Sacrament?

God alone; because he onely can bestow those graces which are sea∣led in a Sacrament.

How doth God ordaine a Sacrament?

By his Word.

How many parts of Gods Word are there, whereby he doth institute and and ordaine a Sacrament?

Two.

First, a Commandement to doe it.

Secondly, a promise of a blessing upon the right using of it.

Was not the Rain-bow a Sacrament, being a signe ordained by God?

No; for though it were a signe, yet it was no signe of salvation by Christ.

What is the matter and substance of every Sacrament?

One and the same Iesus Christ, although diversly communicated in divers Sacraments; and in some more forcible then in others; because of some elements communicating with, or taking hold of, or reaching to more of our senses.

What things then are required in a Sacrament?

Three.

First, the outward signes, and Sacramentall actions concerning the same.

Secondly, the inward thing signified thereby, viz. Christ Iesus with his saving graces, and spirituall actions concerning the same.

Thirdly, a similitude betwixt them both: As in Baptisme for example, that as water doth wash the body, so doth the bloud of Christ wash away the spots of the soule.

What signes are used in Sacraments?

Some onely representing, as water, bread, and wine; some applying, as washing, eating, drinking, and such like.

What are the things signified?

First, Christ Iesus and his merrits; and secondly, the applying of the same unto us in particular.

Wherein doth the signes of the things signified differ?

1. In Nature.

2. In the manner of receiving.

3. In the parties which doe receive them.

4. In the necessity of the receiving of them.

Wherein doe they agree?

In this, that the signe doth so fitly represent the things signified, there∣by, that the minde of a Christian is drawne by the signe to consider of the things signified.

What is then the Sacramentall union betwixt the signes and the things signified?

Such as betwixt a sealed will, and the things conveighed in the same; From whence it is, that the names, effects, and properties of the one are given to the other.

What is the cause that moved the Lord to grace the outward signes in the Sacraments, with the names of the things signified?

The outward elements have the names of the spirituall things they set forth, 1. Because of their fit proportion and agreement, in regard of the resemblance and similitude of the elements and the things signified, in which respect they are called signes. 2. To shew the inseparable con∣junction of the things signified with the signe, in the worthy receiver; in which regard they are called Seales, as in the person of Christ his two natures are so inseparably united, that often times the properties and ef∣fects of the one are attributed to the other.

What is the ground of this Sacramentall union?

In generall the institution of Christ, whereby fit things are appointed so to be used, with a promise annexed. In speciall, the applying of that word unto certain speciall signes with prayer; in particular, and unto me, the ground is my reverent and worthy receiving.

What is the use of Sacraments?

God hath ordained them,* 1.175 to the end that by comparing and confer∣ring the outward things with the inward, they might help,

1. Our understanding, in which regard they are as it were images and glasses, Gal. 3. 1.

2. Our remembrance, in which respect they are Monuments, Luk. 22. 19. 1 Cor. 11. 24.

3. And especially the perswasion of our hearts, by reason whereof they are seals and pledges, Rom. 4. 11. for they are appointed by God to streng∣then us in the promises of salvation, which God hath not onely made to us in word, but also confirmed the same by writ: and lest that we should any wayes doubt (as naturally we are inclined) he hath set to his seales, according to the manner of men, that nothing might be lacking which should increase our strength.

What Doctrine is here to be gathered?

1. What root of blindnesse, of forgetfulnesse, and especially hardnesse of heart to beleeve, is in us, that the Word and Oath of God is not suffici∣ent to pluckup, but that we must have such aides.

2. The mercy of God, that applieth himself to our weaknesse.

3. What miserable men they are that refuse the Sacraments.

Repeat the principall ends for which God hath instituted the Sa∣craments?

To help our insight as cleare glasses,* 1.176 to releeve our memories as lasting monuments, and to confirme our faith as most certain seales and pledges, from whence they become our bonds of obedience, and the markes and badges of our profession: so the ends for which they are appointed are these foure.

1. The clearing of our knowledge.

2. The helping of our memories.

3. The strengthening of our faith.

4. The quickning of our obedience.

How may we more clearly consider of those things which are ministred in the Sacraments?

By considering distinctly the things given and received, and the per∣sons giving and receiving.

What are the things given and received?

They are partly outward, and partly inward.

What are the outward?

The visible creatures, ordained for signes and figures of Christ, as un∣der the time of the Gospel, Water, Bread, and Wine.

Why hath God made choice of these creatures?

Both in respect they are for their naturall properties most fit to repre∣sent the spirituall things, as also for that they are most generally used of all Nations of the world.

What are we to learne from hence?

The wonderfull wisdome of God, that hath chosen base and common things for so high and singular mysteries, whereas he might have chosen things more rare, and of greater price, to set out such excellent benefits as are offered to us in the Sacraments, wherein there is great difference be∣tween the time of the Law and of the Gospel.

What are the inward things?

The invisible and spirituall graces, namely, Christ with all his be∣nefits.

What learne you of this?

Not to stick to the outward elements, but to lift up our hearts unto God, accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent.

So much of the things, what are the persons?

The Giver and Receiver.* 1.177

How many Givers are there?

Two; the outward, giving the outward, and the inward, giving the inward things.

Who is the inward giver?

God himself, even the holy Trinity, God the Father, God the Son, and God the holy Ghost.

What are the actions of God in a Sacrament?

They are principally two.

1. To offer and reach forth Christ and his graces.

2. To apply them to the hearts of the faithfull Communicant.

Who are the outward Givers?

The Ministers especially, representing unto us the Lord, whose Stew∣ards they are, 1 Cor. 4. 1.

What is the Ministers office herein?

To consecrate the elements, and then to distribute them.

Wherein consisteth the consecration of the elements?

Partly, in declaring the institution of the Sacraments, and partly in go∣ing before the Congregation in prayer unto God: First, in praising God, who hath ordained such means for the reliefe of our weaknesse: Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained.

Is not the substance changed of the elements by this consecration?

No verily; onely the use is altered, in that they are separated from a common to a holy use; which change and alteration continueth onely while the action is in hand.

Doth the Minister with the signe give the thing signified also?

No, he onely dispenseth the signes, but it is God that giveth and dis∣penseth the things signified, Matth. 3. 11.

Is God alwayes present, to give the thing signified to all them that the Minister giveth the signe?

No not to all, for some in receiving the signes receive together with them their owne judgement, 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments; and to such persons the signes and things signified are alwayes con∣joyned.

Who are the persons that are to receive the Sacraments?

All Christians that are prepared thereunto.

Is there any speciall preparation required to the receiving of the Sa∣craments?

Yes verily: for seeing men ought to come with preparation to the hea∣ring of the Word alone, they ought much more to come when the Sacra∣ments are administred also, wherein God doth offer himselfe more fami∣liarly and visibly to us.

What is the preparation that is required in them that come to receive the Sacraments?

There is required in those that are of yeares of discretion,* 1.178 to a worthy participation of the Sacraments, knowledge, faith, and feeling, both in the Law, and in the Gospel.

Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly, much lesse the simple and common people, tell me how farre is this knowledge, faith, and feeling necessary?

First, concerning the Law, it is necessary that the receiver of the Sa∣craments be able to understand and beleeve the common corruption of all men, both in the bitter root of originall sinne, and in the poysoned fruits thereof, together with the curse of everlasting death due thereunto, and that he be able to apply both these, that is, the sinne and wages there∣of, to himselfe.

Secondly, concerning the Gospel, that he be able (in some measure) to understand the Covenant of Grace, which God in Christ hath made with the sons of men; and then that by faith he be able (in some measure) to apply the same to himself.

VVhat ariseth from this knowledge, faith, and feeling, to a further pre∣paration thereunto?

A true and earnest desire to be made partaker of the Sacraments,* 1.179 with a conscionable care to performe speciall duties in and after the action of receiving.* 1.180* 1.181

VVhat duties in the action of receiving are to be performed?

First,* 1.182 a grave and reverent behaviour, befitting such holy Mysteries.

Secondly, an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments, with the inward and spirituall things which they betoken.

VVhat duties are to bee performed after the partaking of the Sa∣craments?

If we have a sense and feeling of the gracious work of God by them,* 1.183 we are to rejoice with thanksgiving; if not, we are to enter into judgment

with our selves, and to humble our selves for our want thereof. And though we ought to be humbled, if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in receiving of them, yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourish∣ment of his meat, because of his malady, and yet notwithstanding is nourished; so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments, through the weaknesse of their faith, and although wee cannot feele it immediately, yet after (by the fruites thereof) wee shall bee able to discern of our profiting thereby.

Hath the administration of the Gospel been alwaies after the same manner?

For substance it alwayes hath been the same, but in regard of the manner, proper to certain times, it is distinguished into two kindes; the Old and the New, Heb. 11. 2. 13. & 13. 18. Act. 10. 43. & 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. & 2. 8, 9, 10, 11. 2 Cor. 3. 6, 7, 8.

What call you the old Testament?* 1.184

That which was delivered unto the Fathers, to continue untill the fulnesse of time, wherein by the comming of Christ it was to bee per∣formed, Heb. 1. 1. & 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11.

What are the properties of this Ministery?

First, the commandements of the Law were more largely, and the promises of the Gospel more sparingly, and darkly propounded, the latter being more generally and obscurely delivered, as the manifest∣ing was the further off.

Secondly, the promises of things to come, were shadowed with a multitude of types and figures, which when the truth should be exhi∣bited, were to vanish away, Jer. 31. 31, 32, 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. & 1. 8, 9, 10. 2 Cor. 3. 11. 13. Gal. 4. 3, 4. Col. 2. 16, 17.

What were the chiefest states and periods of this old Ministery?

The first, from Adam to Abraham; the second, from Abraham to Christ.

What were the speciall properties of the last of these two periods?

First, it was more specially restrained unto a certaine Family and Nation.

Secondly, it had with it solemne repetition, and declaration of the first covenant of the Law.

Thirdly, besides the ceremonies, which were greatly inlarged un∣der Moses, it had Sacraments also added unto it. Luk. 1. 54, 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6, 7, 8. & 37. 1. 6, 7, 8. 14. & 2. 26. 18, 19. Joh. 1. 16, 17. Exod. 24. 7, 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1, 2, 3. Joh. 7. 22.

What were the ordinary Sacraments of this Ministery?

The Sacrament of admission into the Church was circumcision, instituted in the dayes of Abraham; the other of continuall preserva∣tion and nourishment, the Paschall Lambe, instituted in time of Mo∣ses, Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9, 10, Rom. 4. 11. Col▪ 2. 11. Deut. 30. 6, 7, 8. Exod. 12. 3, 4. Numb. 9. 11, 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46.

What is the new administration of the Gospel?

That which is delivered unto us by Christ, to continue unto the end of the world,* 1.185 Joh. 1. 17. Heb. 1. 2. & 2. 3, 4. & 3. 5, 6. 1. Cor. 3. 11.

What are the properties thereof?

First, it is propounded indifferently to all people, whether they bee Jewes or Gentiles, and in that respect is Catholick or universall.

Secondly, it is full of grace and truth, bringing joyfull tydings un∣to mankinde, that whatsoever was formerly promised of Christ, is now accomplished, and so in stead of the ancient types and shadows, the things themselves with a large and cleere declaration of all the be∣nefits of the Gospel are exhibited.* 1.186

What bee the speciall points of the words of this ministery?

That Christ our Saviour, whom God by his Prophets had promi∣sed to send into the world, is come in the flesh, and hath accomplish∣ed the work of our Redemption; that hee was conceived of the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, and dyed upon the crosse; that body and soule thus separated, his body was laid in the grave, and remained there under the power of death, and his Soule went into the place appointed for the soules of the righ∣teous, namely, Paradise the place of the blessed, that the third day body and soule being joyned together againe, hee rose from the dead, and after ascended into Heaven, where hee sitteth at the right hand of his Father, untill such time as from thence hee shall come unto the last Judgement. Rom. 1. 1., 2, 3. Joh. 1. 14. 25. & 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18, 19, 20, 21, 22, 23. & 27. 2. 26. ver. ad 50. & 12. 40. & 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46, 47. Matth. 16. 21. & 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark. 16. 19. Act. 1. 2, 3. 10, 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3.

What are the Sacraments of this Ministery?

The sacrament of admission into the Church is Baptisme, which sealeth unto us our spirituall birth; the other the sacrament of our continuall preservation, is the Lords Supper, which sealeth unto us our continuall nourishment.

What Sacraments bee there of the Covenant of Grace?

They bee of two sorts; some of the Old Testament before Christs comming: others of the New, under Christ.

What Sacraments were there of the Old Testament?

Besides divers extraordinarily given,* 1.187 (1 Pet. 3. 20, 21. 1 Cor. 10. 1, 2, 3, 4.) and serving but for a season, there were two of ordinary and per∣petuall use, from their institution untill the comming of Christ, (to which those other may bee referred) first, Circumcision for entrance into the covenant of Grace, Gen. 17. 10. Deut. 30. 6. secondly, the Passeover for continuance and confirmation therein, Exod. 12. 3. 1 Cor. 5. 7. To which two, the two Sacraments of the new Testament answer.

How doe the Sacraments of the New Testament differ from those of the Old?

In respect not of the Author,* 1.188 God; the substance, Christ; or the receivers, the people of God; which are in both the same, (Rom. 4. 11. 1 Cor. 10. 2, 3, 4.) but of continuance, (Matth. 28. 19, 20.) evidence, (1 Cor. 11. 26.) easie performance, and efficacy; in all which those of the New Testament have great preheminence, (2 Cor. 3. 9.)

What Sacraments bee there of the New Testament?

Onely two; to wit, Baptisme, succeeding in the place of Circumci∣sion; and the Supper of the Lord,* 1.189 answering to the Passeover, (Rom. 4. 1. Gen. 17. 11, 12. 1 Cor. 10. 1, 2, 3. & 12▪ 13. Matth. 26. 26. & 28. 19.) By the former, wee have our admission into the true Church of God; by the latter, wee are nourished and preserved in the Church after our admission.

How may it appeare that there bee no more then two Sacraments of the New Testament?

First,* 1.190 when the number of Sacraments were most necessary, as un∣der the Law, they had but two, wherefore wee need require no more, (1 Cor. 10. 1, 2, 3.)

Secondly, having meat, drink, and cloathes, wee ought therewith to bee content; (1 Tim. 6. 8.) now by the Sacrament of our entrance our spirituall cloathing is sealed unto us, (Gal. 3. 27.) and by that of our growth is sealed our feeding, (1 Cor. 10. 16.)

Thirdly, those two seales assure us of all Gods graces, as of our regeneration, entrance, and ingraffing into Christ; so of our growth and continuance in him: and therefore wee need no more, (1 Cor. 12. 13.) For there are as many Sacraments as there are things that need to bee betokened to us about our justification. Now they bee two; our birth in Christ, and our nourishment after wee are born: as in the bodily life, wee see that wee need no more, but to bee born, and then to have this life preserved. The Sacrament of Baptisme sheweth us the first; the Sacrament of the Lords Supper the second. Therefore those five other Sacraments, of Confirmation, Penance, Matrimony, Orders, and extreame Unction, joyned by the Papists are superfluous, because some of them have no warrant at all out of the Word of God, and God hath not promised a blessing upon the using of them; others of them, though they bee agreeable to the Word, yet are without the nature and number of the Sacraments.

What is Baptisme?

It is the first Sacrament of the New Testament,* 1.191 by the washing of water (Ephes. 5. 26.) representing the powerfull washing of the blood and spirit of Christ, (1 Cor. 6. 11. Heb. 10. 22.) and so sealing our re∣generation, or new birth, our entrance into the Covenant of Grace, and our ingraffing into Christ, and into the body of Christ, which is his Church, (Joh. 3. 5. Tit. 3. 5. Act. 8. 27.) The word Baptisme in ge∣nerall signifieth any kinde of washing, but here it is specially taken for that sacramentall washing, which sealeth unto those which are within Gods Covenant, their birth in Christ, and enterance into Christianity.

How was this Sacrament ordained and brought into the Church in the place of Circumcision?

At the Commandement of God (Joh. 1. 33.) by the Ministery of John, therefore called the Baptist, Matth. 3. 1. after sanctified and con∣firmed by our Saviour Christ himself, being baptized by John, (Mat. 3. 13.) and giving commission to his Apostles and Ministers, to con∣tinue the same in his Church unto the end, (Mat. 28. 18.)

