wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
against finne pressing him on all parts that hee cryed out Eli Eli c. Did God forsake him No but the heavinesse of the wrath and curse pressing on him so sore in the grievousnesse of the anguish made him insensible of the comfort so though the divinity never parted from him yet in the parting of body and soule and grievous torments he felt not the comfort though by the assistance of it he was more then conqueror 32. But how could hee in that excellency of soule feele such torment or not feele the comfort By how much more excellent in soule and spirit by so much more sensible of the wrath of the offended Majesty of God as all best soules best know and feele it when the unwise doth not consider and the foole doth not understand it but his as the most excellent so most pressed with it especially considering the waight of the sinnes of the whole world infinite in waight number and measure as against the Infinite Majesty under which his soule now groning made a sacrifice for sin as most excellent most exquisitely felt the sorrowes of death even beyond all the Martyrs and sufferings in the whole world and so might well be robbed of comfort when plunged into that gulph of misery when yet by that deepe anguish and dignity of his person with assistance of the Deity that never left him hee conquered and brake open the gates and power of sin death and hell 33. What were the consequents His death and buriall wherein by his death hee destroyed death and by his buriall he fulfilled the curse to the utmost mite to dye and returne to earth yet thereby sanctifying both death and the grave to a gate of life and way towards glory 34. How did his death destroy death By fulfilling the Law and punishment not only to the full but beyond all debt by the dignity of his person and so death having seized on him that knew no sin had exceeded his commission and the law given that the soule that sinneth shall dye and by this meanes lost both his sting the power of the Law now satisfied for them that are in Christ and his authority having beyond his authority swallowed him that knew no sin and must render him againe and with him many others in respect of whom death it selfe was now swallowed up into victory 35. What memorable occurrents at his death 1. The Sun darkned to shew Light of Truth eclipsed and Son of God that suffered as Dionysius Areopagita then in Athens perceiving it is reported to say Aut Dens naturae patitur aut mundi machina dissoloetur 2. Veile of the Temple rent as a token of opening a way for the Gentiles to come to the Church and Temple of God 3. Graves opened as a token of death destroyed by the power of his death 4. Dead bodies of Saints arose and appeared to many in the holy City as an embleme or testimony of the resurrection in his power begun in so much that the Centurion and they that stood by confessed Verily this was the Son of God 36. Why is his buriall also remembred To shew prophesies in all points fulfilled hee made his grave with the rich so an honourable man Ioseph of Arimathea having begged his body laid it in a new Sepulchre in the garden and not onely a Consummatum est afore his death but in and after his death of all things and more fully to expresse the mystery as to dye with Christ to sin so to be buried with him in baptisme that wee may rise and live with him in glory 37 What then learne we hence Many and excellent duties As 1. sorrow for sin that caused our Saviours so great sufferings especially he being our dearest Friend or Spouse Lord and Saviour The Son of God 2. A holy comfort in him that death and danger is passed and overcome if we be but truly his and in him for then hee hath fulfilled the Law for us and freed us both from curse and punishment 3. Constant patience in all tribulations both because our blessed Saviour endured greater and that thereby we are freed from eternall death and anguish which as but gentle corrections may be esteemed for what should the condemned person if life be againe granted and full pardon given care to endure a small stroke a moments griefe else and such is our case 4. Mortification of our earthly members so to dye with Christ that wee may live with him for else 1. we doe but as much as in us lyes crucifie againe the Lord of life and worse then the Jewes 2. we have no part in him we doe not deny our selves but him and shake hands with sin the world and the devill in contempt of him 5. Joy in any sufferings especially for the truth thereby more confirmed his as honoured to bee worthy to suffer for him that suffered so great things for us 6. Thereby boldnesse and resolution in any combat or terror of conscience since the greatest enemies of all are conquered by his death and death it selfe destroyed 7. Courage even in the agony and pangs of death since death is conquered the sting taken away the power abated and Law satisfied yet death and the grave sanctified for a gate to life and way to glory sweetned