for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
no Kingdom so Atheistical no Nation so Ignorant no part of the Halitable world so Barbarous but acknowledged a Diety and ownud a â—od some superior power they had to call to in distress something though it were but an Onyon did they bow to the Knee to and adore Those barbarous inhabitants of Matta of Melita seeing a Viper come upon Pauls hand conclude Acts 28.9 that he was a murtherer whom though he had escaped the Seat yet VENGEANCE suffereth him not to live He had escaped drowning yet he will not scape dying some God or other Nemesis poâ—sibily will not have him live this was a darke acknowledgment of a God 5. From the Testimony of the consciences of men Who is he that can put to silence that tell-tale called Conscience which makes men affraid and tremble even when for all the world they might spend their dayes in mirch what made these Barbarians to think murther a sin a sin that deserved death even this testimony of conscience which though they know not the cause did so sharply reprove them fright them when evill committed that never could they fully nor freely act according to their own desire Suppose one of those in a wilderness meets a passenger loaded with treasure that may be profitable for him he dare not take his goods he dare not take his life why he is affraid of VENGANCE where doth that dwell when did you see it is it not a great way of yet for all this he is affraid that if he do so some time in some place some way VENGEANCE will not suffer him to live this is a dark yet a conscionable demonstration of the being of a God 6. From that restraint that is put upon wicked men in the world If their were but a Bridle in the jawes of the wicked such as they could not shake off how long should the world endure what face of Religion what beauty of Holinesse what acts of Righteousnesse what deeds of Justice nay what naturall maintenance would be either for good or bad if the wicked of the world could have there full swing in iniquity their are stops put to them by conscience they are affraid of VENGEANCE they are held in by Providence God beats out the Teeth of these Lyons and the cheeh Teeth of those young Lyons and oft times brings their wickednesse and their wicked lives to an end together They roare sometimes but as to the Sea he hath made them Bancks and though they lift up themselves yet can they not passe over 7. From the Testimony of the Scriptures in this the being natures properties works of God are so fully held out and in all points necessary so clearly that hâ— that runs may read it of whose authority if any doubt see Quest. 1. and 6. of the third Chapter Quest. 2. Whether God be a Spirit In reading of the Scripturee we read of the hands of God the Eares the Eyes the Nose the Back the Face the Mouth the Feet of God his Heart his Breath his Throne his Age which gave formerly and at this day doth give occasion to some to conceit God a corporall and bodily substance A Spirit therefore we defend him to be excepting the body of Christ which in fulness of time he took upon him 1. From the Scripture Ioh. 4.24 God is a Spirit saith he who was well acquainted with his nature and Paul who was wrapped up into the third Heavens charges the Heathen for changeing the glory of the incorruptible God into an Image like unto corruptible man Rom. 1.23 If God had a bodily shape there was no ground for this reproof 2. From his nature as 1. From his Infinity were he in the shape of man that is of a bodily substance he could not be infinite every body is confined to its own proper place but God is in all places at once filleth all yet confined to none of old did he declare of himself that he filled both Heaven and Earth Ier. 23 24. It was long before that that it was the ground of Solomns admiration that God would dwell on Earth when behold the Heaven and the Heaven of Heavens could not contain him 1. Kings 8.2 And before that it was the subject of Davids praise that he could not flee upon Earth from his presence and if he went up to Heaven he was there and if he went to Hell he was there Psal. 139.7 All which could not have been true had he been circumscribed with a body Christ himself as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed 2. From his invisibility Were the Son of God again upon the Earth he would be seen because of his body now whoever saw him he is an invisible King 1 Cor. 1.17 A Spirit hath not flesh and bones as you see me have says Christ to his timerous Apostles Luke 24.39 Now God is a spirit Ioh. 4 24. 