Why call you it the first Sacrament?

Because Christ gave order to his Apostles, that after they have taught, and men beleeve, they should baptize them, that so they might

bee enrolled amongst those of the houshold of God, and entered in∣to the number of the Citizens & Burgesses of the heavenly Jerusalem.

What abuse doth this take away?

That which sometimes the ancient Church was infected withall, namely, that they baptized men at their death, and let them receive the Lords Supper twice or thrice a yeer, whereas this is the first Sacrament of the Covenant.

What are the essentiall parts of this Sacrament of Baptisme?

As of all other Sacraments, two; the outward signes, and the in∣ward things signified: where also is to bee considered, the proportion and union which is between those two parts, which is as it were the very form and inward excellency of a Sacrament.

What are the outward signes in Baptisme?

They are the outward element of water, and the outward sacramen∣tall actions performed about it.

What are those Sacramentall actions?

First, the Ministers blessing and consecrating the water: And se∣condly, the right applying it so consecrated, to the party to bee bap∣tized.

May none but a lawfull Minister baptize?

No; for baptism is a part of the publique Ministery of the Church, and Christ hath given warrant and authority to none to baptize, but those whom hee hath called to preach the Gospel: Goe, Preach and Baptize, Matth. 28. 29. those onely may stand in the roome of God himself, and Ministerially set to the seale of the Covenant. And it is monstrous presumption for Women, or any other private persons, (who are not called) to meddle with such high Mysteries, nor can there bee any case of necessity to urge, as will appeare afterwards.

Touching the first action of the Minister; how is hee to blesse and consecrate the water?

First, by opening to them that are present the Doctrine of Bap∣tisme, and the right institution and use of it, what inward mysteries are signified and sealed up by those outward signes. So did John, when hee baptized, hee preached the Doctrine of Repentance, and taught the people the inward baptisme of the Spirit, signified by his baptizing with vvater, Matth. 3. 11.

Secondly, by acknowledging in the name of the congregation mans naturall pollution, that vve stand in need of spirituall vvashing, by gi∣ving thanks to God the Father for giving his Sonne for a propitiation for our sins, and appointing his blood to bee a fountain to the house of Israel to wash in, and for ordaining of this service to bee a Sacrament and seale of so great a mystery.

Thirdly, by making profession of Faith in Gods promises in that behalf, and praying that they may bee made good unto the party that is to receive the seale thereof: for as every thing is sanctified by the Word of God and prayer, so in especiall manner the Sacramentall wa∣ter in baptisme is blessed and consecrated by the Word of institution, and prayer to God for a blessing upon his own Ordinance.

What is the second Sacramentall action?

The action of washing, that is, of applying the Sacramentall water unto the party to be baptized, diving or dipping him into it, or sprink∣ling

him with it,* 1.192 In the name of the Father, the Son, and of the holy Ghost.

Is the action of diving or dipping,* 1.193 materiall and essentiall to the Sa∣crament? or is there absolute ground and warrant for sprinkling, which is most commonly practised with us in these cold Countries?

Some there are that stand strictly for the particular action of diving or dipping the baptized under water, as the onely action which the in∣stitution of this Sacrament will bear, and our Church allows no other, except in case of the childes weaknesse, and there is exprest in our Sa∣viours baptisme, both his descending into the water and rising up: so that some think our common sprinkling to bee (through ease and ten∣dernesse) a stretching the liberty of the Church further then either the Church would, or the symbolicalnesse of the outward sign with the thing signified can safely admit, it typifying our spirituall buriall and resurrection, Rom. 6. 8.

Others conceive the action of sprinkling of water upon the face of the baptized very warrantable, especially in young children to whom further wetting may bee dangerous, and the grounds are these:

First, it seems that neither dipping is essentiall to the Sacrament of Baptisme, nor sprinkling, but onely washing and applying water to the body as a cleanser of the filth thereof.

Secondly, then, as in the other Sacrament, a spoonfull of wine is as significant as a whole gallon; so here, a handfull of water is as signifi∣cant as a whole river.

Thirdly, the action of sprinkling beares fit resemblance with the inward grace, as well as dipping, and hath authority in the Scriptures: read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ, and the blood of sprinkling speaks better things then the blood of Abel.

Fourthly, it is not unlikely that the Apostles baptized as well by sprinkling, or powring upon, as by diving and dipping into, sith wee read of divers baptized in houses, as well as others in rivers. However the washing the body by water, is essentiall, (Ephes. 5. 26.) though whether way it bee done, seem not to bee essentiall, (so water bee ap∣plyed to the body for the cleansing of it.)

Thus much of the Sacramentall element, and Sacramentall actions, which are the outward part of baptism: What now is the inward part?

Those spirituall things which are signified,* 1.194 and represented, and ex∣hibited in and by the outward element and actions: as the water signi∣fies the blood of Christ, the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood; the Ministers applying the water to the bo∣dy of the baptized to cleanse it, signifieth Gods applying the blood of his Son to cleanse the soule for justification and remission of sins: and not onely to signifie, but to seale up unto the beleever, that the inward part is effected as well as the outward.

How come these visible things to signifie such invisible mysteries?

First,* 1.195 there is a naturall fitnesse and aptnesse in the outward things to expresse the inward, as for water to bee a resemblance of the blood of Christ; thus they agree:

First, water is a necessary element, the naturall life of man cannot be without it, and the blood of Christ is as necessary to his spiritual life.

Secondly, water is a comfortable element: as the Hart panteth after the water brooks, Psal. 42. 1. The thirst of the body cannot bee quench∣ed but by water; hence the heighth of misery is described by a barren and dry ground, where no water is, Psal. 63. 1. so the thirst of the soule cannot bee quenched but by the blood of Christ, Joh. 4. 13.

Thirdly, water is a free element; as it is necessary, usefull, and com∣fortable, so it is cheap, and easie to come by without cost; so is the blood of Christ, Esa. 55. 1. Hoe, hee that thirsteth come and drink freely.

Fourthly, water is a common element, none are barred from it, any may go to the river and drink; and the blood of Christ is offered as ge∣nerally to all, rich and poore, high and low, bond and free, every one may lay claim unto him, come & have interest in him; Joh. 1. 12. Who ever receiveth him, who ever beleeveth, the proposall is without re∣straint, none can say, I am shut out or excepted.

Fifthly, water is a copious and plentifull element, there is no lesse in the river for thy drinking of it, there is enough for all men: so is the blood of Christ all-sufficient, it can never bee drawn dry; of his fulnesse wee may all receive, and yet hee bee never the more empty; hence the Scripture speaks of plenteous redemption.

Sixthly, lastly and especially, water is a cleansing and a purifying e∣lement; and it resembles the blood of Christ fitly in that, for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin.

And here we may also observe the symbolicalnesse betwen the Sa∣cramentall action of washing, and the inward grace signified.

First, nothing is washed but that which is unclean; even so the Sa∣cramentall washing implies our naturall pollution: whosoever submits to this Sacrament of Baptism, doth by so doing acknowledge himself to bee defiled; whoever brings a childe to bee baptized, doth by so do∣ing, make confession of originall corruption and sinfulnesse; as Johns hearers were baptized of him in Jordan confessing their sins, Mat. 3. 6.

Secondly, as the applying of the water to the body, washeth and cleanseth; so it is with the blood of Christ, it cleanseth not the soule, but by being applyed to it, in the merit and efficacy of it, by the sancti∣fying Spirit, of which the outward ministeriall washing is a sign and seale, 1 Cor. 6. 11.

What is there besides the naturall fitnesse of the outward things to ex∣presse the inward?

2. There is also considerable Gods divine institution, ordaining and appointing these things to typifie to the soule Christ crucified in his cleansing quality: for otherwise though there were never such aptnesse in the creature, yet it hath nothing to do to meddle with a Sacrament, unlesse the Lord do specially appropriate it to serve for such a purpose; and then with Gods institution, there goeth a blessing and a speciall vertue and power attends on a divine Ordinance; that which makes the outward signs significant, is Gods Word and appointment.

But is Christ and the cleansing power of his bloud only barely signified in the Sacrament of Baptisme?

Nay more; the inward things are really exhibited to the beleever as well as the outward; there is that sacramentall union between them that the one is conveyed and sealed up by the other: hence are those phrases of being born again of water and of the holy Ghost, Joh. 3. 5. of

cleansing by the washing of water, Eph. 5. 26. so arise and be baptized, and wash away thy sins, Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptisme, &c. the Sacraments being rightly received, doe effect that which they doe represent.

Are all they then that are partakers of the outward washing of baptisme, partakers also of the inward washing of the Spirit? Doth this Sacrament seal up their spirituall ingraffing into Christ to all who externally receive it?

Surely no; though God hath ordained these outward means for the conveyance of the inward grace to our souls, yet there is no necessity that we should tie the working of Gods Spirit to the Sacraments more then to the Word; the promises of salvation, Christ and all his bene∣fits, are preached and offered to all in the ministery of the Word, yet all hearers have not them conveyed to their souls by the Spirit, but those whom God hath ordained to life; so in the Sacraments, the outward e∣lements are dispensed to al who make an outward profession of the Go∣spel, (for in infants their being born in the bosome of the Church is in stead of an outward profession) because man is not able to distinguish corn from chaffe: but the inward grace of the Sacrament is not com∣municated to all, but to those onely who are heirs of those promises whereof the Sacraments are seals; for without a man have his name in the Covenant,* 1.196 the seal set to it confirms nothing to him.

What is the advantage then or benefit of baptisme to a common Christian?

The same as was the benefit of Circumcision to the Jew outward, Rom. 2. 28. Rom. 3. 1, 2. there is a generall grace of Baptisme which all the baptized partake of as a common favour, and that is their admission into the visible body of the Church, their matriculation and outward incorporating into the number of the worshippers of God by externall communion: and so as Circumcision was not onely a seal of the righ∣teousnesse which is by faith, but as an overplus God appointed it to be like a wall of separation between Jew and Gentile; so is Baptisme a badge of an outward member of the Church, a distinction from the common rout of Heathen; and God thereby seals a right upon the party baptized to his ordinances, that he may use them as his privi∣ledges, and wait for an inward blessing by them; yet this is is but the porch, the shell, and outside; all that are outwardly received into the visible Church, are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace, but not always with this speciall.

To whom then is Baptisme effectuall to the sealing up this inward and speciall grace?* 1.197

We must here distinguish of persons baptized; the Church doth not onely baptize those that are grown and of years, if any such being bred Pagans be brought within the pale of the Church, and testifie their competent understanding of Christianity, and professe their faith in the Lord Jesus, and in Gods precious promises, of remission of sins by his bloud, and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith: but the Church also bap∣tizeth her infants, such as being born within her bosome of beleeving parents are within the Covenant, & so have right unto the seal thereof.

Doth the inward grace always accompany the outward sign in those of years baptized?

No; but onely then when the profession of their faith is not out∣ward onely and counterfeit, but sincere and hearty, they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered, Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized, saith Philip to the Eunuch; for it were absurd to extend the benefit of the seal beyond the Covenant; now the Cove∣nant is made only to the faithfull, Joh. 1. 10. Mark 16. 16. He that belee∣veth and is baptized shall be saved; but he that beleeveth not, whether he be baptized or no, shall be condemned. Simon Magus (Act. 8. 13.) and Ju∣lian, and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme, without it be to encrease their Judgement.

But what say you of infants baptized that are born in the Church, doth the inward grace in their baptism always attend upon the outward sign?

Surely no; the Sacrament of baptisme is effectuall in infants, onely to those and to all those who belong unto the election of grace, which thing though we (in the judgement of charity) doe judge of every particular infant, yet we have no ground to judge so of all in generall; or if we should judge so, yet it is not any judgement of certainty; we may be mistaken.

Is every elect infant then actually sanctified and united unto Christ in and by baptisme?

We must here also distinguish of elect infants baptized, whereof some die in their infancy, and never come to the use of reason; others God hath appointed to live & enjoy the ordinary means of faith & salvation.

What is to be thought of elect infants that die in their infancy, & have no other outward means of salvation but their baptisme?

Doubtlesse in all those the inward grace is united to the outward signs, and the holy Ghost doth as truly, and really, and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant, as the minister doth the water to its bo∣dy, and the invisible grace of the Sacrament is conveyed to the out∣ward means.

But how can an infant be capable of the grace of the Sacrament?

Very well;* 1.198 though infants be not capable of the grace of the Sacra∣ment by that way whereby the growne are, by hearing, conceiving, beleeving; yet it followeth not that infants are not capable in and by another way. It is easie to distinguish between the gift conveyed, and the manner of conveying it; faith is not of absolute necessity to all Gods elect, but only to those to whom God affords means of beleeving. It is the application of Christs righteousnesse that justifieth us, not our apprehending it; God can supply the defect of faith by his san∣ctifying Spirit which can doe all things on our part in the room of faith, which faith should doe: Doe we not know that the sin of Adam is imputed to children, and they defiled by it, though they be not ca∣pable to understand it? even so the righteousnesse of Christ may be, and is by Gods secret and unknown way to elect infants; and so to those that are born deaf, and fools, not capable of understanding: for though God tieth us to means, yet not himself; he that hath said of in∣fants to the belongs the kingdome of God, knows how to settle upon them the title of the Kingdome; and we have no reason to think, but that

even before or in, at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ, and cloath it with his righteousnesse, and impute unto it the title of a son or daughter by A∣doption, and the image of God by sanctification, and so fit it for the state of glory.

But what is to be thought of the effect of Baptisme in those elect in∣fants whom God hath appointed to live to years of discretion?

In them we have no warrant to promise constantly an extraordi∣nary work to whom God intends to afford ordinary meanes;* 1.199 for though God doe sometimes sanctifie from the wombe as in Jeremy, and John Baptist, sometime in Baptisme as he pleaseth, yet it is hard to affirm (as some doe) that every elect infant doth ordinarily be∣fore or in Baptisme receive initiall regeneration, and the seed of faith and grace: For if there were such a habit of grace then infu∣sed, it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction. But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie, untill the party doe beleeve and embrace the promises.

Is not Baptisme then for the most part a vain empty shew con∣sisting of shadowes without the substance, and a signe without the thing signified?

No; it is always an effectuall seal to all those that are heirs of the Covenant of grace, the promises of God touching Justification, Remission, Adoption are made and sealed in Baptisme to every elect child of God, then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith: Thus Baptisme to eve∣ry elect infant is a seal of the righteousnesse of Christ to be extra∣ordinarily applyed by the holy Ghost, if it die in its infancy; to be apprehended by faith, if it live to yeares of discretion. So that as Baptisme administred to those of years is not effectuall unlesse they beleeve, so we can make no comfortable use of our Baptisme ad∣ministred in our infancy untill we beleeve. The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part; but then I come to have the profit and benefit of them, when I come to understand what grant God in Baptisme hath sealed unto me, and actually to lay hold upon it by faith.

Explain this more clearly.

We know that an estate may be made unto an infant, and in his infancy he hath right unto it, though not actuall possession of it un∣till such years; now the time of the childs incapability, the use and comfort of this estate is lost indeed, but the right and title is not vain and empty, but true and reall, and stands firmely secured unto the child to be claimed what time soever he is capable of it. Even so in∣fants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme, yet through their uncapablenesse they have not actuall fruition of them, untill God give them actuall faith to ap∣prehend them: Is Baptisme lost then which is administred in our infancy? was it a vain and an empty Ceremony? no, it was a com∣pleat and an effectuall Sacrament, and Gods invisible graces were truly sealed up under visible signs: And though the use and the comfort

of Baptisme be not for the present enjoyed by the infant, yet by the parent it is who beleeves Gods promises for himselfe and for his seed, and so by the whole Congregation, and the things then done shall be actually effectuall to the infant, when ever it shall be capable to make use of them.

But are there not some who utterly deny the baptizing of infants to be warrantable?* 1.200

Yes; but not to insist upon answering their peevish arguments, sufficient and clear ground for the practise of our Church in this be∣half may both be pickt out of that which hath been spoken before; and further evidenced by these following arguments.

1. The first we draw from the use of Circumcision in the old Te∣stament, which answereth to Baptisme; yet that was applied to the infant the eight day: there can be no reason given to deprive infants of Baptisme, but that which may be given against Circumcision, the main whereof is their incapablenesse of the grace of the Sacrament.