by his taking it on him and in that hee went before us that way to glory 38. What followeth The fifth Article or as some make it a part of the others onely He descended into hell the lowest and last step of the humiliation of Christ. SECT 7. The 5. Article He descended into Hell The exposition of the 5. Article of Christs descent into hell and divers interpretations of the same and acceptations of the words both figuratively and literally by severall authors and expositions thereof insisted on and how far forth severally according to the analogy of which onely confidence faith to be allowed of and approved whereof the exposition containing the bitter torments and even paines suffered in his soule as the second also his descent to manifest his glory preferred but the third of Lymbus and 4 5 and 6. as improper or lesse pertinent rejected but the true and Catholique sense and meaning of this Article explained and demonstrated which how it was in some Creeds omitted and divers objections against the truth of it showne answered and refused as more captious then solid which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thiefe that this day thou shalt be with me in Paradise and thirdly from his consummatum est then also on the Crosse uttered As fourthly from the want of it in some Creeds and by negative divinity for that not expresly mentioned in the Evangelists though on the contrary firmly proved by them and from divers other places confirmed and so as generally in the Church in all times and by all persons and Orthodox Writers remembred and taught received and beleeved and lastly some of their
is this part of his exaltation As the farther manifestation of his glory and exercising his power and authority and answering in convenient analogy to a part of his humiliation 3. Jn what respect Whereas he was once judged himselfe by men under an unjust Judge with unrighteous judgement and without any guilt condemned now to the rectification of justice hee being appointed Judge of all Judges and justicer to all men by ministring true judgement shall rectifie all their obliquities and all the just however with him oppressed by injustice with him and by him be justified and cleered and the wicked however long suffered or justified wrongfully on earth now most justly condemned and so now he that was judged unjustly constituted a most just Judge over both quicke and dead 4. What herein to be considered The end of the world when this shall be The second comming of Christ or comming againe for this end The last or universall judgement of both the quicke and the dead 5. How the end of the world As the most fit time and so expressed in both the Nycene and other Creeds at the last or at the end of the world he shall come againe c. And the Scriptures The Angels reapers c. Mat. 24. cap. 25. At the last the end c. 1 Cor. 15. 6. Why the end of the world That iniquity may be full all come together to judgement the greatest concourse to the manifestation of althings to their greatest glory or shame glory or majesty of the Judge honour of his Saints confusion of all his enemies 7. How shall Christ be Iudge As appointed of the Father from whom he receiveth all power and all authority 8. But hee professeth he commeth not to judge the world That is spoken of his first comming when hee came in humility to lay downe his life an offering for sinne and save those that are his and was himselfe though wrongfully judged he being then as the heyre in minority and before his entrance to his kingdom but once constituted in the throne he shall execute justice and judgement 9. Doth not the Father then Yes the Father executeth it by the Son and in the virtue sanctity and efficacy of the holy Spirit yet by the man Christ most respectively 10. Why so 1. For the visible execution thereof in the sight of all creatures both wicked and goldly and as well men as Angels 2. For the greater terrour shame and confusion of all his enemies that in his humility in that forme despised him and therein the wisedome of God 3. For the greater comfort of all his servants and for whose sakes hee put on that forme of humility 11. Whence shall he come From thence hee shall come againe from the heavens in the power and majesty and by the appointment so of God the Father 12. How shall he come In the clouds of heaven in that majesty and manner as the Angels told the Disciples he shall come againe as you have seene him goe Matth. 22. 30. Acts 1. 13. What shall he doe Judge both the quicke and the dead execute justice and minister true judgement to all people so divided either Before judgement especially distinguished by quicke that are to be changed and dead that are to be raised Or after judgement especially to be distinguished by good that are saved and justified bad that are cursed and condemned 14. What herein considered The Antecedents Processe Consequents of it 15. What the antecedents The Signes going before it Gathering of all flesh to it 16. What signes Recorded in Scripture remembred by our Saviour for preparation of our hearts to consider it and the terriblenesse thereof Matth. 