3. From his Eternity He was for ever and to everlasting shall remain with him is no variablenesse no shadow of changing Now all flesh is grasse and all the goodlinesse thereof as the flower of the field that is naturall of itself which shews if God were a fleshly substance he must in a great measure have a shadow of imperfection 3. Another Argument against that grosse conceit may be drawn from those prohibitions so often urged by Moses against the Israelites making any Image of God Deut. 1.12 Ye heard the voyce of the Words but saw no similitude only ye heard a voyce And again v. 15. Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven Image the liknesse of Male or Female If our Authropomorphites had heard this Law the Argument had not been strong enough to keep away Images they themselves being made after Gods Image and by their Logick the Picture of a man might have been a sufficient representation of God Since in outward appearance he is all one with them and they with him We must note that those Scriptures that hold out God to have a heart or hand c. are but spoken to our capacity that knowing the use of those parts we may be broâ—ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them By the eyes of God therefore we must understand his watchfull care and providence over men By his ears his infinite knowledg by his mouth the Word he hath revealed by his Nose his fury kindled by his heart his Eternall decree or his his good liking by his arm the greatnesse of his Power by his hand his effectuall purpose to bring all things to passe by his right hand his honour glory and Majesty by his finger the holy Spirit by his love the
God and Prayer and by the Lord Jesus we know now that nothing is â—nclean of it self And that the Kingdome of God consists in no part of it in meat that God hath accepted us whether we eat or not And he that teacheth so is a Minister of Christ and he that teacheth otherwise a messenger of the Devil 1 Tim. 4.1 and 6. Quest. 8 Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture and whether the book of Job be a real History That Gods people groaned under National grievances and under personal troubles is known to all that can but read the causes possibly are not so well known we shall for their information discover some 1 To punish them for their sin Thus were the Israelites pressed under the Heathen Princes so often in the Book of Iudges This made Absalom rebel against David and brought Ierusalem it self to ruine 2 To prevent their sin Gods afflictions and his scourges kept them from setling on the lees it kept the rust from them he would teach them experience by suffering he would frame them according to his own heart Davids afflictions before he came to the Throne made him the holier in it 3 That the wicked might fill up the measure of their sin the godly may be crushed that the wicked may triumph that he may sport and take delight in mischief when he brings his wicked devices to pass Psal. 73.18 4 That the graces of God might be exercised in them None but hath a talent and all that have must improve it Grace if not scoured by affliction will rust in the most heavenly heart Where God hath given beauty he will have it seen and where he hath given gifts he will have them used Abrahams Faith Noahs Obedience Iosephs Fear Pauls Sincerity Iobs Patience Naomies Constancy Ruths Affection and Davids Trust God will put to the touchstone 5 That the Name of God might be glorified by them God hath brought in a great revenew of praise to the Exchequr of his own glory by casting his people into many difficulties and when they have called upon his Name by delivering them out of them all David had not sung possibly so sweetly in the Palace of Ierusalem had he not mourned in the Wilderness of Iudah God loves to hear his children pray and also to praise his Name and to attain both he uses the rod of affliction 9 To make them examples to the Saints that shall follow after them Davids afflictions doth the present age good for by them they learn to keep the law of God Iacobs hard lodging shews us that God will be with them that wait upon him in the poorest condition The troubles of Iob the patience of Iob and the issue of Iob is a soveraign remedy and antidote aginst despair in any or the greatest calamity but this brings us to a second part of the question Whether Iob be a real History There are that would have that book only what Iob says himself is viz. A shadow Job 17.7 They would have it to be no more real then the Parable of the Rich man and Lâ—zarus They suppose that such troubles could not really fall upon a man but they must sinke him such crosses would have broke a mans heart much more his patience It is true indeed that Iobs History is ushered in by a Parable drawn from Kings and Princes courts where in matters of concernments all parties as well accusers as defendents meet together in those words Now there was a day when the Sons of God came to present themselves before the Lord and Satan came also among them denoting the readiness of Angels either to give an acount