2. To them to whom the Covenant belongs, to them belongs the seal of the Covenant that confirms the right unto them; but to the in∣fants of faithfull parents the Covenant belongs: To you and to your children are the promises made, saith Peter, Act. 2. 39. and to them belongs the Kingdome of God: if the thing it self, then the sign and seal of it. And the Apostle saith, Your children are holy, 1 Cor. 7. 14. there is a foederall sanctity, or externall and visible holinesse at least in children of beleeving parents, and they are to be judged of the true flock of Christ untill they shew the contrary.

Yea, but it is objected that they doe not beleeve, which is in the Scripture required of those that are to be baptized, that they make profession of their faith?

3. The Scripture requiring faith in the party to be baptized, speaks of grown men; when the Apostle gives a rule that none should eat but those that labour, it were monstrous from thence to deny meat to children or impotent persons: besides, it is not simply an impro∣per speech to call the infant of beleeving parents a Beleever; our Savi∣our reckoneth them among Beleevers, Mat. 18. 6. he took a child and said, Whosoever offendeth one of these little ones that beleeve in me; what doe we deem of Christian infants? is there no difference between them and Pagans? Certainly as it were hard to call them Infidels, so it were not harsh to cal thē Beleevers. And further it is the received judg∣ment of our Church, that the faith of the parents (or of those that in stead of parents present the child in the Congregation) is so far the in∣fants as to give him right unto the Covenant. And lastly, as we have said before, the Spirit of God in elect infants supplies the room of faith: and however it be, Adams corruption cannot be more effectuall to pollute the infant, then Christs bloud and innocency is to sanctifie them; and Gods wisdome wants not means to apply it, though wee cannot attain unto the manner.

But the Anabaptists urge we have no rule in Scripture for bapti∣zing infants, nor example?

4. But doe we read any thing in Scripture that may infringe the li∣berty of the Church therein? nay, doe not the Scriptures afford many friendly proofs by consequence of it? we read of such an one baptized,

and all his houshold, the house of Lydia, of the Jaylor, of Crispus, of Stephanus, &c. why should we imagine that there were no infants there, or that they were left out? And if the Scriptures not expressing directly the baptizing of infants, were sufficient reason why that Sacra∣ment should be denyed them, then by the same reason the Sacrament of the Lords Supper should be denyed to women; for (to my remem∣brance) it is not expressed in all the new Testament, that any woman did partake of it; which thing yet were senslesse to doubt of.

Thus much of the lawfulnesse of infants baptisme: But is baptisme of absolute necessity to salvation?

Baptisme,* 1.201 as we have seen, is a high Ordinance of God, and a means whereby he hath appointed to communicate Christ and his benefits to our souls; and therefore not to be neglected or sleightly esteemed, but used with all reverence and thankfull devotion when it may be had; yet where God denieth it either in regard of the shortnesse of the in∣fants life, or by any other unavoidable necessity; there comes no dan∣ger from the want of the Sacraments, but only from the contempt of them.

Who are here to be confuted?

First, the Papists, who have contrived in their own wicked brains a room near hell which they call (Limbus infantum) a receptacle for the souls of infants which die without Baptisme; and whereas they fain they are deprived of Gods presence, and never partake of joy and hap∣pinesse: a dream not worthy the confuting, being not onely uncharita∣ble, but impious.

Secondly, many ignorant people amongst us, who for want of bet∣ter teaching harbour in their minds such Popish conceipts, especially that Baptisme doth conferre grace upon all by the work done, (for they commonly look no higher) and they conceive a kind of inherent vertue, and Christendome (as they call it) necessarily infused into chil∣dren by having the water cast upon their faces: hence the minister is oft posted for to baptize in a private chamber, to the dishonour of that Ordinance: and which is more intolerable, in case of the want of a Minister, women will undertake to be Baptizers, which is a mon∣strous prophanation of so high a service.

How may these errors of opinion and practise be avoided?

They proceed from grosse ignorance, and therefore the means to cure them is to be informed in the right nature and use of the Sacra∣ments, and in the extent and limitation of the necessity of them.

How may that be done?

Wee must know that Sacraments properly doe not give us any right unto God and his Christ, but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise: God promised to Adam life, and then he gave him the Tree of life to be a pledge of his promise; It was not the Tree of life that gave Adam life, but the promise. Adam might have lived by the pro∣mise without the Tree; but the Tree could doe him no good without the promise. Thus God promiseth Christ and his benefits to the faith∣full and to their seed, and then he gives us Baptisme to seale these promises; it is not Baptisme that saves us, but the promises; it is not water that purgeth our sins, but the bloud of the Covenant: why then

was the Sacrament added? for our weaknesse to be a strengthening to our faith, not to give any strength or efficacy to the Covenant made in the bloud of Christ: Gods Word is as sure as his bond, his pro∣mise is as effectuall as his seal, and shall as surely be accomplished; the Sacraments onely give strength to our faith in apprehending it.

What infer you from this?

That where God is pleased to dispense his seals and Sacraments, they are great comforts and pledges of his love; and to despise or sleight them were a horrible sleighting even of the Covenant it selfe. But where he denieth means and opportunity of enjoying the signes, the things signified are never the farther off, or lesse effectuall. It is said, Gen. 17. 14. that the uncircumcised should be cut off from Gods peo∣ple, because he had broke the Covenant, but it is meant onely of vo∣luntary and wilfull refusing of Circumcision; for the people of God in the wildernesse were forty years without the outward sign of Circumcision, they were not without the inward grace. Davids child died the seventh day, a day before the time appointed for Cir∣cumcision, and yet both his words and his cariage expresse that he doubted not of the salvation of it: so the theef upon the Crosse belee∣ving in Christ, was received with Christ into Paradise, though he were never baptized; hee had the inward grace of Baptisme, the washing of the bloud of Christ, though not the outward signe: when God affordeth means wee must wait upon him for a blessing in them, and by them; when he doth not afford means we must not tie the working of his grace to them: God who sanctifieth some in the womb, knows how to sanctifie all his elect infants, and by his Spirit apply the merits of Christ unto them without the out∣ward water. Some have the outward signe and not the inward grace, some have the outward sign and the inward grace, some have the inward grace and not the outward sign; we must not commit I∣dolatry by deifying the outward element; the rule will hold, It is not the want of the Sacraments, but the contempt or wilfull neg∣lect of them that is dangerous.

What other errors of opinion and practise doe you observe about Baptisme?

As some through ignorance and superstition have too high a con∣ceipt of the outward signs,* 1.202 so others through ignorance and prophane∣nesse have too mean and base an opinion of them: some there are who esteem of Baptisme as of a meer Ecclesiasticall ceremony and Church complement, as if there were no serious vertue or efficacy in it, or pro∣fit to be expected by it, or had no other use, but to give the childe a name, and there is an end, they look no further.

How doth it appear that some have so sleight an opinion of this Or∣dinance?

By their answerable practises,* 1.203 such as these and the like: 1. Often Baptism is deferred and that upon every trifling occasion, as if it were a businesse of no great weight and moment, but might attend every ones leisure, and many times through delay the child dieth without it; which though it doth nothing prejudice the childes salvation, yet it will lie heavy upon the parents conscience for neglecting Gods Ordinance when he afforded opportunity.

2. Often the Minister is sent for home to perform that service with few in a private chamber, when no eminent necessity urgeth, to the dishonour of so sacred a businesse, which ought to bee a most solemne and publike action of the whole Congregation

3. Though the child be brought to Church, yet often some by-day is chosen, and not the Lords Sabbath; and it is then done as if it were only womens worke to be present at Baptisme, who have most leisure to spend time about matters of smaller consequence.

4. If it be on the Sabbath, then the maine care and preparation is about matters of outward pomp and state, every thing is fitted and prepared for the purpose, but onely that which should chiefely be, viz. the hearts and mindes of those that goe about a businesse of that nature.

5. While the Sacrament is in performing the demeanor of many, shew that they have a slight opinion of that service, some turning their backs up∣on it, & going out of the Church so soon as sermon is done, as if the word was worth the minding, but not the Sacrament; others prating and talking all the while, as if there were nothing for them to learne by, but no duty for them to performe in that action▪

6. Lastly, infants are brought to the Sacrament of Baptisme in their in∣fancy, but are never by their parents taught the doctrine of Baptisme when they come to years of understanding, Baptisme is not made use of, as it ought, in the whole course of mens lives; these things shew that men commonly have a meane conceit of this Ordinance.

What is the best way to reforme these irreligious practises?

A serious pondering & considering of the high dignity of this divine or∣dinance, * 1.204 that wil cause a devout & reverent demeanor in that holy busines.

1. Every one should consider that it is no customary formallity, but an honourable ordinance instituted by the lawful authority of God himselfe, who never imposed any service upon his Church in vain. It was honoured by our Saviour Christ himself, who sanctified it unto us by submitting un∣to it in his owne sacred person, confirmed by his practise, by his pre∣cept, &c.

2. Every one should consider, that there are infinite mercies sealed up by it to the faithful, and to their seed. It is a visible admittance of thy child (if thou beest a Parent) into the Congregation of Christs flock, signify∣ing its interest in the heavenly Ierusalem which is above: Is this a busines to be mumbled over in a corner? Christ came from Galile to Jordan to be baptized; is the receiving of thy child into the bosome of the Church in a full Congregation, no comfort unto thee? is it not mercy to see the bloud of Christ ministerially sealed up unto thy Infant, to purge it from that pollution which it hath brought into the world with it, w^ch also thou makest confession of by presenting it to this mysteriall washing? Is it not joy to thy heart, to heare the whole Congregation of Gods Saints pray for thy childe; and that God hath honoured thee so much, as to count thy very childe holy and within his Covenant? thinke on these things.

3. Every one that is present at Baptisme should consider, that that being a publike action of the Congregation, every particular person ought reve∣rently to joyn in it. Shal the whole Trinity be present at Baptism, Mat. 3. & we be gone? joyn ought every one in prayer to God for the Infant, joyn in praises to God for his mercy, that we, and our children are brought forth,

and brought up within the pale of his Church, whereas the rest of the world are like a wildernesse: and thank God for adding at the present a member to his Church; joyn every one ought in meditation of the pollu∣tion of nature, of the blessed means of redemption by Christ, of the hap∣py benefits that God seals up unto us in our Baptism, even before we knew them; of the vowes and promises which we in our child-hood made by those who were undertakers for us, and finding our failings every time we are present at Baptism we should renew our own Covenant with God, and labour to get new strength to close with his promises, which in our Baptism he made unto us. Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon.

4. Parents should alwayes bear in mind the promises which their chil∣dren have made to God by them, and they for their children, labouring to bring them up accordingly in the instruction and information of the Lord, teaching them (so soon as they understand) the meaning of that Sa∣crament, unfolding unto them Gods precious promises, and their strict in∣gagements. The negligence of parents herein, is a cause of monstrous pro∣fanesse in many, they bring children t•• receive Christs badge, but bring them up to the service of the Divell; and God hath not so much dishonour by Heathens and Pagans, as by those who have taken upon them the name of Christians. Lastly, Baptisme should be of continuall use thorough a Christians whole life: it is administred but once, but it is always lasting in the vertue and efficacy of it. Baptism loseth not its strength by time; in all thy feares and doubts look backe to thy Baptisme, the promises of God sealed up unto thee there, now lay hold on them by faith, and thou shalt have the actuall comfort of thy Baptisme, and feele the effect of it, though thou never saw it. In thy failings, slips, and revolts, to recover thy self have recourse to thy Baptism, new Baptism shall not need, the Cove∣nant and seale of God stands firme, he changeth not; onely renew thy re∣pentance, renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme.

So much for Baptisme: What is the Lords Supper?

It is the second Sacrament of the new Testament,* 1.205 wherein God by the signes of bread and wine signifieth sensibly, and exhibiteth to every faith∣full receiver the body and bloud of Christ, for his spirituall nourishment and growth in Christ, and for so sealing unto him his continuance, with increase in the body of Christ, which is his Church, confirmeth him in the Covenant of grace. Or thus: It is a Sacrament of the Gospel, wherein by the outward elements of Bread and Wine, sanctified and exhibited by the Minister, and rightly received by the communicant, assu∣rance is given to those that are ingraffed into Christ, of their continuance in him, and receiving nourishment by him unto eternall life.

Are there divers graces offered to us in Baptisme and the Lords Supper?

No, the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper, between the Lord himselfe and the receiver, and the same graces offered again, but to divers ends: In Baptisme, to the investing and entring of us into Christianity, (for of that entrance Baptisme is a seale:) In the Lords Supper, to the nourishing and continuance of us in it, of which growth and continuance in Christiannity it is a seale: And therefore as unto the Sacrament of Baptisme, so unto

this of the Lords Supper, the Popish faigned Sacrament of confirmation is notably injurious.

Wherein then doth Baptisme differ from the Lords Supper?

1. In regard of the thing signified,* 1.206 Baptisme (as hath been said) is a seale of our entrance into the Church of God; the Supper of the Lord of our continuance in the same; the one of our new birth, the other of our spiri∣tuall food: The former is ordained to this end, that being out of Christ by nature, we might by the Sacrament of our new birth be ingraffed into his body, Titus 3. 5. John 3. 5. the latter, that being in Christ by grace, we might continue and increase in him, 1 Cor. 10. 16. & 11. 23. 1 Pet 3. 21.

2. In regard of the outward signe; water in the one, bread and wine in the other.

3. In regard of the Communicants: Vnto Baptisme both Infants, and those that are of yeares of discretion are to be admitted; but unto the Sup∣per of the Lord, only those of yeares of discretion.

4. In regard of the time; The Supper of the Lord is to be received as often as the Lord shall give occasion, Baptisme but once.

VVhy is this called the Lords Supper, seeing we use not to make it a Supper?

It is called the Lords Supper, 1 Cor. 11. 20. not because he appointed it a Supper to us;* 1.207 but because our Lord Iesus Christ sitting at his last Sup∣per ordained it in stead of the Passeover; for in the night that he was be∣trayed, 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples, he did both himselfe with them celebrate this holy Sacra∣ment, Mat. 26. 26, &c. and withall, gave charge for continuance of the same in the Church untill his second comming, 1 Cor. 11. 20.

What may we learne by this; that both our Saviour Christ and his Apo∣stles likewise administred this Sacrament after Supper?

That we must not come unto it for our bellies, but have our minds lif∣ted up from these earthly elements to our Saviour Christ represented by them; for men after Supper set not bread and wine, but banquetting di∣shes upon the Table; which serveth to reprove,

1. Such prophane persons as come for a draught of VVine only.

2. Those that rest only in the outward Elements.

But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time?

No; because they had speciall cause so to doe, which we have alone.

What cause had our Saviour so to doe?

He was to administer it after Supper:

First, because it was to come in lieu and stead of the Passeover, and therefore was presently after the eating of it.

Secondly, that it might goe immediately before his passion, the better to shew whereunto it should have relation; where also is another diffe∣rence; our Saviour Christs Supper representing his death, which followed the Supper, and was to come, our Sacrament representing the death of Christ already suffered and past.

What cause had the Apostles?

They did it in the night, because it was not safe for the Church to meet in the day for feare of persecution: Wherefore, herein the laudable

custome of the Church of administring it in the Morning, when our wits and capacities are best, is to be followed: In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme, which may without any inconvenience be administred in the afternoone.

What is the fittest day for the Administration of this Sacrament?

The Lords day is the fitttest day for the administration of the Sacra∣ment: For although our Saviour Christ did administer it on another day, (for the reasons before declared) yet he did not bid us so to doe: But the Apostles example, and religious practise herein is to be followed, which did celebrate the Supper of the Lord on the Lords day.

So much of the time: Now for the nature of this Sacrament, how may it be knowne?

First, by the matter; and secondly, by the forme of it.

What is the matter of the Supper of the Lord?

Partly outward,* 1.208 as the elements of bread and wine; partly inward, as the body and bloud of Christ. For as many graines make but one loafe, and many grapes but one cup of wine: so I beleeve that those outward elements signifie Christ and him crucified, with all the benefits of his death and passion, even whole Christ, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25.

Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament?

Because meaning to set forth our spirituall nourishment by them, they are of all the meanes of our corporall nourishment the chiefest, Psal. 104.

Why did he not content himselfe with one of these only?