24. and Luke 21. As 1. the Sun to be darkned 2. The Moone turned into blood 3. The Starres to fall from heaven 4. The powers of heaven to shake 5. The Sea to rore horribly 6. The earth to quake and as it were all the elements moved and troubled as feeling their dissolution at hand 7. Mens hearts to faile for feare 8. And men or the ungoldly to be at their wits end Though the godly may with more boldnesse looke up as knowing their salvation at hand and their Redeemer neere before whom shall goe a consuming fire to licke up his enemies and consume the world that shall bee skrent as a scroule but purifie them changing their corruption into incorruption 17. How the gathering of all flesh At the last trumpe by the voice of the Archangell and power of God all flesh and all people shall heare the voice and come together and bee assembled at that great Sessions or Assizes of the whole world Both the quicke that shall then bee changed in a moment answerable to a dissolution by death and their corruption done away And the dead raised and all graves opened and yeeld their dead Seas and monsters beasts and birds whom they have enguft or devoured and so all flesh appeare before the tribunall seat of Christ expecting the judgement and sentence 18. How shall that be The processe thereof in all righteousnesse and equity all bookes opened both the book of 1. Law written to those under the Law Nature to the Gentiles 2. Conscience accusing or excusing as in the second to the Romanes c. 3. Angels good and bad testifying their knowledge 4. God 1. of remembrance above all things wherein all things recorded 2. Oflife wherein the Saints names are written What will the event be All things made manifest saving what God will have holden and so the secrets of all hearts disclosed the truth appearing mercy to the vessels of grace and justice to them that loved not nor exercised nor fought mercy 19. In what manner After opening of all bookes and due Examination of all things Testifying of all witnesses Accusations heard and confessed or cleered Ponderation of all causes to the approbation of the justice and mercy used a most just sentence of the righteous Judge that shall bee approved so by all consciences both good and bad guilty and absolved 20. In what forme Of a Venite maledicti to all the blessed for their eternall happinesse and salvation Jte maledicti to the wicked to their eternall misery woe and condemnation 21. What is the summe of it A blessing of the godly without end or measure curse to the wicked without redresse and paines as endlesse and easelesse as remedilesse 22. What the consequents Execution of that finall sentence in the power and authority of that most just Judge and therein the distinction of the Good from the bad Sheepe from Goats Wheat from chaffe Gold from drosse Conducting the godly to glory Casting downe the divell into hell Confirmation of eternity to both in joy or torment 23. How the distinction In the mighty power of God according to his sentence by the ministery of the Angels and powers of heaven 24. How the conducting to glory By the same power and ministry of the good Angels with joy to the heavenly Palaces
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
of prayer The simple necessity whereof will soone appeare if you but take notice of 1. Our manifold wants both of outward blessings and eke of inward graces 2. Our manifold evills both of sinne and punishment 3 Our manifold miseries flowing both from temptation and tribulation 4. Our manifold dangers for what Saint Paul speakes of himselfe 2 Cor. may be found true of all Christians That we are in perills of robbers in perills of waters in perills by our owne Countrimen in perills by the heathen in perills in the City in perills in the wildernesse in perills on the sea in perills among false brethren c. and since in so many perills O what need have they to fall to prayer The Prophet David in the 36. Psal speaking to God saith apud te est fons vitae with thee is the well of life and if with the Psalmist we liken Gods mercie to a Well or Fountaine then may prayer be resembled to a Bucket wherewith the water of this living Fountaine must be drawne up and as the woman of Samaria in John 4. said to our Saviour in another case the Well is deep and thou hast nothing to draw with c. so may we truly say of this the fountaine of Gods grace is unsearchable deep and you have nothing wherewithall to draw thence the least temporall or spirituall blessing save only this bucket of prayer for what Saint James speaks of saving wisdome in particular If any man lacke wisdome let him aske it of God in prayer is undoubtedly true of all good things whatsoever for they all descend from the Father of lights and therefore if we lacke any of these we must aske them of God in prayer and comming by faith to God the inexhaustible Fountaine of goodnesse