of what they had done or to receive a Commission for something to be done and to discover the malice or envie of Satan watching all opportunies for the destruction of man But of the History that is the man Iob of the Countrey he lived in of the Children and riches that he had of the troubles that befell him and of the glory that he afterward received we have no more reason to doubt of then of the history of Noah of Abraham of Moses of David or of any other of the Patriarchs For 1 Here are real names real countreys and kindreds described no such thing is ever done in Parables we have no account of the Prodigals name nor of his Fathers nor what Countrey he dwelled in as here In that Parable Luk. 16. We have the Beggar named Lazarus which might be a common name as well as a proper signifying the help of God or one helped of God but now in this History we have proper The land of Vz or Edom Lam. 4.21 Iob was a man of that Land probably the same that is called Iobab the son of Zerah that was King of Edom Gen. 36.33 differing only as Iacob and Israel or as Saul and Paul Here is Eliphaz the Temanite a son of Esaus the Fathes of the Edomites Gen. 36. 10 11. Bildad the Shuhite Abrahams son by Keturah Gen. 25.2 Zophar the Naamathite not improbably of the City of Naamab a City in Iudah towards the Coast of Edom Iosh. 15.21 41. Though in other Authors then the Scripture we read that Ninensis was the rich mans name at whose door Lazarus begged yet there is in that parable that which will not permit it to be any other then a parable and to say it was Herod and Iohn the Baptist as some do is but a declaration that they have neither studied the Parable well nor the history of the Baptist exactly but now in Iob there is no more reason to suspect the name then to suspect Davids or his friend Hushaâ— the Archites neither is there any thing in the story that may not stand with truth they are living rational learned men and for them to speak together is no wonder There are such timely descriptions of persons of cattle of countries of kindred of places as cencurs in no parable whatsoever but in all circumstances holds out a true history 2 The Holy Ghost numbers the man Iob among such as were really and in nature existent speaking of Israel Eze. 14.14 Though these three men Noah Daniel and Iob were in it they should deliuer but their own souls Let no man say that Iâ—b is but a shadow since God said he was a man had a soul and a righteous soul and seeing we doubt not but there were such men as Noah and Daniel why should we doubt of Iob Iob indeed wished that his birth day might not be inserted in the Kalender but these men would blot him out of the book of the Nativities to give him no Mother but a mans brain yet since God hath numbered him among reall Saints he shall pass for a man a righteous man with the Author until such time at he sees him a man as Iob knew he should see his Redeemer 3 The Holy Ghost holds forth both sides of
God himself calls a Sabbath wherever therefore one day in seven is kept Holy it may from the morality of the Law be named a Sabbath providing it to be the Sabbath of the Lord God that is a day set aparâ— by him for his own service by which we conclude that the seventh day kept by the Iew or the seventh day kept by the Turk though they work not are not morally Sabbaths the Lord never chusing the one and rejecting the other constituting the first day of the week to be since Christs Resurrection a perpetual Sabbath to himself Bâ—t what is all this to Sunday this being a prophane name drawn from the Heathens It is to be wondred at to see what canting language is in the mouthes of men and how mystically they will speak to avoid ordinary expressions in time our dip pers may new dip doublets gloves and give them new names and by consequence set us all to schoole again that we may learn to forget our selves to be men and with authority pronounce all our Ancestors fools being they could not tell how to speak The Heathens it is true named the days of the week according to some feigned Gods real planets one among the rest was called Dies Solis the day of the Sun the self same day that is our Christian Sabbath naming or dedicating that day to that planet if the day had been dipped in the fountain of the Sun all had been well enough tamen non â—bstante we may call the first day of the week Sunday any thing in this argument to the contrary notwithstanding 1. From the practice of an Holy Evangelist he that was in labours more abundantly for the Gospel then any now can pretend to be that is not past shame was not so scrupulous as these men would seem to be for it is but a seeming be in his History of the Acts Acts 28. giving us an account of Pauls dangerous voyage to Rome shews us vers 11. That they viz. Paul and his company whereof Luke who wrot