He tooke both, that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent. Wherefore it is no marvell, that the Papists in the prohibiting of the cup, doe an∣swerably teach our salvation to be neither wholly in Christ, nor assu∣redly.

What Argument doe you observe in the institution of the Sacrament against this Robbery?

The foreseeing Spirit of Christ, knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup, hath prepared a preservative against it, speaking here more fully of the cup (which he did not of the bread) Drinke ye all of this, Mat. 26. 27.

What Bread used our Saviour Christ?

Ordinary bread, such as was used at the common Table; at that time it was indeed unleavened bread, but it was so, because no other was then lawfull at the feast of the Passeover.

Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament?

No;* 1.209 they are not changed in nature, but in use, 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward ele∣ments of bread and wine, and by a borrowed speech doe improperly be∣long to the body and bloud of Christ, to note unto us the communion we have with our Saviour Christ, of whom we are as verily partakers by a lively faith, as of the bread and wine, by eating and drinking them: And thus we say, that these elements are changed in use; because being sepe∣rated

from a common use, they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus, Luke 22. 19. 1 Cor. 10 3, 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration; so the Lords Supper a spirituall feeding; and even as well the body and bloud of Christ is in Baptisme given us for cloathing, as they are given in the Lords Supper for nou∣rishment: Therefore the bread and wine are not the true body and bloud of Christ, but the signes and tokens of them, as in Baptisme the water was onely a signe of Christs bloud, not the bloud.

What further reason have you to overthrow the carnall presence of Christ in the Sacrament?

1. If the bread were turned into Christ, then there should bee two Christs, one that giveth, another that is given: for our Saviour Christ gave the bread, &c.

2. If the bread be the very body of Christ, there should then bee no signe of the thing signified, and so no Sacrament, Rom. 4. 11. Where their miserable shift, that the whitenesse is the seale and signe, is not worthy the answer.

3. The wicked receiver might then eate and drinke Christs body and bloud, as well as any true beleever, Iohn 13. 2. 30.

4. The Minister cannot give the inward grace, but the outward Ele∣ment in the administration of the Sacrament, Luke 3. 16.

What reason was there to move our Saviour Christ to use such a borrow∣ed speech in this so great a mysterie?

Because it is ordinary and usuall in the Scripture, to give the name of the thing signed and signified to the signe: as it is called the tree of life, which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament, Circumcision is called the Covenant, Gen. 17 10. that is, the token of Covenant, verse 11. Or the Lambe, or Kid, the Passeover, whereof it was a signe onely, Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth, ta∣king away of sinnes, whereof it is onely a seale: So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God, accustomably received, he must needs here also tread in the same steps of a borrowed and figurative speech.

Howbeit, it may seem, that to have used a more proper speech would have been more meet for him, being neare unto his death, and more conve∣nient for their understanding.

He did after his last Supper use as figurative speeches, as this in the 14, 15, 16. of John, and that without all danger of darknesse of speech, there being often times more light in a borrowed then in a proper speech: And a Trope of force must be yeelded, when he saith, that the cup is the new Testament.

It maketh further for the corporall presence, that our Saviour Christ saith in his supper, that his body was then broken, and not that it should be broken after.

That is also usuall to the Scripture, for further certainty to speak of things to come, as of them that are present.

But there is nothing impossible unto God?

1. The question is here not of the power, but of the will of God, what he will have done.

2. God cannot doe those things, in doing whereof he should contra∣dict himselfe: and therefore the Scripture feareth not, without dis-ho∣nour to God, to say that he cannot lye, nor cannot deny himselfe, Tit. 1. 2. 2 Tim. 2. 13.

Why is the cup called the cup of the New Testament?

Because it is a seale of the promise of God, touching our salvation in Christ, which being in old time under the Law, shadowed by the shedding of bloud of beasts, is now after a new manner accomplished in the bloud of Christ himselfe.

Thus much of the matter of this Sacrament: wherein consisteth the forme thereof?

Partly in the outward actions both of the Minister,* 1.210 and of the recei∣ver: partly in the inward, and spirituall things signified thereby (these outward actions being a second seale set by the Lords owne hand unto his covenant.)

What be the Sacramentall actions of the Minister in the Lords Supper?

Foure:* 1.211 First, to take the bread and wine into his hand, and to sepa∣rate it from ordinarie bread and wine.

What doth this signifie?

That God in his eternall decree hath separated Christ from all other men to be our Mediator, and that he was set apart to that office, and se∣parated from sinners, Exod. 12. 5. Heb. 7. 26.

What is the second?

To blesse and consecrate the bread and wine, by the Word and Prayer.

What doth that signifie?

That God in his due time sent Christ into the world, and sanctified him, furnishing him with all gifts needfull for a Mediator.

How are the Bread and Wine to be blessed and consecrated?

By doing that which at the first institution Christ did.

What is that?

1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles,* 1.212 which received it, by teaching the truth of that which these out∣ward signes did signifie.

2. He thanked his heavenly Father for that he had so loved the world, that he gave him which was his only Son to die for it, through the brea∣king of his most holy Body, and the shedding his most precious bloud. Also he gave him thanks for that he had ordained these outward ele∣ments, to seale our spirituall nourishment in Christ.

3. By a trope of the chiefe part of Prayer (which is Thanksgiving) for the whole, the Evangelist giveth to understand, that our Saviour Christ sued to God his heavenly Father, that his death in it selfe, sufficient to save, might by the working of his holy Spirit be effectuall to the elect; and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto.

How shall it be knowne that he gave thanks and prayed, for these things,

seeing there is no mention of these things in the Evangelists?

1. The very matter it selfe that is handled, doth guide us to the know∣ledge of these things.

2. The like manner of speech in other places of Scripture, where there being no mention what words he used, yet must needs be granted, that he gave thanks, and prayed proportionably to the prayer and thanks here used: For taking the Barley loaves and Fishes, and giving thanks, what can be understood, but that he giving thanks to God, that had given those creatures for their bodily nourishment, prayed that he would blesse them, and make them effectuall to that purpose and end? Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving: so is it not lawfull to communicate these elements without thanksgiving and prayer.

So much for the second Action (which the Minister indeed perfor∣meth with the Communicants, but yet as chiefe in the action.)

What is the third?

To breake the Bread, and poure out the Wine.

What doth it signifie?

The passion and sufferings of Christ, with all the torments he endured for our sins both in body and soule; his blessed body being bruised and crucified, his precious bloud shed (trickling and streaming downe from him to all parts of the ground) and his righteous soule powred out unto death, Isa. 53. 5. & 10. 12. Heb. 9. 14. That Christ himselfe of his owne ac∣cord offered his body to be broken, and his bloud to be shed upon the Crosse: And that as the Bread nourisheth not, if it remaine whole and un∣broken; so there is no life for us in Christ, but in as much as he died.

What is the fourth?

To give and distribute the Bread and VVine to the Receiver.

What doth that signifie?

That God giveth Christ, and Christ himselfe to us, That Christ Iesus with all his merits is offered to all sorts of Receivers, and that God hath given him to the faithfull Receivers to feed their soules unto eternall life, John 3. 14, 15. & 6. 50, 51.

What be the Sacramentall Actions of the Receivers?

They be two:* 1.213 First, to take the bread and wine offered by the Mi∣nister.

What doth that signifie?

The receiving of Christ into our soules with all his benefits by faith. That they and only they have benefit by Christ crucified, which thus apply Christ to themselves by a true and lively faith, John 1. 12.

What is the second?

To eat the bread and drinke the wine, receiving them into the body, and digesting them, 1 Cor. 11. 26.

VVhat doth that signifie?

Our uniting to Christ, and enjoying of him, that we must with delight apply Christ and his merits to all the necessities of our soules, spiritually feeding upon him, and groaning by him. For the eating of the bread to strengthen our nature, betokeneth the inward strengthening of our soules by grace, through the merit of the breaking of Christs body for us; and

the drinking of the wine to cherish our bodies, betokens that the bloud of Christ shed upon the Crosse, and (as it were) drunke by faith, che∣risheth our soules: And as God doth blesse these outward elements to preserve and strengthen the body of the receiver: so Christ apprehen∣ded and received by faith doth nourish him, and preserve both body and soule unto eternall life, John 6. 50, 51. 1 Cor. 10. 3. & 11. 16, 17.

Is Christs body and bloud, together with the outward elements received of all Communicants?

No; for howsoever they be offered by God to all, Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ; and these with the bread and wine doe spiritually receive Christ with all his saving graces: As for the wicked, and those that come without faith; they receive onely the outward elements, 1 Cor. 11. 27. and with∣all judgement and condemnation to themselves, verse 29.

So much for the matter and forme: Shew now the speciall ends and uses for which the Lords Supper was ordained.

1. To call to minde and renew the memory and vertue of Christs death,* 1.214 1 Cor. 11. 24.

2. To encrease our faith, begotten by the Word preached, and to confirme unto us our nourishment, onely thereby by the means of Christs death.

3. To encrease our love.

4. To encrease our joy in the holy Ghost, our peace of conscience our hope of eternall life, and all other graces of God in us.

5. To stirre us up with greater boldnesse to professe Christ, then here∣tofore we had done.

6. To quicken our hearts to all holy duties.

7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ.

8. To make a difference betwixt our selves and the enemies of Christ.

9. To knit us more neere in good will one to another.

10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies.

Who are to be partakers in this Sacrament?* 1.215

All baptized who are of yeeres and sound judgement to discerne the Lords body, ought to repaire to this Sacrament. But those onely come worthily who professing the true faith, have duely examined and prepa∣red themselves, Esa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and sound judgement are shut from his Sacrament; which are not alwayes from the other of Baptisme.

May none be admitted by the Church to the Supper of the Lord, but such as have these things in them which God requireth at their hands?

Yes; those who having knowledge doe make profession of Religion, and are found guilty of no great error, or crime unrepented of.

What if any thrust themselves to the Lords Table, who are ignorant or guilty of such crimes?

They are to be kept back by the discipline of the Church.

What is to be performed by every Christian, that he may worthily par∣take of the Lords Supper?

There must be a carefull preparation before the action,* 1.216 great heed in the whole action, and a joyfull and thankfull cloze and shutting of it: All which must be per∣formed as well by the Minister as the people. For there is great difference betwixt our Saviour Christ, the first deliverer of this Sacrament, and all other Ministers, he having no battel of the Spirit and flesh in him, but being always prepared unto eve∣ry good worke, had no need of these things; but other Ministers have as much need thereof as the people.

How are we to prepare our selves to this Sacrament.

By due search and triall of our own soules, whether we can finde in our selves the things which God doth require in worthy Communicants.

How may we performe that?

By fitting our mindes, & framing our hearts thereunto, 1 Cor. 10. 15, 16, & 11. 28

How may we sit our mindes?

By examining our wisdome and knowledge, both of Gods will in generall, and of the nature and use of this holy Sacrament in particular, whether we can give a reason of the representation of Christ in bread and wine, and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ, and of the eating and drinking of the elements with the partaking of the spi∣rituall things, Rom. 4. 11. 1 Cor. 10. 3. and 4. 16, 17.

How may our hearts be framed for the feeling of the vertue and power of this Sa∣crament?

1. By weighing with our selves what need we have of it, and what benefit we may reape by it.

2. By examining of our faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. Iames 4. 8. attended with true love of God, Zach. 12. 10. and of our brethren, 1 Cor. 16. 14.

3. By servent invocation, praying for a blessing upon this Ordinance of God, Matth. 26, 26.

How may we finde what need we have of this Sacrament?

Partly by our wretched estate by nature, and partly by our weak estate by grace.

What may we finde by our estate by nature?

That being prone to all evill, we had need of this Sacrament to nourish and pre∣serve the life of grace new begun, which otherwise by our own corruption might dye or decay in us, 1 Cor. 10. 16.

What need have we of this Sacrament for reliefe of our weak estate by grace?

That being weak in understanding and feeble in memory, we may by the signes of Bread and Wine have our understanding bettered, and memory confirmed in the death of Christ, 1 Cor. 11. 24, 26.

What further need may we finde of it?

That being fraile in faith, and cold in love, we may by the same creatures, as by seales and pledges have our faith further strengthned, and our love more enflamed to God and Gods children.

What benefit then may we reape by the Lords Supper?

We see already that the benefit is great: this Sacrament being as a glasse for the mind, a monument for the memory, a support of faith, a provocation to love, a quick∣ning to obedience, and a signe and seal of all the mercies of God in Christ Iesus.

How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits?

The heart must be purged by repentance and purified by faith, 1 Cor. 10. 14 16. 21. Acts 15. 9.

How may the heart be purified by faith?

If I have not only knowledge what Christ hath done for his chosen, but a full as∣surance that whatsoever he hath done, he hath done it for me as well as for any o∣ther, 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20.

What gather you hence?

That they onely are to present themselves at the Lords Table, who after their baptisme are able to make a profession of the true faith, and can finde that they truly believe in Christ; seeing ignorant and unbelieving persons do rather eat and drink their own judgement, than reap any benefit by this Sacrament, 1 Cor. 11. 29, 30, 31.

How may thy heart be purged by repentance?

If from my heart I do repent of my particular sins past, and judge my selfe for them, bewailing and forsaking them, and frame the rest of my life according to Gods will, 1 Cor. 11. 30, 31. Gal. 6. 16.

What learne you hence?

That it is dangerous for such as remaine in their old sins, or after the Sacrament return unto them; once to offer themselves to the Lords Table, forasmuch as by this means they procure the wrath of God against them, and those that belong unto them, although not in condemnation in the world to come (which the faithfull notwithstanding their unworthy receiving cannot come unto) yet to fearefull plagues and judgements in this world.

It is not meet that we be free from all malice in our hearts when we come to the Lords Supper?

Yes it is: for this Sacrament is a seal both of our conjunction with Christ, and of our society one with another, 1 Cor. 10. 17. and we must know that true repentance purgeth out malice, amongst other sins; and a sound faith worketh by love towards God and out Brethren, Mat. 5. 22, 23. Iames 1. 19, 20, 21. 1 Pet. 2. 1. Gal. 5. 6.

So much for examination and preparation required before the action.

What is to be done by the communicant in the present action?

1. They are to use reverent attention, the better to apply the whole action, hark∣ning to the doctrine of the Sacrament delivered by the Minister, joyning with him in his prayers, making use of all the sacramentall actions, and so commemorating the Lords death, for the comfort and refreshing of their own souls, 1 Cor. 11. 17. 26.

2. According as it is commanded, all must take the Bread and Wine into their hands, contrary to the superstition of divers, which will have it thrust either into their mouthes, or else take it with their gloves, as if the hand of a Christian, which God hath both made and sanctified, were not as fit as the skin of a Beast, which the Artificer hath tanned and sewed.

3. They must moreover, according to the Commandement of Christ, eat and drink the Bread and Wine, not laying or hanging it up, or worshipping it, as the papists doe.

4. Lastly, they must use thanksgiving, offering up themselves both souls and bo∣dies as a sacrifice of thanks, Rom. 12. 1. in which regard this Sacrament is called the Eucharist.

What is to be done after the action?

1. We must by and by use joyfull thanksgiving,* 1.217 with prayer and meditation, be∣ing so comforted in heart in the favour of God towards us, that we be ready with a feeling joy to sing a Psalme unto the Lord, Matth. 26. 30.

2. We must continually endeavour to finde an increase of our faith in Christ, love to God and all his Saints, power to subdue sin, and practice obedience, with all o∣ther sanctifying and saving graces, 1 Cor. 10. 16, 17. & 11, 21. Col. 2 6, 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification, a further deading of the old man, and so a greater measure of dying unto sin; a further strength of the new man, and so a grea∣ter care to live in newnesse of life, and to walk the more strongly and steadily in the wayes of God all the dayes of his life, this being a Sacrament not of our incorpora∣tion, as Baptisme, but of our growth; which albeit one cannot alwayes discerne immediately after the action, yet between that and the next Communion it may be easily espied in our service towards God and men.

What if a man after the receiving of the Sacrament never find any such thing in himself?