use prayer as a conduit pipe to conveigh the sweete and saving streames thereof unto your souls And lastly if Saint John Apoc. 4. rightly compare this world to the sea then may we with Saint Chrysostome nor lesse aptly liken prayer velis remis to the sayles and oares that shall waft us through the turbulent sea of this world and as mariners never leave plying their sayles and oares till they come to the haven where they would be no more can we leave plying these our devotions till wee come to that haven of happinesse which wee expect to arrive at in the heavenly Canaan and thus the necessity How then more shown the force and efficacie of praier Many excellent things are spoken in Scripture to set forth the power of prayer as that it both shuts opens heaven for Elizeus was a man subject to like passions saith James as we are and he prayed earnestly that it might not raine and it rained not on the earth for the space of three yeares and six monthes and he prayed again and the heaven gave raine c. yea prayer commands the whole host of heaven for at Josuahs prayer the Sunne stood still in the valley of Gibeon and the Moone in the valley of Ajalon prayer hath staid the fury of fire and hath made iron swim upon the water prayer hath made the barren wombe fruitfull as in Luke 1. Zacharie thy prayer is heard and thy wise Elizabeth shall conceive and beare a sonne prayer cures the sicknesse of the body as James 5. Is any man sicke let him call for the Elders of the Church and let them pray for him and the prayer of faith shall save the sicke and prayer cures the sins of the soule too as David the publican the theefe upon the Crosse and many others who as soone as they prayed were pardoned to passe over a world of instances the singular power of prayer may be discovered to the full if you will ascend but these three degrees first that which subdues all slesh living viz. death yeelds notwithstanding to the force of prayer seen in the Shunamites childe Lazarus the widowes sonne of Sarepta the Rulers daughter and some others who by the vertue of prayer have beene raised from death and restored to life Secondly the Divell who in Heb. 2. is said to have the power of death is not withstanding vanquished sometimes by the power of prayer as in Matth. 17. where our Saviour saith expresly this kinde of Divells goe not out save by prayer and fasting not by fasting alone for fasting without prayer is but an image of holinesse and picture of hunger but it is prayer quickned with fasting that must do it Thirdly and lastly God himselfe who hath power over death and the Divell is after a sort overcome by prayer else why doth he call to Moses Exod. 32. to let him alone it seems that the fervent praier of Moses at that time did not only vincere but vincire after a manner bind Gods hands and so hinder him from pouring the viols of his wrath upon the people so in Gen. 32. the Patriarch Jacob by wrestling prevailed against an Angel which the Prophet Hosea expounds of the power of prayer not to think that his bodily strength could prevaile but the truth is as the Prophet speakes by prayers and tears he had power over the Angel and was therefore called Israel and Saint Paul aluding thereunto in Rom. 15. useth the very phrase Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that you strive together with me in your prayers to God who was that Angel he would have them wrestle for so the word in the original properly signifies with God by praiers this the force of prayer which is of faith as Heb. 9. and 10. and James 5. may be seen at large and thus appeareth the excellent dignity urgent necessity and wondrous force and efficacie of true prayer What other godly directions have you concerning prayer For the manner of it whether privately as very necessary or publickly so most fitting as by the Church the houshold of faith so in the Church the house of God who saith My house shall be called the house of prayer good reason that it should be 1. Vniversaliter as concerning all generally by all persons in all places and at all times on all occasions but especially in the great congregation 2. Vnanimiter with all unanimous consent in all charity and concord and so in the spirit of nâ—ity and bond of peace 3. Vniformiter by outward action and gesture testifying that inward concord and consent of minde as it were Saints on earth taking patterne from those in heaven the blessed Saints and Angells and Elders there all joyntly doing the same thing all of them together rising standing bowing â—alling to the earth casting their Crownes to the ground singing Hallelujahs of glory honour and praise to God and to the Lambe for evermore that so his will may be done in Earth as it is in Heaven 4. Ferventer with ardent zeale and affection to the glory of his great name 5. Frequenter at all fit times omitting no opportunity when