this History was one after three moneths departed in a Ship of Alexandria which had wintered in the Isle whose sign was CASTOR and POLLUX the Spirit of God made no scruple at these heathenish names but writ them and they stand in the Scripture and no reproof is given to the users of them and yet in their own natures they are to be more stumbled at then Dâ—s Solis or Sunday either We shall interpret and open this story that these mens folly may appear you must know that the great Heathen God who ruled all was called Iupiter he was born at Crete and when he came to be of age he threw his Father Saturn out of his kingdom having three Brothers he gave the government of Hell to Pluto the government of the Sea to Neptune and kept the government of Heaven and Earth to himself This Iupiter according to Heathen Poets and Fables would come oftentimes out of Heaven and play pretty pranks upon Earth one of which was this One Tyndarus had a handsome wife called Lâ—da she being with childe to her own husband Iupiter in a merry pin turned her into a milk white Swan and in that shape he being a God a pretty one got her with childe likewise she grew mighty big her hour of travel comes she is delivered of two Sons well shaped boyes they were One of them is named CASTOR the other POLLVX the lads grew and when they came to be of age their coasts being pestred with Pirats they got Ships and destroyed the Pirats in a short time they rid the Sea of them for this they are worshipped as Gods of the Sea and where they are together it is a sign of a fortunate voyage this is the reason that that Ship wherein Luke and Paul was had the sign of Castor and Pollux upon Their stern as some English Ships have Saint George this Ship therefore being at her outrigging named by Castor and Pollux foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God and that without a check we may use the name Sunday though used by the Heathens by a more raâ—ional cause then the other and not to be reproved by any whimsical sawcy or Hypocritical rebel whatsoever whose conscences in matter of sin we have no cause to suppose tender 2. From the innocency and harmlesness that is in the using of it there are some customes originally heathenish used too often that are attended with sin and whose being ought to be removed because of transgression as may-games particularly which always is accompanied with sinful and by relation shameful Acts and once in seven year a great occasion of the polluting of that day of which we are now speaking But this word Sunday hath nothing in it that savours of evil or that can be said to border upon that which is not right 3. From the happy event that God hath been pleased to give this name The Heathens gave one day to Mercury another to Venus one thought a thief and the other a whore the first day of the week to Apollo or the Sun Apollo they thought a God well skilled in Physick Excellent in Musick good to open Prophesies always young to such a one was this day dedicated and after him named he carrying about the Sun it was called Sunday now this hath fallen out so well as it deserves to be remembred Christ is Sol Iustisiae the Sun of Righteousness Mal. 4.2 this day did the Sun of our souls break through the clouds of his winding sheet and triumphed over darkness this day did he come out of the Chamber of his sepulchre and rejoyced as a bridegroom to run his race he came with healing under his wings to cure our souls he brought the sweet Musick of the Gospel of reconciliation I ascend said he Iohn 20.27 Vnto my Father and your Father to my God and your God he is the true explainer of the Prophets by this Sunâ— rising we see what was meant by Ienas lying in the Whales belly he comes out of his grave like a Râ—e or a young heart Cant. 8.14 In a word he is the light that inlightens every one that comes into the world our Sun the Son of God is risen by him we see Heaven by him we receive the fruits of the Earth this is his day dedicated to him by the Spirit set apart by himself never be bafled therefore but if thou so please call it Sunday it hath fallen out well that this day was by them that knew not God dedicated to the Sun and not to any other since in many points it can quadrate with our Sun of righteousness which with others it could not so well have done Quest. 10. Why is the Sabbath called Holy We shall have occasion to speak to this more at large hereafter for the present the Sabbath may be called Holy 1. In regard of the author of it