He may well suspect himself whether he did ever repent or not, and therefore is to use means to come to sound faith & repentance: For the Lord is not usually want∣ing to his ordinances, if men prepare their hearts to meet him in them. If we re∣ceive no good, no refreshment at this spirituall feast, if God send us away empty, either it is because we have no right unto his mercies, being not in Christ, and so not accepted; or because some secret unmortified lust remaineth in us, like Achans wedge of gold: so some beloved sin (either not seen, or not sufficiently sorrowed for, and re∣solved against) lyeth glowing in the heart, w^ch causeth God to frown upon our ser∣vices; & like a dead flye causeth the ointment to stink: & therfore in this case, a man should descend into himself, & make a more strict search into his conscience, that he

may againe come before the Lord with more humilty, and better prepa∣rednesse, and God will reveale himself in due time to every one who un∣fainedly seeketh after him in his ordinances.

So much of the Sacraments: What are the Censures?

They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments.* 1.218

What doe these Censures profit the Church of God?

Very much; for by them the godly having strayed from the course of sincerity, are through obedience brought home againe: But the wicked are hardened by them through disobedience; whereof it is, that the wicked are properly said to be punished, the godly only chastened and corrected.

But it seemeth that corrections rather belong to Magistrates then to Mi∣nisters?

The Magistrates by the Lawes of the Common-wealth punish some by death, others by other torments, and some by purse, which belongeth not to the Minister, who hath to doe only with the soule: And these spiri∣tual censures are of as necessary use in the Church, both to help the godly, and to restrain and root out the wicked out of the Church, as those penall Lawes of the Magistrate in the Common-wealth. They therefore who upon this pretence, that God forceth no man to come unto him, suppose the censures to be unprofitable, are like unto children that will have no rod in the house.

Whereby doth the necessity of Censures appeare?

Easily; for sith in the Church of God there be of all sorts, as in a net cast into the sea, which catcheth good and bad: It is impossible (without correction) to keep good order in the Church, especially to restraine the wicked hypocrites from offending, and thereby slandering their profes∣sion.

If then there were no hypocrites, there were no use of Censures?

Not so; but the serve most of all for them that make no conscience of their calling: For the best man that is, having some sparkes of his natu∣rall corruption remaining unregenerate, may fall and offend; and therefore must be chastened by the Church: But this is the difference, the godly falling by infirmity, by correction doe amend, but the wicked offending purposely, by punishment are hardened.

What is to be gathered of this?

That sith censures are as needfull in the Church; as the rod in the house, or the Magistrates sword in the Common-wealth for offendors, (yea and of so much more use as these are for the body, and this life, and the other for the soule and life to come) they that set themselves against them care not what disorder there be in the Church, but seek to exempt themselves from punishment, that they might doe what they list, and make the Gospel a covert for all their wickednesse, who are like to them in the second Psalme, that would not beare the yoake of Govern∣ment.

So much for the use and necessity of Censures: What is the doctrine of them especially delivered?

In the 18 chapter of Saint Matthew; from the 15 verse to the 20. where both their institution and ratification is laid downe: For first our Saviour

declareth the degrees of the censures ordained for such as are called bre∣thren, (which are generally corrections according to the greatnesse of the offences) and then treateth of their power and authority.

What is to be observed in the degrees of the censures?

That the censures be according to the offences;* 1.219 as if the offence be private the censure thereof must be private, wherein the censurer is to deale circumspectly; 1. That he know the offence. 2. That he admo∣nish the offender secretly. 3. That he do it in love, convincing his offence so to be, by the Word of God.

What further duty is required of us in this case?

1. That we runne not to others to slander the offenders, which Mo∣ses forbiddeth, Levit. 19. 16.

2. Not to keep the injury in minde, of purpose afterwards to re∣venge it.

3. Not to deale roughly with one under pretence of seeking the glo∣ry of God.

4. Not to despise the offender, but by all means to seek his amend∣ment.

Who are to be admonished openly in the Church?

Those that sin openly.

What if they will not amend by admonition••▪

Then they are by suspension to be barred for a time from some exer∣cises of Religion: and if by that they will not amend, then they are by ex∣communication to be cut off from the Church, and delivered unto Satan, as shall be declared.

How are the Censures ratified, and the authority of the Church confirmed by our Saviour Christ?

That appeareth by his words unto his Disciples, Matth. 18. 18. Whatso∣ever you bind on earth, (meaning according to the rule) shall be bound in hea∣ven, and whatsoever you loose in earth shall be loosed in heaven: which is as much as if a Prince giving authority to one of small reputation, should bid him execute justice, he would beare him out.

How is this further proved?

It is further confirmed in the verse following by a reason of compari∣son: If two or three shall agree upon any thing, and shall aske it in my name, it shall be granted: If Christ will ratifie the deed of two or three done in his name, how much more then that which the whole Church shall doe ac∣cordingly?

Why is it said, And shall aske it in my name?

To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church, but especially Excommunication, should be undertaken, as the Apostle saith, 1 Cor. 5. 4. When you are gathered toge∣ther in the name of our Lord Jesus Christ, (that is, calling upon his name) deliver such an one unto Satan.

What need is there of this ratifying of the Churches authority in exerci∣sing the Censures?

Because some doe contemne the Censures of the Church, as procee∣ding from men onely, as if thereby they were no whit debarred from the favour of God; whereas neverthelesse whom the Church

separateth from the outward seales, them also Christ depriveth of the inward graces, banishing them from his kingdome, whom the Church hath given over to Satan.

What gather you of this?

That men should not slightly shake off, but with reverence esteeme the censures of the Church, as the voice of God himselfe; and al∣though they be never so high and stout, yet are they to subject themselves to the judgement of God in the Church, unlesse they will set themselves against the Lord himself.

We have heard of the generall doctrine of censures: What are the kinds of them?* 1.220

They are either of soveraigne medicine, Matth. 18. 15, 16. 1 Cor. 4. 5. or of fearfull revenge, 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections, the latter punishments.

What are the medicinall censures?

They are such as serve to bring men to repentance, the principall end of the, next the glory of God, being the salvation of his soul that is censured.

What things are required of them that doe execute these censures against any man?

Six: 1. Wisdome. 2. Freedome from the sin reproved. 3. Love. 4. Sorrow. 5. Patience, and 6. prayer for the party.

Of what sorts are the medicinall Censures?

They are either in word, or in deed.

What are they in word?

The chidings & rebukes of the Church for sin w^ch we call Admonitions.

How many sorts of admonitions are there?

Two:* 1.221 the first is private betwixt Brother and Brother, Levit. 19. 17. Mat. 18. 15, 16. the other publick by the Minister assisted by the congre∣gation, when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20.

What are we to observe in the private admonitions?

That we should watch one another diligently, witnessing thereby our mutuall love which God requires of us; as if any man seeing another (whose journey he knoweth) wander out of the way, if he should not ad∣monish him he might justly be accounted unnaturall; much more we, knowing all men think to journey towards heaven, if we see any go the wrong waies (as by Robberies, Adulteries, Vsury, Swearing, or Drunken∣nesse) and do not admonish them, are even guilty of their wandring, espe∣cially sith the other belongeth to the body, but this both to body & soul.

But is it not sufficient for men to watch themselves, seeing every man standeth or falleth to God?

Such was the wicked answer of Cain, and they that use it are like unto him: but if God commanded in the law to help our enemies Oxe or Asse having need of help, we are more bound by the law of charity to helpe himself; and unlesse we reprove him, we are partakers of his sin, (as hath bin said) which we ought not to be, because we have enough of our own.

What are the degrees of private admonitions?

They be two;* 1.222 the former is most private done by one, the other is pri∣vate also, but more publick then the first, and it is done by two or three at the most, whereof he that first admonisheth must be one, Mat. 18. 15, 16.

Why hath our Saviour Christ limited us with these degrees?

By all means to win the offender, if it be possible; if not, that his con∣demnation may appeare to be most just, after so many warnings.

How is the first degree of private admonition expressed?

If thy brother offend against thee, or in thy knowledge onely, tell him between thee and him, Matth. 18. 15.

Are we bound to reprove all men of what profession soever?

No; but him that is of the same profession of Christianity that we be of, whom the Scripture termeth a brother (thereby shutting forth Iewes, Turks, Hereticks, and Atheists) except we have some particular bond, as of a master to his servant, or father to his child, or magistrate to his subject

What learn you thereby?

1. That we observe this in our admonitions, that he be a brother whom we admonish, and not such a one as is a scorner.

2. That we are not to make light of, or contemn the admonitions of o∣thers, but to accept of them, and account of them as a pretious balme.

How must we reprove our brothers fault?

First,* 1.223 we must be sure that it is a fault we reprove him for, and then we must be able to convince him thereof out of the Word of God, so that he shall not be able to gainsay us, unlesse he doe it contemptuously; it being better for us not to reprove him, then not to be able to convince him by the Word, of that we have reproved him in. Lastly, we ought to doe it with all love and mildnesse, regarding the circumstances of persons, time, and place, not inconsiderately, nor of hatred, or to reproach him, or as one that is glad of somewhat to hurt his good name.

What is meant by Tell him between thee and him? Matth. 18. 15.

That the good name and report of another man should be so regarded by us, that if his fault be private we are not to spread it abroad, as some that think they be burthened, unlesse they tell it to others, which is not the rule of Charity.

Why is this added, If he heare thee, thou hast gained thy brother?

As a notable meanes to encourage us in this duty: For if the bestowing of a Cup of cold water shall not be unrewarded; how much more the gai∣ning of a soule from Satan?

What if our brother heare us not, and so we doe not gain him?

Notwithstanding we lose not our labour, but our reward is laid up with God, Esa. 49. 4. For that which is done for Gods cause, though it be never so evilly taken or used, shall certainly be remembred of God, who will recompence it plentifully, and lay it up among our good deeds. Also this shall serve against him that is reproved in judgment, for refusing such a profitable meanes.

What is the second degree of private Admonitions?

It is more publike then the former.* 1.224 If thy brother heare thee not, take yet with thee one or two, Matth. 18. 16. For although he heare not the first admonition, yet love will not give him over, but as the case requireth, and the nature and condition of the offender may be discerned to be easie or hard to repent; the admonisher is to take with him one, or if need be two at the most to assist him.

The first admonition not availing, may we take whom we will to the second?

That choice is to be made which is likeliest to take effect, and there∣fore we may not take his enemy, or one that is not able to convince; but we must chuse one or two such, whom either he reverenceth, or at least favoureth, or otherwise may doe most good with him, either by graci∣ousnesse of speech, or ability of personage, or some other gift: in a word, such as be fittest both for gifts and authority to recover him, or whom the Pastor may be one, as he also may be the first.

May the first admonisher substitute another in his place the second time?

No, for our Saviour Christ doth not leave it free so to doe, but will have him that did first admonish to bee one, both for the better con∣firming of the former dealing with the latter, as also for keeping the fault of the offender in as much silence and secrecy as may be.

What is gathered hereby?

That great love and care of our Saviour Christ towards him, as also what diligence we must use, and what care for our brother.

What may not one alone deale with him the second time?

Because that by the testimony of two or three he might be brought to reverence now, that which he would not at the first admonition: And further, that way may be made to the publike judgment of the Church, yea to the others, way before the Church, which under two testimonies at least cannot proceed further against him; for in the mouth of two or three witnesses every truth is confirmed, Matth. 18. 16.

Thus farre of the private admonitions: What is the publike?

That which is done by the whole Church,* 1.225 or the Minister assisted by the Congregation, 1 Tim. 5. 20. for if the second warning serve not, our Saviour would have the offender presented to the Church, as to the highest Court, Matth. 18. 17. not of greatest personages, but of the most learned, and beautified with inward graces, whose presence he cannot chuse but reverence: As in the book of Numbers, a wife suspected of adul∣tery was brought unto the Priest in the house of God, that the reverence of the place and person might strike a feare in her heart, to cause her to confesse the truth, Num. 5. 15, 16 wherein appeareth a further step and de∣gree of Gods singular love and affection.

But the bringing of him to open shame seemeth rather hurtfull then pro∣fitable?

Not to the godly, to whom it is prepared as a soveraigne medicine for his disease: For as a wealthy man being sick assembleth a whole Colledg of Physicians to consult of his disease, and the best remedy thereof, so the whole Church in the like case, having Vrim and Thummim, that is, treasures of knowledge, should consult upon the recovery of the offender, who therefore hearing their admonition, is to be received notwithstanding his former obstinacy: but the hearts of the wicked by the warning are the more hardned, to their everlasting perdition.

Hitherto of the corrections which are in word, what are they in deed?

Suspension, Num. 12. 14. Exod. 33. 6, 7. and Examination, Matth. 18. 17. 1 Cor. 5.

What is Suspension?

A certain separation of him that will not amend by admonitions from some holy things in the Church:* 1.226 as 1. the use of Sacraments: 2. some offices in the Church.

What is Excommunication?

The casting of the stubborne sinner out of the Church,* 1.227 and delivering him unto Satan, who being thus disfranchised of all the liberties, and deprived of all the benefits, and common society of the Church, is se∣parated, as it were, from that protection and mercy which may be looked for at the hands of God.

What is the end of this casting out?

It is two-fold:

First, in regard of Gods glory.

Secondly, in regard of men.

How in regard of God?

Because that his holy Name and Religion should not be evil spoken of, by suffering wicked & uncleane persons, (as blasphemers, adulterers, &c.) in the Church, which should not bee like unto a stie, but cleane from all shew of filthinesse: for if in houses of good report, a proud person, de∣tracter, or lyer, (much lesse a drunkard, or filthy person) is not suffered, much lesse ought such a one to be in the Church, which is the house of the living God, lest the Gospell come to reproach through such: in that godlesse persons would thereby take occasion to open their mouths against the truth.

How in regard of men?

That likewise is two-fold, either respecting the good of the person ex∣communicated, or of the rest of the Church?

What is the regard that concerneth the Church?

That they be not infected with his naughtinesse, and that they may keep themselves from the like offence; for that if he remaine in the Church, and be not punished,

First, either men would be provoked to commit the like sinnes: for the Apostle comparing a sinfull man to leaven, 1 Cor. 5. 6. teacheth that a little leaven will sowre the whole batch; so one wicked man will infect the whole Church. Or,

Secondly, the weak would take occasion thereby of falling away from the truth; and others yet without, would be holden from comming unto it.

What is the regard that concerneth him that is cast out?

That he being shamed, may be brought to repent, and turne unto the Lord, as the Apostle saith of the incestuous person, who should be cut off for the destruction of the flesh; that is, the naturall corruption, and for saving of the spirit, that is, the man regenerate (1 Cor. 5. 5. 1 Tim. 1. 20.)

If the severity of this sentence be such as hath been declared: how then tendeth it to Reformation?

They that are thus censured are only delivered to Satan conditionally, if they repent not: so it is a meanes either to bring them to Christ, or send them to the devill: as a hand almost cut off, and hanging but by the skin, is in danger to be lost, unlesse some skilfull Chirurgeon binde it up.

What is to be done to him if he repent?

He is to be received of the Church, whom as they loose in earth, our Saviour Christ looseth in heaven; yet he is not by and by to be admitted to all priviledges of the Church, but to be suspended for a time till the

fruits of repentance may better appear: for if some in the law for a cer∣tain pollution in a lawfull duty of burying the dead, were suspended from the Passeover, Numb. 9. 6. much more in the Gospell for such obstinacy.

How many sorts of suspensions then are there?

Two: one going before excommunication, and the other following the same towards them that are penitent, both which were shadowed in the Leviticall law in the case of Leprosie. For first, in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time, not only from the worship of God, but also from all society of men: and how much more may it be lawfull under the Gospell, to execute the cen∣sure of suspension af••er two admonitions upon a known offence; when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe, and placed in his tent, where he stayed for certaine dayes, it being not lawfull for him to come into the Ta∣bernacle?

So much of the medicinall censures: what is the last censure of fearfull revenge?

The curse unto death called by S. Paul Anathama Marenatha,* 1.228 1 Cor. 16. 22. that is, accursed untill the Lord come, or everlastingly; which is thought to have been executed upon Hymeneus and Alexander by Paul (1 Tim. 1. 20.) and afterwards upon Iulian by the Church then.

Against whom is this censure to proceed?