even as we forgive our debtors c. III. Our intercession to deliver Israel from all her sins Our deprecation That thou O Lord wilt take away all sins of unfaithfulnesse and so against all uncharitablenesse c. IV. Thanksgiving and praise for 1. Our selves that it pleaseth thee O Lord to enlighten our hearts to see our wretched estate and this Petition granted 2. All that grace and forgivenesse of sinnes in Christ that our sins covered in him and his satisfaction 3. Our blessed hope herein with all Saints 4. The Saints in heaven that have fully attained it and their happinesse SECT 6. Of the sixt and last Petition The sixt Petition by some divided into two Petitions petitions with the order and Analysis and parts of it or them declared and first of temptations and their divers sorts and degree as well as the evill that they tend unto and what is meant by the leading into them Whence Gods preventing and subsequent graces come to bee considered in 〈…〉 the severall degrees and sorts of all such temptations whereby wes are defended from them or not lead into them so what wee desire or pray against in this petition and what is either in the letter expressed or else hereby intmated thus summed up together and explaned 1. VVHat the last Petition The sixt in number not to be led into temptation but delivered from evill that the Lord will not suffer us to fall into any temptation of the world the flesh or the divell by sinne to be carried away by them which is to fall from God but deliver us from all evill both of the temptation sin death and damnation 2. What is to be observed in the order and number of it 1. That this being the third in number and so the second for the soule here are two petitions for the soule against one for the body to teach us a greater care for the soule 2. That it is adjoyned to the former to shew it is not enough to have sins pardoned but we must strive for further mortification and subduing it in us 3. That there is a continually warfare and sin is to be watched against and resisted to make us take the more care 3. What are the parts of it According to some they are two Petitions Viz. Lead us not into temptation But deliver us from evill and in Either 1. Action of the former Lead us not into latter But deliver us 2. Object of the former Temptation latter Evill but as indeed but one Petition and therein one thing desired Deliverance from evill as all one thing not lead us into temptation and deliver us from evill more then the degree only of the sinne or deliverance in the bud or growne to more ripenesse yet according to the words and manner of utterance in that diversity may be distinguished as respecting the twofold Action Object Action of 1. Preventing grace not to lead or defend us from 2. Subsequent graces to deliver and free us from the Object 1. Temptation 2. All evill 4. What are temptations Of divers sorts as whereby I. God tempteth men to trie them by 1. Blessings whether they will praise him and be thankfull this only temptation to be prayed for all others to be praied against 2. Proving their faith and strength of it as Gon. 22. 1. God did tempt Abraham 3. Crosses if with Iobs wife they will curse him 4. Suffering other temptations as of the Divell and Iobs friends to tempt him II. As whereby man tempteth either 1. God by first murmuring and repining as the Israelites in the wildernesse Secondly disobedience as Corah Dathan c. Thirdly requiring signes as the Jewes of Christ. Fourthly adventuring on apparant danger without command or hope of reliefe Fifthly neglecting the meanes God doth allow and expecting extraordinary from him 2. Man by provocations or allurements to sinne working meanes to deceive or circumvent sinne 3. Himselfe by his concupiscence tempted and entrapped or allured to sin Iames 1. 14. III. As whereby the Divell tempteth man as he did Evah in Paradise Christ in the Mount c. whether by himselfe or his wicked instruments 5. What meant by leading into temptation Either Gods 1. Withdrawing his grace and forsaking man whereby he is unable to stand 2. Leaving man to himselfe whereby he cannot but assuredly fall 3. Delivering him over to Satan for his punishment by obduration and hardnesse of heart By doubt and despaire c. By any other the power of Satan or temptation of his 6. What is meant by evill here Both the evill of 1. Temptations and baits of sin 2. The authour of sin the Divell and his malice 3. Sin and blot of sin and the guilt 4. Punishment of sin hell and damnation 7. What meant by preventing grace The presence of Gods good Spirit not suffering us to fall or to be tempted beyond our might so not the tempting so much as the leading into it or desertion in it is praied against in this place for temptations may be for good and the triall of Gods children and our patience constancie and faith but the desertion in it is the danger and which is to be feared as a punishment 8. How is God to be said to lead us As all things are guided by his providence and not a sparrow falleth to the ground without him if he suffer us to be tempted so by either ourselves men or Satan 9. But we pray against