Hâ—b 6 2. after baptisme which in all ages of the Church it followed We must note that though we have mention onely of the Adâ—lt or those that were converted to the Christiâ—n faith when they came to years of discretion yet the children oâ— believing Parents were baptized in their Infancy and 〈◊〉 and confirmed â—s the other were before they were owned as compleate Members fit to receive all the Ordinances of the Church particularly the Lords supper As no Ordinance in itself though never so pure necessary and holy but hath been corrupted through the vanity and sinfulness of men this Ordinance among others hath groaned under great abuses 1. By Remanists Rome hath made it a Sacrament preferred it before and above baptisme vel quia à dignioribus datur in digniore parte corpâ—ris seilicet in fronte vel forte quia majus augmentum virtutum praestet licet baptismus plus ad remissionem valeat And besides prayer and laying on of hands there mâ—st be anointing with Oyle during the pronouncing of these words Consigno te signo crucis Confirme te Chrismate salusis in nomine patris c. Without all this there is no confirmation contrary and besides the Primitive institution of this Ordinance 2. By male contents there are ever some that will be against rule and order except they be the only men to rule themselves this was in several places of this Land called down as Popish and Antichristian and that imposition of hands did cease with the Apostles themselves whereby the governours of his Church though commanded by Law to their duty in reverence to this Ordinance the Bishop being every third year required in this visitation to confirm all that were trained up in the faith and the Ministers of every Parish to take care to prepare all of years and understanding for confirmation against the visitation yet some Ministers neglecting their duty in this particular and others calumniating it there wanted heads whereon to lay on hands in many places and since our late grannd defection from all order it hath been quite laid aside in all places and not so much as thought on among believers though it be a principle of our belief Yet the deadness of this age hath done so much good as to give the Alarum and cause three great Champions to arm themselves for the reviving of this ordinance and defend the purity and necessity of the same in three excellent treatises and laying it down as a sin expedient to remove our distempers learnedly and largely Whatever Rome doth to exalt this Ordinance in a superstitious manner or discontented persons to debase it in a prophane manner yet being of God let us in a few words see 1. It s Nature 2. It s End 3. Resolve some Questions SECT I OF its Nature we have spoken already yet for clearer illustration take this Description It is a holy Ordinance whereby the baptized after a publick profession of his Faith is declared a perfect Member of the Church and blessed by solemn Prayer and laying on of hands This Description needs no particular Explication to them that have read what before hath been written therefore we shall wave that for the present and consider 1. That the Church of England will have none confirmed but such as can rehearse the Creed the Lords Prayer the ten Commandements and answer to such Questions of the Church Catechisme as shall be put to him and none if possible to be unconfirmed that can do it 2. That the Baptized have witnesses of this his Confirmation it is not inexpedient if they be the same that were at his Baptisme 3. That at the laying on of hands this Prayer is to be made by the Bishop Defend O Lord this Childe with thy heavenly Grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdome Amen Whether his Ordinance belongs to the Bishop in particular to perform or whether it is common to him with other Presbyters is too high a question for us to discuss Yet by Antiquity it seems to be the Bishops Right and learned men hâ—ve defended it what ever the Guisell say to the contrary Calvin himself being witness 4. Imposition or laying of hands is of great Antiquity in the Church of Christ as hath been above â—roved in the Chapter of Ordination and is an essential outward Rite at this Ordinance also Heb. 6.2 Acts 8.17 It is a usual Ceremony boâ—h in the Old and New Testament and to the case in hand by it or with it did our Saviour bless the children that were broâ—ght unto him Marke 10.16 SECT II. The Ends for whiâ—h his Ordinance is appointed are briefly these 1. For the fâ—rther stâ—â—ngthning of the baptized in the Faith of Christ â—he Holy Gâ—â—st waâ— given by the lâ—yâ—ng on of the hands Acts 8.17 and â—hoâ—gh â—hat visible wâ—y and miraculous long since ceased yet thâ—t inviâ—â—ble wâ—y of sanctifying the â—oul and strengâ—hing of the faith of â—he baâ—tized is noâ— ceased bâ—t may anâ— dâ—th accompany this Ordinâ—nce as Prayer Reading Hearing and oâ—her Ordinances do 2 To Capacitate the baptized for the Lords Supper this is tâ—â— top-stone of Christian Perfection in a visible way to approach that Table unto which Confirmation gives a real right and more proximate then Baptisme 3. It dischargeth the witnesses at Baptisme of that