This everlasting curse, which is the most fearfull thunderclap of Gods judgement, is to be pronounced only against such as are desperately wic∣ked that have nothing profited by the former censures, and shewe th••ir incorrigiblenesse by their obstinate and malitious resisting all means gra∣tiously used to reclaime them: giving tokens even of that unpardonable sinne against the Holy Ghost. Which fearfull sinne by how much the more difficult it is to be discerned and knowne, by so much the more care is this heavie doome to be used by the Church. Yet doubtlesse God doth sometimes give cleare tokens thereof in bl••sphemous Apostates, such as Iulian and others, who malitiously oppose, deride and persecute that truth of God which they have been enlightned in: And where God doth set such marks upon them, the Chu••ch of God may pronounce them to be such, and carry it selfe towards them accordingly.

What are the outward enemies that oppose against the Church of Christ?* 1.229

Some doe under the shew of friendship, and some with profession of enmity.

Who are the open enemies?

Heathens, Iewes, Turks, and all that make profession of prophane∣nesse by sitting down in the seat of scorners.

What enemies are they that make shew of friendship?

Such are al those,* 1.230 that bearing the name of Christians do obstinately de∣ny the faith whereby we are joyned unto Christ, w^ch are called Hereticks; or that break the bond of charity, whereby we are tyed in communion one to another, which are tearmed Schismaticks, or else adde tyranny to schisme and heresie, as that great Antichrist, head of the generall apo∣stasie, which the Scriptures forewarned by name.

Where are we forewarned of the Apostasie?

Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day.* 1.231* 1.232

Is it meant that the whole Church shall fall away from Christ?

No: it were impossible that a perfect head should be without a body.

Why is it then called generall?

Because the Gospell having been universally preached throughout the world; from it, both whole Nations did fall, and the most part also even of those Nations that kept the profession of it, howbeit still there remained a Church, though there were no setled estate thereof.

Is it likely the Lord would barre so many Nations that lived under An∣tichrist, and that so long, from the means of salvation?

Why not, and that most justly; for if the whole world of the Gen∣tiles were rejected, when the Church was onely in Iury for some 1500 years; and seeing of the Iewes ten Tribes were rejected, and the re∣mainder, but a few, were of the Church: with great reason might the Lord reject those Nations and people for so many ages, seeing they re∣jected Gods grace in falling away from the Gospell, which the Lord most graciously revealed unto them, rather then to their Fathers before them.

Is this apostasie necessarily laid upon the See of Rome?

Yes verily, as by the description may evidently appear.

What are the parts of this Apostasie?

The head and the body: for as Christ is the head of the Church which is his body; so Antichrist is the head of the Romish Church which is his body.

Who is that Antichrist?

He is one who under the colour of being for Christ,* 1.233 and under title of his Vicegerent, exalteth himselfe above and against Christ, opposing himselfe against all his offices and ordinances both in Church and Com∣mon-wealth, bearing authority in the Church of God, ruling over that City with seven Hils, which did bear rule over Nations, and put our Lord to death; a Man of sinne, a Harlot, a Mother of spirituall fornica∣tions to the Kings and people of the Nations, a childe of perdition, a destroyer establishing himselfe by lying miracles and false wonders: all which marks together, do agree with none but the Pope of Rome.

How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us?

First he describeth what he is towards others, and then what he is in himselfe.

What is he towards others?

That is declared by two speciall titles, the Man of sinne, and Sonne of perdition; declaring hereby not so much his own sinne and perditi∣on, which is exceeding great, as of those that receive his marke, whom he causeth to sinne, and consequently to fall into perdition: as Ieroboam who is often branded with the mark of causing Israel to sin: and he is so much more detestable then he, by how much both his idolatry is more, and hath drawn more Kingdomes after him then Ieroboam did Tribes.

In what respect is he called the man of sin?

In that he causeth man to sinne; and this the Pope doth in a high de∣gree,

justifying sinne, not by oversight, but by Lawes advisedly made, not onely commanding some sinnes, which we are by our corrupt nature prone unto, as spirituall fornication, but also (to the great profanation of the holy name and profession of Christ) permitting and teaching for law∣full such as even our corrupt nature (not wholly subverted through erro∣nious custome of sin) abhorreth: as incestuous marriages, and breaking of faith and league, equivocating, and the like, which profane men (by the very light of nature) doe detest.

In what sense is he called the child of perdition?

Not as the unthrift mentioned in the Gospel,* 1.234 neither as Judas, who is passively called the Son of perdition;* 1.235 but actively, as it is other where expounded, where he is called the destroyer, Rev. 9. 11. because he de∣stroyeth many: And that the Pope is such an one, some of his owne Se∣cretaries make it good, confessing that many who were well disposed per∣sons before their entry into that Sea, became cursed and cruell beasts when once they were setled in the same, as if there were some pestilent poyson in that seat infecting those that sit therein.

What learne you of this?

That the calling of the Pope is unlawfull; for every office or calling which the Lord doth not blesse, or wherein none occupying the place groweth in piety, is to be esteemed for an unlawfull calling: for in a law∣full calling some (at the least) are found in all ages profitable to the Church or Common-wealth.

What is the use of all this Doctrine?

That whosoever are partakers of the sins of Rome, are also under the same curse; and therefore such as have lived in Popery should examine our selves if we have truely repented us of it, first, by the change of our understanding; as whether we have grown in the knowledg of the truth: And secondly, by the change of our affections, as whether we hate Po∣pery, and love the truth unfainedly, and so let every one judge himselfe, that he be not judged, and that with harder judgment, Rom. 2. 4. accor∣ding as God hath been the longer patient towards us.

What further?

That there can be no sound agreement betwixt Popery and the profes∣sion of the Gospel, no more then betwixt light and darknesse, falshood and truth, God and Beliall, and therefore no reconciliation can be devi∣sed betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with them in their errours, unlesse we will beare them company in their destruction also.

Doth every errour destroy the soule?

No verily:* 1.236 for as every wound killeth not a man, so every errour de∣priveth not a man of salvation; but as the vitall parts being wounded or infected, bring death, so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction, in which kind is Popery, which sundry ways overthroweth the principles and grounds of our holy faith, and therefore is tearmed an apostasie, or departing from the faith.

Is it then impossible for a Pope to be saved?

No; it is not impossible, his sinne being not necessarily against the

holy Ghost, to which onely repentance is denyed; for some (in likelhood) have entered into, and continued in that Sea ignorantly, and therefore may possibly finde place to repentance. But if any be saved, it is a secret hidden with God: for concerning any thing that appeares by the end of any Pope, since he was lift up in the Emperours chaire, and discovered to be the man of sin, there is no grounded hope given to perswade that any one of them is saved.

So much of Antichrist what he is towards others: what is hee in himselfe?

That is set downe in two points: first, in that (contrary to right, and by meere usurpation) he seateth himselfe in the Temple of God, as if he were Christs Vicar, being indeed his enemy, both which the word Antichrist noteth.

Secondly, in that he is here expressely named an adversary, and one that is contrary to Christ.

Wherein is the Pope adversary unto Christ?

Every way, in life, and in office.

How in life?

In that Christ being most pure and holy, yea holinesse it selfe, the Popes many of them are, and have been most filthy and abominable in blaspheming, conjuring, murthering, covetousnesse, whoring, and that incestuously and Sodomitically, and yet will they in their ordinary Titles be called holy; yea holinesse it selfe, which is proper onely to Christ.

How in Office?

First, in his Kingdome: Christs Kingdome is without all outward shew, or pompe: But the Popes Kingdome consisteth wholly in Pompe, and Shewes, as imitating his Predecessors the Emperours of Rome in his proud, stately, and lordly offices, princely traine, and outrageous expences in every sort.

Secondly, in his Priest-hood, in raising up another Sacrifice then Christ, another Priesthood then his, other Mediators then him.

Thirdly, in his Propheticall office, in that he teacheth cleane con∣trary to him; Christ taught nothing but what hee received of his Fa∣ther: The Pope setteth out his owne Canons and Decrees of councells, and in them he teacheth such Doctrine as overthroweth the maine foun∣dation of that which Christ taught.

What is the second effect?

That he is exceedingly lifted up against all that is called God.

How doth this agree to the Pope?

More fitly then to any other person; for Christ being very God aba∣seth himselfe unto the assuming of the nature of man; the Pope a vile man advanceth himself to the Throne of God: Christ being above all secular power, paid tribute, and was taxed and suffered himselfe to bee crowned with a crowne of Thornes, and beare his owne Crosse; but the Pope being under all secular power, exalteth himselfe above all secular powers, exacteth Tribute of Kings, setteth his foot on the neck of Em∣perours, carrieth a tripple Crowne of gold, and is borne upon mens shoulders.

But he calleth himself the servant of servants.

Though he doe, yet (by the confession of his owne Canonists) he doth it but dissemblingly and in hypocrisie, which is double iniquity; for they say that he doth in humility onely say so, not that hee is indeed so as he saith.

What are the effects of this his pride?

They are two: First, he sitteth in the Church as God, for he bindeth the consciences of men by his decrees, which no Princes Law can doe; for though men observe not such Lawes, yet if they break them not of contempt, they are discharged, as if they did beare the penalty prescribed in them.

By this it seemeth that the Church of Rome is yet the Church of God, al∣though corrupt, seeing it is said that hee sitteth in the Temple of God.

No verily; but it is so said, first, because it beareth the name of the Church, for the Scriptures give the name to a thing according to that it hath been, as when Christ saith, The abomination of desolation shall stand in the holy place; he meaneth not that the Temple was then holy, which at that time, (being no figure nor shadow of Christ and his Church) was profaned, but that it had been holy; so we confesse that there had beene a true Church in Rome, which is now no Church of Christ, but the Syna∣gogue of Satan.

Secondly, he is said to sit in the Temple of God, because he exerciseth his tyrannicall rule in the Christian world, and is most busie in those parts where Christ had his Church, and the Gospell is professed, labouring in all places, either by himselfe or his wicked instruments, to overthrow or corrupt, poyson or hinder the free course of the Gospel; so that in this regard he may be said to sit in the Temple of God, that is, to reigne and tyrannize in the Church of God, though the City where he is be Sodome, and the Church whereof he is head, the Synagogue of Satan.

What is the other effect of his pride?

He boasteth himselfe that he is God, as the Popes flatterers in the Ca∣non Law call him, Our Lord God the Pope: Neither doth his pride stay there, but also he challengeth to himself things proper to God, as the title of Holinesse, also power to forgive sins, and to carry infinite soules to hell without check or controlment, and to make of nothing something; yea, to make the Scriptures to be no Scriptures, and no Scripture to be Scrip∣ture, at his pleasure, yea to make of the creature the Creator.

It should seeme to be an impossible thing that men should be carried away from the faith of the Gospel by one so monstrous and directly opposite to Christ.

It might seem so indeed, if at once and at a sudden he had shewed him∣selfe in such foule colours, and therefore by certaine decrees of iniquity he raised himselfe to his height of wickednesse, and did not at the first shew himselfe in such a monstrous shape and likenesse.

How doth that appeare?

By the Apostle, who in the 2 Thess. 2. 3. unto 13. sheweth of two cour∣ses the Devill held to bring this to passe; one secret and covert, before this man of sin was revealed: the other when he was revealed and set up in his Seat.

What were the wayes of Antichrists comming before he was revealed?

Those severall errours which were spread, partly in the Apostles time, and partly after their time, thereby to make a way for his comming; and in this respect this mystery of iniquity was begun to be wrought (as it were) under ground and secretly in the Apostles time.

How was this mystery of iniquity wrought in the Apostles time?

By many ambitious spirits, (as it were) petty Antichrists, which were desirous to be Lords over the Church, and wicked Hereticks, which then sowed many errours and heresies, as justification by works, worshipping of Angels, and which put Religion in meats, and condemned marriage, which were beginnings and grounds of Popery and Antichristianisme, 3 John 9. Acts 5. 1. Gal. 1. 6, 7. & 2. 6. Col. 2. 18, 21. 1 Tim. 4. 3.

What gather you of this?

That those whom God hath freed from the bondage of Popery, should strive to free themselves from all the remanents thereof, lest if they cleave still to any of them, God in judgment bring the whole upon them againe.

How shall Antichrists Kingdome be continued and advanced after that he is revealed?

By the power of Satan, in lying miracles and false wonders.

What difference is there betwixt Christs miracles and theirs?

Very great every way:* 1.237 for Christs miracles were true, whereas these are false and lying, and by legerdemaine; Christs miracles were from God, but theirs, where there is any strange thing, and above the common reach of men, from the Devill; Christs miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain shew; Christs miracles were to confirme the truth, but theirs to confirme falshood.

What gather you of this?

That seeing the Popes Kingdome glorieth so much in wonders, it is most like that he is Antichrist, seeing the false Christs and the false Pro∣phets shall doe great wonders to deceive (if it were possible) the very Elect, and that some of the false Prophets prophesies shall come to passe, we should not therefore beleeve the doctrine of Popery for their won∣ders sake, seeing the Lord thereby tryeth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation who are appointed unto it. Moreover, whatsoever Miracles are not profitable to some good, neither tend to confirme a truth, they are false and lying; so that as the Lord left an evident difference between his Miracles and the inchantments of the Egyptians, so hath he left an evi∣dent difference between the Miracles of Christ and his Apostles, and those of the Romish Synagogue, Matth. 24. 24. Deut. 13. 12. Exod. 7. 12.

Are not miracles as necessary now, as they were in the time of the Apostles?

No verily; for the Doctrine of the Gospell being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and there we keeping the same Doctrine of Christ and his Apostles, must content our selves with the confirmation which hath already been given.

What ariseth out of this?

That the Doctrine of Popery is a new Doctrine, which hath need to to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles.

What force shall the Miracles of Antichrist have?

Marvellous great, to bring many men to damnation, God in the just revenge of the contempt of the truth, sending a strong delusion among them.

Hither to we have heard Antichrist described by his effects and pro∣perties: * 1.238 now tell me here where is the place of his speciall residence?

That is the City of Rome.

How doth that appeare?

First, because he that letted at the time when Paul wrote was the Emperour of Rome, who did then sit there, and must be dis-seated, (as the learned Papists themselves grant ere the Pope could enter upon it. Se∣condly, Rev. 17. 18. John called the City where he must sit, the Lady of the world; which at that time agreed onely to Rome, being the Mo∣ther City of the world. Thirdly, it was that City which was seated upon seven hills, Rev. 17. 9. which by all ancient Records belongeth pro∣perly and onely to Rome. As for the occasion of the Popes placing there, it came by the meanes of translating of the Seat of the Empire from Rome to Constantinople, from whence ensued also the parting of the Em∣pire into two parts, by which division it being weakned, and after also sundred in affection, as well as in place, was the easier to be entred up∣on, and obtained by the Pope.

What doe you further gather of that the Apostle saith, that he that let∣teth shall let?

That the Antichrist is not one particular man, as the Papists doe fan∣cy; for then by the like phrase he that letteth must be one particular man, where it cannot be that one man should live so many hundred yeeres; as from Pauls time to the time of the translation of the Empire from Rome, much lesse untill within two years and a half of the latter day, as they ima∣gine the time of Antichrist: and therefore as by him that letteth is un∣derstood a succession of men, and not one onely man; so in Dan. 7. 3. 17. the foure beasts, and the foure Kings, doe not signifie foure particular men, but foure governments, in every one whereof there were sundry men that ruled: so that the argument of the Papists who upon the words [the man of sinne] would prove that the Antichrist the Apostle speaketh of, is one singular man, is but vaine, and hath no consequence in it.

But how can Antichrist be already come, seeing the Empire yet stan∣deth?

The name of the Empire onely remaineth, the thing is gone; for he hath neither the chiefe City, nor the Tribune, nor the Commandement of the people; and therefore he can be no let to the Antichrists comming, especially the Pope having gotten such an upper hand over him, as to cause him to waite at his gate barefoot, and to hold his stirrop.

What shall be the end of this Antichrist?

God shall confound him with the breath of his mouth, that is, with the preaching of his Word: which serveth for another argument to prove

the Pope to be Antichrist: for whereas he had subdued Kingdomes and Empires under his feet, he hath been of late mightily suppressed by the Word preached, and not by outward force, as other Potentates use to be.

What learne you of this?

The marvellous power of Gods Word to suppresse whatsoever riseth against it: for if the mightiest cannot stand before it, much lesse the smal∣lest: and therefore it is expressed by a mighty winde, Acts 2. 23. which carrieth all before it; and by fire, which consumeth all, and pierceth all: And it declareth a marvellous easie victory against the enemies, when it is said, that with the breath of his mouth hee shall consume his enemies, 2 Cor. 10. 4, 5.