some temptations as well as the leading into them Yes such as be either absolutely evill as sin and the baits and lusts thereof or in some respect as calamities inflicted by the power and malice of Satan or his instruments as to Job and the like so we desire the latter part of the Petition to bee delivered from evill 10. What is the subsequent grace desired Such defence and preservation from all evill not only the beginning of it in temptation but after in the sequell in the evill that is happened that God will send a happy issue to our griefe and speedy deliverance II. What are the degrees of evill temptation As it is promoted towards sin by divers steps and especially three In the Suggestion by the Divel or his meanes In the Consent unto it in the will so beginning to be sin unto us In the Perpetrating of it so actuall sinne or as that consent is else said to be threefold in the Minde by assenting to it Will by delighting in it Action by doing of it 12. How many sorts of evill temptation As many as of sinnes that infect or other calamities and crosses as miseries that infest us especially fowre Of affected height in ambitious pride Of directed shame in earthly covetousnesse Of infectious luxury in foule voluptuousnes Of impetuous calamity misery and crosses which last is the best and often sent from the immediate hand and providence of God to humble us 13. What meanes of helpe prescribed against sinne and temptation I. Of prevention Gods grace with
Assyrian Babylon Grecian and Egyptian Militia and Armes had done before them but now numbred by legions whiles Saint John beheld the rude multitudes more swaying by number then by wisedom then reigning and raging in the world and afflicting the Church how appliable to all Aâ—tichristian practices oppressions and oppositions when and wheresoever that man of sinne that first began to move in the Apostles times by Schisme and Heresie the dregges of Gentilisme the nurse of later paganisme shall get head in the power of the Beast among the beasts of the people against the Saints and Church of God to be so high advanced there to defile and prophane it by his own presence bringing in the whore of Babylon or confusion with the Cup of abominations of false strange and wil worship unreverence and prophane novelties the idols of fancy innovating whorish inventions of those that run after strange Gods Religions where rude armed impiety by barbarous force more then gracious wisedome and godlinesse by good counsell can prevaile I leave to be considered by the wisest and most judicious So retur ning from this mystery of iniquity to that divine mystery of the name of God But why said you before that Nomen Tetragrammaton was corruptly pronounced Jehovah It is most evident though it have so long escaped the most curions inquisition of so many thousands nay Myriades or millions of searching eyes and wits that have long sought after it for whether the Jewes by their superstitious silence lost the true sound or by their supercilious envie conceal'd it from us the Gentiles and so at last perhaps lost it as they did their ancient Musicke and Meeter of Davids Psalms in their captivity or propter peccatum as they confesse yet what the true sound is easily to bee discerned by them and us may thus plainly appeare for that it is truly to be pronounced Jaho or Jahu trisyllabum is thus proved by their owne writings and strangers First we may finde in ancient Greek Copies and Poems yet extant that name rendred Iâ—â— Jao wanting the letter h or aspiration whereby to write as we may Jahoh But more then this in the Bible it selfe where that name is fixed to the end of any proper names they may most plainly perceive it there as in Isaiahu Jeremiahu Eliahu and the like Thirdly where it is prefixed to proper names as in Jehoram Jehoiada Jehoshap at and the like it is plain where we know by the Grammar Rules Camets by increase of syllables is turned into Shevah which yet is not so little an e as is now sounded but rather French i Feminine sounding our lessâ— a or broader as old Gramarianâ— testifie as in Solomon Rehoboam and many other like words expresly found Fourthly in the contracted name Jah it is evident the two last letters are cut off or left out as usuall with them and seene in many like words and especialâ—y in the Conjugations Lamed He and Lamed Aleph is most frequent where Aleph and He with their ending vowels are commonly cuâ— off much more might be added for confirmation but this may suffice but for the word Jehovah it is onely the vowels of Adonai used to be read for it is preposterously added to the letters of that name So ending with this Sacrament come we now to the Lords Supper SECT 3. Of the LORDS SUPPER The Lords Supper why instituted and how a memoriall of Christ and his death and that his sacrifices with the Analogy or resemblance that relation â—t hath to the same and to the Pascal Lambe and all those other legall saccrifices so often used all of them having relation