Engagement they then made for the baptized He now engageth himself personally to walk in the Faith and promises for himself before the Church to live accordingly they have brought him up in the Faith and by his Declaration there is declared that they have done what they promised and he himself now qâ—ittâ—th â—hem For which cause as we said before it is not inconvenient if the Baptismal witnesses be the confirming that they may see themselves discharged and be witnesses to â—iâ— of it 4. To remove or prevent the coming of the ignorant and scandalous to the Lord Supper i.e. aliquo modo some manner of way It is ordered by the Church and rightly That none communicate at the Supper but such as hâ—ve been confirmed which would make Parents more careful of their Childrens Education an they themselves if they have any discretion to be more heedful of their wayes Great a doe was made by some pretending purity concerning the celebration of the Ordinance of the Supper though they never went about to give it Admit the Aged was as they set them forth yet the younger sort might have been looked after and by this Ordinance of Confirmation might not onely have brought them to be worthy Receivers but the Aged to have become knowing and Penitents But now I remember this Ordinance of Confirmation favoured of the Common-Prayer and they were very tender-nosed though very hard-handed and hard-mouthed too they were not able once in seven year to say the Lords Prayer and yet the Common-Prayer at least
the faith of others to give it Education according to the Gospel which satisfies the Church during the time of Infâ—ncy and Child-hood but at the yeâ—rs of discretion â—he â—s not sâ—tisâ—â—ed except the party pray for himself promise for himselâ— to live in that Faith wherein his Wiâ—nesses and Parents bâ—ptized him bâ— the reviving therâ—fore of this Ordinance might thâ—â—â—â—licious and seldome groâ—nâ—ed Objection be truly and Sâ—â—ipâ—râ—lly answered 4. It would make Pâ—rents the more careful of their childrens â—ducation and holy instruction and the child it self to give more heed to true Doctrine Scripture and Catechismes whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him least for his ignorance Imposition of hands might at his presentment be denied unto him 5. It might give fresh and new motives unto all to go forward in the duties of Mortification and Holyness and shame them that after so open a Profession in the face of the Church would yet live scandalously and loosly 6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded unto which by the Lawes of the Church none ought to approach but by going or stepping over this threshold of Confirmation 7. It woâ—ld much satisfie the scrupulous and doubting conscience in reference to their being witnesses in Baptisme that in the dayes of child-hood they may train their Infants up in the things promised which is no more then a faithful Education to enable them to fight against sin Sathan and the world from which â—harge at the dayes of puberty they are honourably acquitted by their Infants open Confession and solemn and personal Protestation in this solemn Ordinance of Confirmation CHAP. III. Of the Communion THere are three grand Ordinances of high and great concernment that in this Age have been above all others by the generality of men exploded out of the Church They are 1. That of Baptisme a Sacramental signe of the baptizeds Regeneration 2. That of Imposition an outward signe of the baptizeds Confirmation 3. That of the Supper a Sacramental signe of the sinners Remission Of the two former we have spoken the latter is now before us Called by God A Communion 1 Cor. 10.16 A breaking of Bread Acts 10.7 The Lords Supper 1 Cor. 11.20 And by the Church the Sacrament of the Supper from the circumstance of the time wherein the Lord gave it which was at his Supper Of it we shall consider 1. It s Nature 2. It s End 3. It s Necessity 4. Its Elements 5. What it is to receive it unworthily 6. What it is to receive it worthily 7. Resolve some Questions SECT I. AS the Sacrament of baptisme hath been violently detained from Infants so this of the Supper hath been sinfully kept from believers though both Ordinances of God by some in this generation yet according to the Scriptures let us do our duty and see the particulars above mentioned in Order thereunto The nature of this Ordinance may be known by the examining of this description It is a holy Ordinance instituted by the Son of God whereby a believer by receiving of bread and wine according to Christs appointment and institution doth declare his growth by him and his continuance in him 1. It is called a holy Ordinance in several respects 1. In regard of its Author It was appointed by that holy thing which was to be called the Son of God Luke 1.35 2. In regard of its end Arts and sciences are more or less noble according as their ends are high and low It hath for its end the remembering of the death of Christ 1 Cor. 11.26 3. From the receivers At several Ordinances all are admitted but here none must approach but the Lords people 1 Cor. 10.17 4. From its bond or Obligation It binds men to be holy and to walk before him in love 1 Cor. 10 21. 