What else shall be the overthrow of Antichrist?

The glorious appearance of the Son of God in the latter day.

What gather you of this?

That before the last day he shall not be utterly consumed, whereof notwithstanding it followeth not that the head shall remaine till then; for the Beast and the false Prophet shall be taken and cast into the fire before the latter day; but some shall retaine a liking of him, and his errors, and superstitions even till the last day.

Hitherto of the head of this generall Apostasie: what are the mem∣bers of it?

They are first described by their end, even a number of people that shall perish, which accordeth with that name and property of the head, the Destroyer or Son of perdition, being truely verified in them in regard of the fearefull end he shall bring them to.

What is the use of this?

That as no poyson can take away the life of an elect: so small occa∣sions carry away such as are appointed to destruction.

How otherwise are these members of Antichrist described?

By this, that they never loved the truth, although they understood and professed it.

How should a man love the truth?

For the truthes sake, not for vaine glory, filthy delight, or commodi∣dities.

How appeareth it that men love the Word of God?

When they walke accordingly, and keep faith in a good Conscience, which some losing by their wicked life, lost also their Faith, that is, their Religion, 1 Tim. 1. 19.

How is it to be understood that God giveth men up to strong delusions?

Because God is a just Iudge, which by them either punisheth or cor∣recteth former sinnes, and especially the contempt of the Gospell; in which regard even amongst us now, some are cast into the sinke of Po∣pery, some into the Family of love; some become Arians, some Ana∣baptists, at which are (as it were) divers Gaoles and Dungeons, where∣into hee throweth those that are cold and carelesse Professors of the Gospell.

What learne you by this?

That they that imagine God favourable unto them notwithstanding their sinnes, because their life, or goods, or honours are spared, are

foully deceived; for when the Lord ceaseth to reprove any, or to strive with them, Rom. 1. 24, 26. then doth he give them up into vanity of their own minds to do their wicked wills, which is the greatest judgement, and very usuall with God to doe.

What is our duty in such cases?

To pray unto the Lord to keep us from all errors; but if for our triall and further hardning of others it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait whereby Satan seeketh to catch us.

What other cause is there of sending these errors?

That those may be damned which believe not the truth: for as God hath appointed them to damnation, so betwixt his counsell in rejecting them and the finall effect of it, there must be sin to bring the effect justly upon them.

What reason is annexed for their just damnation?

Because they rest in unrighteousnesse, having their eares itching af∣ter errors, which they drink in, as the earth drinketh up water. So that albeit they be powerfully sent of God in his judgement, yet are they al∣so greedily desired and affected of them.

Having spoken at large of the providence of God disposing of man in this world; it followeth to speak of his providence concerning mankinde in the world to come.

How doth God then deale with men after this life?* 1.239

He bringeth them all to judgement.

What is meant here by judgment?

The pronouncing or executing of the irrevocable sentence of absolu∣tion or condemnation.

How is that done?

Partly on every man in particular at the hour of his death, Heb. 9. 27. but fully and generally upon all men at the second comming of Christ, Acts 17. 31. The death of every one severally goeth immediately before the particular judgement: the generall resurrection of all goeth before the finall judgement which shall be at the last day.

Must all men then die?

Yea all both good and bad, Psal. 49. 10. Eccl. 2. 16. save that unto some, namely such as shall be found alive at Christs comming, a change shall be in stead of death, as shall be shewed.

Death being the punishment of sinne,* 1.240 how commeth it to passe that the righteous dye, to whom all sinnes are forgiven?

Death indeed came on all mankinde by reason of sinne, Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked: for howsoever unto both it be the enemy of nature, as the end of naturall life, 1 Cor. 15. 26. Psal. 90. 3.

Yet 1. unto the godly it is a token of Gods love, unto the wicked of his anger, Psal. 37. 37, 38. Job 18. 13, 14.

2. Vnto the godly it is a rest from labour and misery, Apoc. 14. 13. the last enemy being now destroyed, 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils, Luke 12. 20.

3. Vnto the godly it is the utter abolishing of sin and perfection of

mortification, Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity.

4. Vnto the godly it is so far from being a separation from Christ, that even the body severed from the soule and rotting in the grave is yet united to Christ; and the soule freed from the body is with him in Para∣dise, Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God.

5. Vnto the godly it is the beginning of heavenly glory; unto the wicked it is the entrance into hellish and endlesse torments, Luke 16. 22, 23.

How are men judged at the houre of death?* 1.241

1. God at that instant pronounceth, and the conscience apprehend∣eth the sentence of blessing or cursing, Heb. 9. 27.

2. The soule of every man accordingly is (by the power of God and the ministery of Angels) immediately conveyed into that state of happi∣nesse or misery wherein it shall remaine till the resurrection, and from thenceforth both body and soule for ever, Luke 16. 22, 23, 26. Eccl. 11. 3.

What gather you of this?

That the doctrine of Purgatory and Prayer for the dead is vaine, see∣ing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments; no means being left after death to procure remission of sinnes, Isay 22. 14. Iohn 8. 24. Rom 6. 10.

What is the generall and finall judgement?* 1.242

The great day of assize for the whole world,* 1.243 wherein all mens lives that ever have been,* 1.244 are, or shall be, being duly examined, every one shall receive according to his works. In which judgement we are to consider,

1. The preparation to it.

2. The acting of it.

3. The execution of the sentence.

Wherein doth the preparation to the last judgement consist?

In five things.* 1.245

1. In the foretokening of the time thereof, which though it be so sealed up in the treasury of Gods counsell,* 1.246 that neither men nor Angels, nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof,* 1.247 (that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it) yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approach∣ing, * 1.248 as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree.

What are the signes foretokening the last judgement?* 1.249

They are certaine notable changes in the world and Church, some fur∣ther off,* 1.250 some nearer unto the comming of Christ; as

1. The publishing and receiving the Gospel throughout the world.

2. The Apostasie of most part of professors not loving the truth.* 1.251

3. The revealing of Antichrist that Man of sinne and Childe of per∣dition, * 1.252 who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common∣wealth.

4. Common corruptions in manners joyned with security, as in the dayes of Noah and Lot.

5. Warres and troubles in the world and Church.

6. False Christs, attended with false Prophets, and armed with false miracles.

7. The calling of the Iewes unto the faith of the Gospell.* 1.253

8. And lastly,* 1.254 signes in Heaven, Earth, and all the Elements. As the darkning of the Sunne, and Moone, &c. Yea, firing of the whole frame of Heaven, and Earth, with the signe of the Sonne of man, whereby his comming shall then be clearly apprehended by all men.

What is the second thing in the preparation?

The comming of Iesus Christ the Iudge of the world, who in his hu∣mane visible body (but yet with unspeakable glory) shall suddenly break forth like Lightning through the Heavens,* 1.255 riding on the clouds enviro∣ned with a flame of fire, attended with all the host of the elect Angels; and especially with the voice and shout of an Archangel and the Trum∣pet of God, and so shall sit downe in the royall throne of judgement.

What is the third thing?* 1.256

The summoning and presenting of all both dead and living men, to∣gether with Devils, before the glorious throne of Christ the judge.

How shall all men both dead and living be summoned?

By the voice of Christ appeared by the ministery of Angels, and namely by the shout and Trumpet of the Archangel, whereto the Lord joyning his divine power (as unto the word preached for the work of the first resurrection) shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed,* 1.257 and change the living,* 1.258 so that it shall be with them as if they had been a long time dead and were now raised to life againe.* 1.259

Shall there be no difference betweene the resurrection of the elect and reprobate?

Yes; for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth, and those so altered in quality, as then they shall be able to abide for ever in that estate whereunto they shall be judged: yet

1. The elect shall be raised as members of the body of Christ by ver∣tue derived from his resurrection: the reprobate, as Malefastors, shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ, and of the curse of the law.

2. The elect shall come forth to everlasting life, which is called the re∣surrection of life: the reprobate to shame and perpetuall contempt, cal∣led the resurrection of condemnation.

3. The bodies of the elect shall be spirituall, that is, glorious, pow∣erfull, nimble, impatible: but the bodies of the reprobate shall be full of uncomelinesse and horror,* 1.260 agreeable to the guiltinesse and terror of their consciences, and liable to extreame torment.

How shall all men be presented before the throne of Christ?

The elect being gathered by the Angels, shall with great joy be caught up into the aire to meet the Lord, Luke 21. 28. 1 Thess. 4. 17.

The reprobate together with the Devill and his Angels, shall with ex∣treame horrour and confusion be drawne into his presence, Rev. 6. 15.

What is the fourth thing?

The separation of the Elect from the Reprobate:* 1.261 For Christ, the great Shepheard, shall then place the Elect, as his Sheep that have heard his voice and followed him, on his right hand: and the Reprobates, with the Devils, as straying Goats, on the left hand, Matth. 25. 33.

What is the fift and last thing?

The opening of the book of record,* 1.262 by which the dead shall be judged Rev. 20. 12. viz.

1. The severall books of mens consciences, which then by the glori∣ous illumination of Christ, the Sunne of righteousnesse, shining in his full strength, shall be so enlightned, that men shall perfectly remember what ever good or evill they did in the time of their life, the secrets of all hearts being then revealed.

2. The book of life, that is, the eternall decree of God to save his Elect by Christ, which decree shall then at length be made known to all.

Thus farre of the preparation to judgement, what are we to consider in the second place?

The act of judgment,* 1.263 wherein the Elect shal first be acquitted, that they may after as assistants joyne with Christ in the judgement of the repro∣bate men and Angels.

How shall the act of judgement be performed?

1. By examination:* 1.264 2. By pronouncing sentence. The examina∣tion shall be according to the Law of God, which hath been revealed un∣to men, whether it be the Law of nature onely, which is the remainder of the morall Law written in the hearts of our first parents, and conveyed by the power of God unto all men, to leave them without excuse; or that written Word of God, vouchsafed unto the Church in the Scriptures, first of the old, and after also of the new Testament, as the rule of faith and life.

2. By the evidence of every mans conscience, bringing all his works, whether good or evill,* 1.265 to light, bearing witnesse with him or against him, together with the testimony of such, who either by doctrine, company, or example, have approved or condemned him.

Shall there be no difference in the examination of the Elect and the Re∣probate?

Yes:* 1.266 for, 1. The Elect shall not have their sinnes, for which Christ sa∣tisfied, * 1.267 but onely their good works remembred.

2. Being in Christ, they and their works shall not undergoe the strict triall of the Law simply in it self, but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel.

Shall there be any such reasoning at the last judgement, as seemeth Matth. 7. & 25?

No: but the consciences of men being then enlightned by Christ, shall cleare all those doubts, and reject those objections and excuses, which they seem now to apprehend.

How shall the sentence be pronounced?

By the Iudge himselfe, our Lord Iesus Christ, who according to the evidence and verdict of conscience touching workes, shall adjudge the Elect unto the blessing of the kingdome of God his Father: and the Re∣probates, with the Devill and his Angels, unto the curse of everlasting fire.

Shall men then bee judged to salvation or damnation for their workes sake?

1. The wicked shall be condemned for the merit of their workes,* 1.268 be∣cause being perfectly evill, they deserve the wages of damnation.

2. The godly shall be pronounced just, because their workes, though imperfect,* 1.269 doe prove their faith (whereby they lay hold on Christ and his meritorious righteousnesse) to be a true faith,* 1.270 as working by love in all parts of obedience.

Hitherto of the act of judgement: What are we to consider in the third and last place?

The execution of this judgement,* 1.271 Christ by his almighty power and ministery of his Angels, casting the Devils and the reprobate men into hell,* 1.272 and bringing Gods Elect into the possession of his glorious king∣dome: * 1.273 wherein the Reprobates shall first be dispatched, that the righte∣ous may rejoice to see the vengeance, and as it were wash their feet in the bloud of the wicked.

What shall be the estate of the Reprobates in hell?

They shall remaine for ever in unspeakable torment of body,* 1.274 and an∣guish of minde, being cast out from the favourable presence of God, and glorious fellowship of Christ and his Saints,* 1.275 (whose happinesse they shall see and envie) into that horrible Dungeon figured in Scrip∣ture by utter darknesse, blacknesse of darknesse, weeping and gna∣shing of teeth, the Worme that never dieth, the fire that never goeth out, &c.

What shall be the estate of the Elect in heaven?

They shall bee unspeakeably and everlastingly blessed and glo∣rious in body and soule,* 1.276 being freed from all imperfections and in∣firmities; * 1.277 yea from such Graces as imply imperfection,* 1.278 as Faith, Hope,* 1.279 Repentance, &c. endued with perfect Wisdome and Holi∣nesse, * 1.280 possessed with all the pleasures that are at the right hand of God,* 1.281 seated as Princes in Thrones of Majesty,* 1.282 crowned with Crownes of Glory,* 1.283 possessing the new Heaven and Earth, where∣in dwelleth Righteousnesse,* 1.284 beholding and being filled with the fruition of the glorious presence of God,* 1.285 and of the Lambe,* 1.286 Iesus Christ, in the company of innumerable Angels, and holy Saints, as the Scripture phrases are.

What shall follow this?

Christ shall deliver up that dispensatory Kingdome (which hee re∣ceived for the subduing of his enemies,* 1.287 and accomplishing the salva∣tion of his Church) unto God the Father, and God shall be all in all for all eternity. Amen.

What use may we make of this Doctrine, concerning this generall end, and finall judgement?

First, it serveth to confute, not onely heathen Philosophers; who, as in other things,* 1.288 so in this, concerning the worlds continuance, became vaine in their imaginations, and their foolish heart was full of darknesse, Rom. 1. being destitute of the Word of God to guide them;* 1.289 but also to confute many prophane Atheists, in the Church of God, who doe not believe in their hearts those Articles of the Resurrection and of the gene∣rall judgement: it is much indeed that there should bee Atheists in the Church of God, and none in hell, that any should deny, or doubt of that which the devills feare and tremble at. But sure the Apostle Peters pro∣phesie is fulfilled, 2 Pet. 3. 3. there shall come in the last dayes scoffers, walking after their owne lusts, and saying, Where is the promise of his comming? for since the fathers dyed, all things continue alike from the beginning of the creation: and (as they would perswade themselves) so they shall for ever: And answerable their lives are to such conceits, Eccl. 11. 9. But if neither the light of reason (it being impossible that the truth and goodnesse and justice of God should take effect, if there were not after this life a doom and recompence, 2 Thes. 1. 6.) Nor secondly, the light of Conscience, which doubtlesse with Felix, Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying; Nor thirdly, the light of Scripture can convince and perswade men of this truth, then we must leave them to be confuted and taught by woefull experience, e∣ven by the feeling of those flames, which they will not beleeve to bee any other then fancies; and by seeing the Lord Iesus come in the Clouds, when all nations shall weep before him;* 1.290 and these Atheists especially, la∣ment their obstinate infidelity with ever dropping teares, and ever en∣during misery.

And this Doctrine may be terrour to all gracelesse and wicked livers, to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men, 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall, and bitternesse for ever, Wis. 5. 6, 7, 8.

How may the consideration of this Doctrine, touching the end of the world, and the day of Judgement be usefull to the godly?

First, it should teach us, not to seek for happinesse in this world, or se our affections on things below; for this world passeth away, and the things thereof.

Secondly, here is a fountaine of Christian comfort, and a ground of Christian patience in all troubles, that there shall be an end, and a Saints hope shall not be cut off. If in this life onely we had hope, we were of all men most miserable, 1 Cor. 15. 19. But here is the comfort and pati∣ence of the Saints, they wait for another world, and they know it is a just thing with God, to give them rest after their labours, 2 Thes. 1. 9. and a Crowne after their Combate, 2 Tim. 4. 8. and after their long pil∣grimage, an everlasting habitation, 2 Cor. 5. 1, Be patient, (saith the A∣pole) and settle your hearts, for the comming of the Lord draweth neere, 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy, James 5. 7. Heb. 10. 36.

Thirdly, from this Doctrine, excellent arguments may be drawne

to presse Christians to a holy life, 2 Pet. 3. 11. Seeing then all these things must be dissolved, what manner of persons ought we to be in all holy conver∣sation, and godlinesse? And verse 14. Wherefore seeing yee look for such things, give diligence that you may be found of him in peace: We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps,* 1.291 prepared for his comming: Blessed is that servant whom his Master when he commeth shall finde so doing,* 1.292 he shall say unto him, Well done good and faithfull servant, enter into thy Masters joy.