to Christ being the perfection of them the benefit of whose sacriâ—ice and perpetuall memory thereof with thankfulnesse 〈…〉 prime reasons though other ends also proposed the institution how it differeth from baptisme many wayes and how it selfe in divers respects called by divers names the parts of it the outward signs ceremonies and actions by the Lord prescribed and observed the other circumstances to the same belonging also propounded to be considered the near resemblance and fit relation of the outward signe and inward or of our receiving the elements of bread and wine and other holy actions and ceremonies to the receiving of the body and blood of Christ by faith and our nourishing and strengthning by the same the manner of Christs presence in the blessed Sacrament as ineffable rather to be reverently admired and thankfully confessed then curiously to be disputed of or contentiously to be enquired after as the Fathers teached therein acknowledâ—ing a most divine Mystery yet neither transubstantiation 〈…〉 Consubstantiation thereby to be conceived but the Mystery rather more divinely to be understood and accordingly by the ancient â—tiled the figure of it and speeches of the Church and holy Scriptures concerning it and the worthy receiving thereof So the comforts and benefits in the religious receiving and using it and in the grases vertue and effects thereof come to be christianly meditated on and remembred and hereby reasons urged why kneeling at receving the holy Communion and other the like reverent gesturet and postures of the body are in the Church and at such holy actions to be used with the difference and distinction of all such religious and ceremonious as well as civill reverence from the divine worship aâ— also reasons for it why wâ— Christians doe usually worship and have our Churches so placed looking towards the East as it were thereby causing it 1. VVHy was the Sacrament of the Lords Supper ordained For a continuall remembrance of the sacrifice of the death of Christ and the benefits we receive thereby 2. What is hereby intimated Tâ—e end wherefore it was ordained viz. First The memoriall of the I. Thing it selfe 1. The Pasehall Lambe now offered indeed Christ. The death of the Lambe of God The sacrifice by his death immolate II. The benefits we receive thereby Secondly The perpetuity of this memoriall to be continued in the Church till his comming a-again at the end of the world as in the institution Do this in remembrance c. and To remember the Lords death till he come 1 Cor. 11. â—6 3. How is it a memoriall of Christ In that as bread and wine are prepared by many strokes of affliction and labour for the comfort of the body so was the bread of life and living water or wine of his bloud for comforting the heart prepared for us and our soules 4. How seene in this bread of life Christ As bread is prepared by 1. Threshing 2. Grinding 3. Baking 4. Breaking 5. Dividing to be eaten So Christ was 1. Threshed with many strokes of anguish and affliction of body and soule 2. Ground in the mill of much sorrows 3. Baked in the fiery oven of Gods anger against sin Mal. 4. 4. Broken for our sakes that we might be made whole and fed with this bread of life 5. How in this wine of his bloud As
us to 1. Observe and watch against the Divell world flesh and their temptations 2. To shut the corporall and spirituall eyes and senses against the baits of sinne and temptations of Satan and take heed especially of most dangerous sins as presumption despaire oblivion c. II. Of defence taking the whole armour of God Eph. 6 13. the 1. Shield of faith 2. Helmet of salvation 3. Sword of the Spirit 4. The word of God 5. Breastplate of righteousnesse c. III. Of deliverance by Christ and taken hold on by faith and effectually applied proved in true repentance and humility whereby rest and peace to the soule 14. What is here then desired All things that may confirme and strengthen us in goodnesse and to the resisting and extinguishing of evill 1. As Gods graces both preventing subsequent persevering with us to the end 2. A illumination of our spirit to discern what is good 3. As stedfastnesse of â—aith and that spirituall armour to resist temptations and evill 4. As comfort of his Spirit unto us in this life by turning evill to good unto us in humiliation of us In making us more carefull In estranging our affections from sin In privation of power to sin In preventing herein eternall death 5. Patience under the crosse c. 6. Everlasting life and blessednesse hereafter 15. What prayed against 1. Against sollicitation to sin in any degree as evill suggestion counsell consent delight c. 2. Against disertion and forsaking of God or his forsaking and leaving us 3. Against sin it selfe and the adjuncts of it oblivion of God presumption obduration despair 4. Against grievous and long afflictions and calamities 5. Against sudden death or strange and fearfull death or dangers and trialls 6. Against everlasting death and hell and