5. It must be performed in a holy manner we are not rashly nor preposterously to approach this table but we are to examine our selves 1 Cor. 11.28 2. Whereby a believer by receiving bread and wine c. It is not every eating or receiving of bread and wine that is a Sacrament It must be according to Christs institution by blessing those signs for that very use end and purpose 3. Doth declare his growth by him by baptisme we are grafted in him by the Supper we shew that we are grown by him 1. In faith the soul hath heard much of him and by this she declares that all is believed and therefore in the Sacrament of the Supper desires to see him anâ— seek him who is the Lord her God 2. In love the soul hath heard his voice and calls to the Stewards of the Wine-cellers Stay me with flagons for I am sick of love 2 Cant. 5. 3. In good work the soul hath learned by heart Christs sufferings his patience and his charity declaring by this that all injuries are blotted out and the hundred pence forgiven 4. His continuance in him fruitfulness supposeth continuance yet for amplification it is here added we are by baptisme entered in his schoole listed in his army brought into hâ—s house and coming to this Supper declares oâ—r conâ—inuing in it 1. By our obedience hâ— hath given us a charge to eat of this bâ—ead and drink of this cup Luke 22.19 and we do it 2. By our love When he sends us word that he hath prepared his dinner his Oxen and fatlings Maâ—â—h 22.4 and we leaving our faâ—m our Oxen and other delights upon this invitation demonstrates affection when Christâ—â—ns throw all â—way â—nd goâ— in flocks to his house may not the Infidels say 〈◊〉 how they love him 3. By our honouring of him when we trim and deck our souls for his presence and reverently worship towards his holy Temple and with pure souls approach his table we declare a regarding of him 4. By our Union one with another as we are of his body so by this we shew forth that we are members each of other 1 Cor. 10.17 5. By our triumphing over sâ—n it is now brought under our feet and we come here that we may be brought under it no more Matth. 26.28 SECT II. THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church comes next to be considered they were such as these 1. For the remembering of the death of Christ Luke 22.19 that our dull memories might be rubbed up by these sensible signs are they laid before us and to be received of us Now there is a twofold remembering of Christ. 1. Historical that is the manner or the history of his death of his being fold buffeted mocked derided crucified which is common to the Christian with the Turk or Iew and for that this Sacrament is not onely appointed 2. Eucharistical that is a remembering of his death and being thankful for it as praising magnifying worshipping and blessing God that he dyed
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
dayly bread c. Those petitions that concern God goeth before the other shewing that before all things we ought to seek the things concerning the Kingdome of God and of all those things the Glory of God ought to be most and first in our eye Hâ—llowed be thy name being the first petition God being above all things most Jealous of that and will have it hallowed 1. Over all 2. By all 3. In all That it may be hallowed by us we pray next for the coming of his Kingdome 1. Of grace in our hearts 2. Of glory in the clouds He had need have a good cause that prayes for the coming of the Judge we must have his Kingdome to come in our hearts by grace or then that in the clouds will never come to our souls in comfort and without these his name by us shall never be hallowed But grace inwardly tends not much to edification if it be not acted outwardly and therefore we pray againe that his will might be done in earth as it is done in heaven Obedience is better then sacrifice and what better pattern can we have before us then heaven Now there is a twofold heaven 1. A sensible or visible heaven wherein he hath put a tabernacle for the Sun which keeps the ordinances he gave it from the beginning 2. A rational or invisible heaven this is the Saints and Angels though cheifly the Angels be here understood who spends their eternity in doing the will of God 1. Fully 2. Freely 3. Cheerfully 4. Speedily 5. Satisfactorily 6. Unweariedly And in all these things we ought to indeavor to be like the Angels of God by which meanes it will appeare that his Kingdome of grace is established in us and therefore his kingdom of glory shall be hastened for us and then his name to all eternity shall be hallowed by us Those petitions that concern man are either to his body as give us this day our dayly bread or his soul Forgive us our trespasses c. In which this number is observable that there is but one petition for the things of the body and two for the soul shewing that in prayer our care labour zeale for the good of the soul should at least be double to that of the body Two of these are for the obtaining of good give us this day our daily bread c. and one for the avoiding of evill lead us not into temptation shewing that if we by faith struggle hard for grace though it be but like a mustard seed yet it shall prove effectuall to keep us from a great deal of evill and by consequence prevent a great deal of sorrow That for the body shews that in prayer we should aske nothing but what is necessary for us as bread in which is included drink sleep rayment and what is necessary for the life of man Yet we must understand that according to mens states and conditions their necessities are either more or lesse It is necessary for a King a General of an Army or for a Judge what is not for me and according to that state and quality they may pray for a supply of their necessity From the body by a short transition or cut we are brought by our Saviour to look upon the soul upon which we are bound to dwell longer by one petition at least for aâ—ter our dayly bread we presently pray for forgivenesse of sinnes c. noting 1 That there may be danger in long feasting 2 That there may be sin committed in a short meale Indeed when men have eaten and are full they are in danger of sin and to prevent judgment it is fit to pray forgive us our trespasses or debts as we forgive them that trespasse against us In which there is 1 A petition Forgive us c. 2 The rule of that petition as we forgive c. Which shews that in our prayers we are to be full of love and charity as Sons of consolation not of wrath and hatred as was in those sons of thunder But we must know that our forgiving others is not the meritorious cause of Gods forgiving us but a declarative sign of it a certain condition of our part cause sine qua non of our forgivenesse It is a very mocking of Almighty God to beg forgivenesse for sin after we have eaten except the bread be our own he in this case of rape requiring restitution which some in this age refusing to do laid aside this prayer they eating that bread which to enjoy they had possibly banished the owner murthered the Parent and made the Child an exile Through the fraily of nature and subtilty of the tempter God becomes no sooner mercifull then man becomes sinfull which makes our Saviour next to forgivenesse of sin shew that we must pray for Deliverance from it for time to come as we have forgivenesse for the time past in these words lead us not into temptation c. In the former petition we pray for the justifying gift of God that our sins be not imputed in this for the sanctifying grace of God that our natures may be purified before which can be had the former must be obtained Now 1. Satan tempts us to evill 2. Wicked men tempts us to evil From both which we are shewed it is our wisdom to be freed that God might not leave us to our selves nor we be drawn from the simplicity that is in Christ by our inadvertancy yet if God suffer either the one or the other to tempt us as he did Iob we are to pray againe deliver us from evill That neither the one nor the other make us to sin or charge God foolishly but stand through his assisting grace 1 Against the tempters 2 Against the temptation 3 Against above all others the evill One that is Satan the other being but his instruments This notes that what ever grace or blessing we have asked obtain'd we ought to sue for the grace of perseverance that we may bear up against all temptations that are cast before us to destroy that grace given And as Gods glory or the Hallowing of his name is toward him the chief thing to be asked so our own eternal happinesse in a constant perseverance of the truth is to be the end of all our petitions towards our selves And not to our selves only but as this prayer is divided between God and man so our prayers are to eye the honour and glory of God and the good and prosperity of all men and then our petitions are according to our Saviours rule and institution not otherwise 3 The third considerable in this prayer is the greatnesse or excellency of the person unto whom this prayer is directed In these words For thine is the Kingdom c. Which words both for matter and form are a thanksgiving ascribing all wisdom power and glory might majesty and dominion to be in our Father nothing to be in our selves and these to be the Lords peculiar property