FINIS.

Notes

• * 1.1

  Repentance & new obedience.
• * 1.2

  Repentance what it is.
• * 1.3

  When repen∣tance is to be exercised.
• * 1.4

  Of the spiritu∣all warfare.
• * 1.5

  Of the spiritu∣all Armour.
• * 1.6

  Of our first e∣nemy, Satan.
• * 1.7

  2. Enemy, the World.
• * 1.8

  Third enemy, our flesh.
• * 1.9

  New obedi∣ence.
• * 1.10

  Of good works in generall, and of the Proper∣ties of them.
• * 1.11

  That there is no merit in good works.
• * 1.12

  Wherein our good works faile.
• * 1.13

  Why God re∣wardeth our works.
• * 1.14

  The ends of good works.
• * 1.15

  Of speciall good works re∣quired.
• * 1.16

  Of prayer, what it is.
• * 1.17

  The necessity of prayer.
• * 1.18

  A more full description of prayer.
• * 1.19

  What is requi∣red that prayer may be holy.
• * 1.20

  That we must pray to God alone.
• * 1.21

  That we must pray only in the mediation of Christ.
• * 1.22

  For whom we must pray.
• * 1.23

  The parts of Prayer.
• * 1.24

  Of Petition.
• * 1.25

  The meanes of obtaining the gift of prayer.
• * 1.26

  Motives to prayer.
• * 1.27

  Hinderances of Prayer.
• * 1.28

  The subject of our requests.
• * 1.29

  Prayer for o∣thers.
• * 1.30

  Of thanksgi∣ving.
• * 1.31

  In what thanks¦giving consi∣steth.
• * 1.32

  Why thanks∣giving is requi∣red.
• * 1.33

  The properties of praise.
• * 1.34

  The meanes of thanks-giving.
• * 1.35

  Motives to thanksgiving.
• * 1.36

  Signes of thankfulnesse.
• * 1.37

  Of the Lords Prayer.
• * 1.38

  Of the p••e••ace.
• * 1.39

  Our Father.
• * 1.40

  Which art in heaven.
• * 1.41

  The parts of the Lords Prayer.
• * 1.42

  6. Petitions in the Lords Prayer.
• * 1.43

  1. Petition.
• * 1.44

  What is meant by Name.
• * 1.45

  What is meant by hallowed.
• * 1.46

  What we ask in this petition
• * 1.47

  What graces we here pray for.
• * 1.48

  What things we here pray a∣gainst.
• * 1.49

  The second Petition.
• * 1.50

  What is meant by Kingdome.
• * 1.51

  What is meant by comming.
• * 1.52

  The particulars here prayed for, respecting the kingdome of grace.
• * 1.53

  2. Respecting the kingdome of glory.
• * 1.54

  The third Petition.
• * 1.55

  The three last Petitions.
• * 1.56

  The fourth Pe∣tition.
• * 1.57

  What meant by (Bread.)
• * 1.58

  What meant by (Give)
• * 1.59

  Give us.
• * 1.60

  This day.
• * 1.61

  Out.
• * 1.62

  Daily.
• * 1.63

  What we beg in this Petiti∣on.
• * 1.64

  The fifth Peti∣tion.
• * 1.65

  What is meant by debts.
• * 1.66

  What we aske of God in this fifth petition.
• * 1.67

  The reason of the petition.
• * 1.68

  The sixt Peti∣tion.
• * 1.69

  The summe of the sixt Peti∣tion.
• * 1.70

  Of the tempta∣tions, and the cau••es why we must pray a∣gainst them.
• * 1.71

  How God tempteth us.
• * 1.72

  Deliver us from evill: What is meant by it.
• * 1.73

  What is meant by evill.
• * 1.74

  What things we paray for in the sixt Pe∣tition.
• * 1.75

  Conclusion of the Lords Prayer.
• * 1.76

  What is meant by Kingdome.
• * 1.77

  What is meant by Power.
• * 1.78

  What is meant by Glory.
• * 1.79

  What meant by Thine.
• * 1.80

  What meant by for ever.
• * 1.81

  What is meant by Amen.
• * 1.82

  Whether law∣full to use any other forme of Prayer.
• * 1.83

  What publick Prayer is.
• * 1.84

  What private Prayer is.
• * 1.85

  What ordinary prayer is.
• * 1.86

  What extraor∣dinary prayer is.
• * 1.87

  Circumstances of prayer.
• * 1.88

  1. Gesture.
• * 1.89

  Of the place of prayer.
• * 1.90

  Of the time of prayer.
• * 1.91

  Of Fasting.
• * 1.92

  What an holy Fast is.
• * 1.93

  Of the time of Fasting.
• * 1.94

  Of the kindes of Fasting.
• * 1.95

  Of publick Fast.
• * 1.96

  Of private Fast.
• * 1.97

  Who are to fast
• * 1.98

  Of the parts of a Christian fast.
• * 1.99

  Of a holy feast.
• * 1.100

  Of the time of feasting.
• * 1.101

  In what an ho∣ly feast consi∣steth.
• * 1.102

  Of Vowes.
• * 1.103

  Gen. 28 20.
• * 1.104

  Iudg. 11. 30. 31.
• * 1.105

  1 Sam. 1. 11.
• * 1.106

  Who are to vow.
• * 1.107

  What is to be vowed.
• * 1.108

  The duty of those that have vowed.
• * 1.109

  Of Almes.
• a 1.110

  2 Cor. 9▪ 7.
• * 1.111

  Who are to give Almes.
• a 1.112

  1 Iohn 3. 17.
• b 1.113

  Luke 21. 2, 3.
• c 1.114

  1. Tim. 6. 17.
• d 1.115

  Eph. 4. 28.
• e 1.116

  2 Cor. 8. 2. 14.
• a 1.117

  •• Sam. 25. 3.
• b 1.118

  Mat. 12. 7.
• a 1.119

  Neh 8. 10.
• b 1.120

  Luke 19. 8.
• * 1.121

  How much must be given.
• c 1.122

  2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25.
• d 1.123

  Luke 3. 11. 1 Cor. 16. 2.
• e 1.124

  2 Cor. 8. 13.
• f 1.125

  Acts 20. 25.
• g 1.126

  2 Cor. 8. 1, 2. 9 Luke 12. 35.
• h 1.127

  Act. 4. 34, 35 with Acts 5. 4.
• i 1.128

  1 Tim. 5. 8.
• k 1.129

  2 Cor. 9. 12. Iob 31. 17, 18, &c. Iam. 2. 15, 16.
• * 1.130

  To whom alms must be given.
• l 1.131

  Matth. 5. 41. Rom. 12. 20.
• m 1.132

  Luke 10. 33▪ with Ioh. 4. 9.
• n 1.133

  Psal. 41. 1.
• o 1.134

  Deut. 15 7. 11 Lev. 25. 35.
• p 1.135

  Luke 7. 5.
• q 1.136

  2 King. 6. 1. &c. 2 Chro 34. 22.
• r 1.137

  Ioh. 5. 2, 3. 9
• s 1.138

  2 Thes. 3. 10, 11, 12. 1 Tim. 5. 8. Mat. 15. 5, 6.
• t 1.139

  Deut. 15. 7. What order must be obser∣ved in giving.
• u 1.140

  Gal 6. 10.
• x 1.141

  1 Kings 17. 13.
• y 1.142

  1 Cor. 16. 2.
• z 1.143

  Luke 21. 1. Iob 31. 16. Prov. 3. 28.
• * 1.144

  With what af∣fections almes must be given.
• a 1.145

  Deut. 15. 8. Mat. 5. 42.
• b 1.146

  Luke 6. 36. Psal. 37. 26.
• c 1.147

  Exod. 22. 25.
• d 1.148

  Neh. 5. 11.
• e 1.149

  Luke 6 35.
• f 1.150

  Prov. 1. 26.
• g 1.151

  Nehem. 5. 18.
• * 1.152

  The fruits of Almes-deeds. 2 Chro. 2••. 14.
• * 1.153

  Of Vocation.
• * 1.154

  Externall.
• * 1.155

  Internall.
• * 1.156

  Meanes of Vo∣cation; Inward, Outward.
• * 1.157

  Inward.
• * 1.158

  The Spirit of God.
• * 1.159

  Of the Church visible.
• * 1.160

  Rev. 12. 14.
• * 1.161

  The infallible marks of a true visible Church.
• * 1.162

  Whether the Curch may erre.
• * 1.163

  In what cases we may sepa∣rate from a corrupt Church
• * 1.164

  Of the enemies of the Church.
• * 1.165

  Of the Gover∣nours of the Church.
• * 1.166

  Things proper to the visible Church.
• * 1.167

  The Word: Sacraments. Censures.
• * 1.168

  Of the Word. 1 Chro. 17. 7. Acts 2. 40, 41. & 11. 20. 1 Cor. 4. 13. Iohn 17. 10. Ephes. 1. 23. Rom 3. 19. & & 7. 9, 10. Gal. 3 22. 23. Acts 2. 37 Matth. 23. 28. Gal. 2. 18, 19. Heb. 4. 16. Hosea 14. 2, 3. Rom. 8. 13, 26.
• * 1.169

  What things are common between godly and wicked hearers.
• * 1.170

  Things proper to godly hea∣rers.
• * 1.171

  How justifying faith differeth from the faith of worldlings.
• * 1.172

  Of the Sacra∣ments.
• * 1.173

  The Sacra¦ments of great use.
• * 1.174

  What a Sacra∣ment is.
• * 1.175

  The use of Sa∣craments.
• * 1.176

  The ends why Sacraments are instituted.
• * 1.177

  The persons that are actors in Sacraments, and their acti∣ons.
• * 1.178

  Of preparation to the Sacra∣ments.
• * 1.179

  Matth. 3. 13.
• * 1.180

  Acts 8. 36.
• * 1.181

  Luke 22. 15.
• * 1.182

  Duties in the action of recei∣ving.
• * 1.183

  Duties after re∣ceiving.
• * 1.184

  The Old Te∣stament and the Sacraments of it.
• * 1.185

  The new ad∣ministration of the Gospel.
• * 1.186

  Esa. 41. 1, 2, 3. & 68. 3, 4, 5. & 65. 12. & 66. 12 19, 20. Joh. 16. 10. Mat. 18. 19, 20. Rom. 15. 25 26. Ephel. 3. 5, 6 8, 9. Col. 1. 5, 6. Joh. 1. 17. & 14. 21. Rom. 1. 1, 2, 3. 1 Pet. 1. 10, 11, 12. 1 Cor. 1. 23, 24.
• * 1.187

  The Sacra∣ments of the old Testament.
• * 1.188

  How they differ from the New.
• * 1.189

  The Sacra∣ments of the New Testa∣ment.
• * 1.190

  That there bee onely two Sa∣craments of the New Testa∣ment.
• * 1.191

  Of Baptisme, and what it is.
• * 1.192

  Matth. 28. 19.
• * 1.193

  Whether diving or dipping bee essentiall to Baptisme.
• * 1.194

  The inward part or thing signified in Baptisme.
• * 1.195

  The similitude between the signe and thing signified.
• * 1.196

  The benefit of baptisme to a common Chri∣stian.
• * 1.197

  To whom bap∣tisme is effe∣ctuall.
• * 1.198

  How infants may be capable of the grace of the Sacrament.
• * 1.199

  What benefit elect infants that live to years have by Baptisme for the present.
• * 1.200

  The lawfulness of infants bap∣tisme.
• * 1.201

  Baptisme not of absolute ne∣cessity to sal∣vation.
• * 1.202

  Baptisme to be highly accomp∣ted of.
• * 1.203

  That many have a slight e∣steem of this Ordinance.
• * 1.204

  What are the meanes to re∣forme this slight esteeme.
• * 1.205

  Of the Lords Supper, and what it is.
• * 1.206

  The difference between Bap∣tisme and the Lords Sup∣per.
• * 1.207

  Why it is cal∣led the Lords Supper.
• * 1.208

  Of the matter of the Lords Supper.
• * 1.209

  That the bread and wine are not changed into the body and bloud of Christ.
• * 1.210

  Of the forme of this Sacra∣ment▪ of the Lords Supper.
• * 1.211

  The Sacramen∣tall actions of the Minister.
• * 1.212

  Of the conse∣cration of the Bread and Wine.
• * 1.213

  The Sacra∣mentall acti∣ons of the Receivers.
• * 1.214

  The ends and uses of the Lords Supper.
• * 1.215

  Who are to receive the Lords Supper.
• * 1.216

  Of prepa∣ration to the Lords Table.
• * 1.217

  What du∣ties are to be perfor∣med after the action.
• * 1.218

  Of the Cen∣sures of the Church.
• * 1.219

  Of the degrees of Censures.
• * 1.220

  Of the kindes of Censures.
• * 1.221

  Private admo∣nition.
• * 1.222

  The degrees of private admo∣nition.
• * 1.223

  How we must reprove.
• * 1.224

  The second de∣gree of private admonition.
• * 1.225

  Publike admo∣nitions.
• * 1.226

  Of suspension.
• * 1.227

  Of Excommu∣nication.
• * 1.228

  Anathema Maranatha.
• * 1.229

  Of the ene∣mies of the Church.
• * 1.230

  Of the general Apostasie.
• * 1.231

  1 Tim. 4. 1.
• * 1.232

  2 Thess. 2. 23.
• * 1.233

  Of Antichrist, and who he is.
• * 1.234

  Luke 15. 32▪
• * 1.235

  Iohn 17. 12.
• * 1.236

  2 Pet. 2••
• * 1.237

  The differences betweene Christs mira∣cles and the Popes.
• * 1.238

  The seat of Antichrist.
• * 1.239

  Of the last judgement.
• * 1.240

  Why the righ∣teous dye.
• * 1.241

  Of particular judgement at the houre of death.
• * 1.242

  The generall judg••ment.
• * 1.243

  Eccl. 12. 14.
• * 1.244

  2 Cor. 5. 10.
• * 1.245

  The prepara∣tion to the last judgement.
• * 1.246

  Acts 1. 7.
• * 1.247

  Matth. 13 32.
• * 1.248

  Mat. 24. 13. 33.
• * 1.249

  The signes of the last judge∣ment.
• * 1.250

  Matth. 24.
• * 1.251

  1 Tim. 4. 1.
• * 1.252

  2 Thess. 2. 3.
• * 1.253

  2 Pet. 3. 7.
• * 1.254

  Matth. 24. 30.
• * 1.255

  The second thing in the preparation.
• * 1.256

  The third thing.
• * 1.257

  Iohn 5. 28.
• * 1.258

  Matth. 24. 31.
• * 1.259

  1 Cor. 15. 52.
• * 1.260

  Phil 3. 21.
• * 1.261

  The fourth thing.
• * 1.262

  The fift thing.
• * 1.263

  The act of judgment, and how perfor∣med.
• * 1.264

  Rom. 2. 12.
• * 1.265

  Matth 12. 27, 41, 42.
• * 1.266

  Ezek. 18. 22.
• * 1.267

  Rev. 14. 17.
• * 1.268

  Rom. 6. 23.
• * 1.269

  Iames 2. 18.
• * 1.270

  Gal. 5. 6.
• * 1.271

  The execution of the last judgment.
• * 1.272

  Matth. 25. 46.
• * 1.273

  Psal. 58. 10.
• * 1.274

  The estate of the Reprobates in hell.
• * 1.275

  2 Thess 2. 9.
• * 1.276

  The estate of the Elect in heaven.
• * 1.277

  1 Cor. 2. 9.
• * 1.278

  1 Cor. 13 10.
• * 1.279

  1 Cor. 13. 12.
• * 1.280

  Psal. 16. 11.
• * 1.281

  Rev. 3. 21.
• * 1.282

  2 Tim. 4. 8.
• * 1.283

  2 Pet. 3. 13.
• * 1.284

  Psal. 17. 15.
• * 1.285

  1 Thess. 4. 17.
• * 1.286

  Heb. 12. 22.
• * 1.287

  1 Cor. 15. 24, 28.
• * 1.288

  The use of this doctrine concerning the last judgment.
• * 1.289

  Rev. 17.
• * 1.290

  Acts 17.
• * 1.291

  Luke 12. 43.
• * 1.292

  Matth. 25. 21.