our arch enemy the Divell 16. What expressed in the letter 1. The deprecation against all leading into temptation or evill 2. The Petition for deliverance from evill sin temptation 3. The intercession for others as well as our owne deliverance from evill defence against temptation 17. What intimated I. A confession of Gods power graces and free Spirit that is able ready and willing to aid us Our weaknesse and frailty ready to be tempted and overthrowne of evill Our duty to seek to him for his graces and so decline temptation and evill II. A thanksgiving and praises for 1. His graces we have had experience of Assistance in temptations and giving a happy issue to many of them 2. Many deliverances of us and others and that full deliverance the Saints enjoy 3. Our hope of full deliverance being freed from sinne hereafter in life everlasting 18. How summe you it up together in order 1. Our confession of Praises to God that he is only our Lord and Redeemer powerfull and able and willing and ready to deliver Our weaknesse that we poore creatures subject to many temptations and calamities Our duty therefore O Lord we looke to the hills whence our helpe and defence 2. Our Petition that thou O Lord wilt be a Tower of defence our Castle and defendor from temptation our deliverer from evill 3. Our intercession to him to deliver Israel from all her sinnes 4. Our deprecation against all the wicked men and instruments of the Divell temptations c. All evill remove O Lord lying lips and a deceitfull tongue and a heart that is froward all ungodlinesse and wrong all evill c. 5. Our thanksgiving and praises for our selves that have received many graces deliverances and best things as faith c. Others with us and bewayling our unfaithfulnesse and forgetfulnesse Our blessed hope of Saints that thou givest us and life everlasting promised The happinesse that thy Saints enjoy in thee O Lord eternally SECT 7. The Conclusion The conclusion with the reason and Analysis of the same wherein is shewed what is to be understood by Kingdome power and Glory so in their eminency excellency heere taught to him to bee ascribed and are now and ever shall be by all creatures most certainely to all eternity to be attributed which may teach all Kings Princes and Potentates as well as all other the aithfull and servants of God how zealously they ought to remember to set forth his glory in which conclusion the whole prayer seemes epitomized and included in assurance and confidence of which our zealous and faithfull prayers and praises as else diversly and for good respects used and here explicated as added Amen 1. VVHat is the conclusion added For thine is the Kingdome power and glory for ever and ever Amen whereby we acknowledge God both able to doe all hee will and willing to doe all for his glory which only we desire in all the Petitions and therefore in assurance to be heard in our just desires we say Amen 2. Why is it added As a very fit conclusion to prayer in the forme of praise and thanksgiving to him for so we acknowledge him the only powerfull King worthy to be praised and that there is no end of his greatnesse and honour and withall intimate our desire of his honour and that glory unto which all things are directed as to their end and it selfe without end even for ever and ever we give thanks for our and others good in it included and rejoyce in the same in that hope and assurance resting confident of his favour as our God and King as well as Father in Christ and in that desire of his glory thus conclude the thanksgiving and praises againe with prayer saying So be it 3. What herein contained A most firme reason of our faith and assurance as well as thankfulnesse drawne from 1. The object or matter ascribed Kingdome power and glory 2. The action or ascribing it Thine is the Kingdome power and the glory 3. The circumstance of the eternity of it for ever and ever certainty of it Amen 4. How a reason of our faith and assurance For that he whom we pray unto is so great and powerfull and glorious a God and King as to whom both 1. All Kingdome Power and Glory over all is due and to be ascribed 2. It is ascribed by all tongues and hearts both of men and Angels 3. It is ever and shall be acknowledged either by the good to their comfort or others to their condemnation 4. It is so certaine as truth it selfe for he hath said it that will doe it who is Yea and Amen 5. How a reason of our praise and thanksgiving Because who is more worthy to receive praise and thanksgiving then this our God whose Kingdome power and glory is so established in the heavens and whole truth endureth for ever in heaven 6. What meant by Kingdome His dominion and government absolute over and above all both generally in the world Specially over his Church in grace glory as in the second Petition more amply expressed 7. What his power His Almightinesse able to doe all that he pleaseth That we can desire That shall be good
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea