Can any man adde any thing to Gods holinesse No wee cannot adde any holinesse vnto God or take away from him but that as God is holy in his properties and actions and also in his ordinances both in Church and Common-wealth so we desire it may be and that not onely in our selues but also in all men that they may be acknowledged and reputed as they are worthie in themselues to bee reputed and accounted VVhat is considered of the words together That it is a singular benefit of God to be admitted to the sanctifying of his name and as it were to set the crowne vpon his heade and to hold it there especially seeing he is able himselfe alone to do it and when he would vse other thereunto hee hath so many Legions of Angels to do it yea that can raise vp stones to doe it VVhat further We pray that God may be acknowledged Iust Wise c. in all his workes euen in his ordinance of some to euerlasting life and othersome to euerlasting destruction as also when the glory of God commeth in question betweene our selues and any thing that belongeth vnto vs to preferre that vnto these May none else be glorified but the name of God No glory or honour should be giuen to any thing in the world but to the name of God which is noted when wee say Esa 42.8 48.11 thy name c. further then they are instruments whereby we may arise to the glorifying of it for God will not giue his glory vnto any no not to the manhood of our Sauiour Christ Shew some particularities of the glorifying of his name First wee must pray that God would giue vs the knowledge of himselfe his words and workes for we cannot glorifie his name vnles we know it Secondly Ioh. 3.3 Rom. 4.20 we pray that we and others may sanctifie God in beleeuing his word how vnlikely soeuer Wherefore Moses and Aaron are said not to haue sanctified the name of God in that they beleeued not contrarily Abraham glorified God in beleeuing How else Esa 8.12.13 1. Pet. 3.14.18 In fearing the Lord alone and not men That the Lord be our feare How further Mat. 5.16 In praying that God may get glory by the godly conuersation of vs and others also that we may praise him for his benefits more particularly for humilitie for our selues and others without which we cannot glorifie God as it is meet 2. Sam. 7.18 Psal 8.5 144.3 Luk. 1.48 1. Sam. 3.18 Esa 39.8 Esa 2.11.12.13.14.15.16 from whence ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as Ely and Ezekias We pray against al loftie and high things that hinder that God only cannot be exalted especially the pride of our hearts which we are to confesse and lament It is lastly a singular hallowing of Gods name as well by praising it for the benefits wee haue receiued as for his other wonderfull workes in the Creation and gouernment of the world the Church especially VVhat is considered in the second petition Thy kingdome come One of the meanes how to haue our God sanctified which is a dependance of the former petition VVhat is meant heere by kingdome That gouernment which our Sauiour Christ exerciseth in the world Of how many sorts is it We pray either for that he exerciseth in this world or for that he exerciseth in the world to come called the kingdome of glory How many sorts are there of that kingdome he exerciseth in this world First it is that hee exerciseth ouer all men and other creatures What desire we of God concerning the gouernment ouer all men called the kingdome of power That he would gouerne all the creatures Psal 97.1 Mat. 6.13 Ioh. 17.2 both in the naturall course of things and in the ciuill and domesticall gouernment of men yea in the rule of Diuels themselues in such sort as they may serue for the good of his Church What desire wee concerning his gouernment in the Church called the kingdome of grace That it may bee heere in this world enlarged Psal 122.6 Esa 62.7 and that it may be accomplished in the last day What doe we desire for the inlargement of it in this world That by Christ the head of the Church God would gouerne his people to the perfect saluation of the elect and to the vtter destruction of the reprobate whether open rebels or fained and hollow-hearted subiects What great need is there that wee should pray for the kingdome of God For that being taught that wee should pray that the kingdome of God may come Mat. 12.24.27 2. Cor. 6.14.15.16 thereby wee are put in mind of another kingdome of Satan and darknes which opposeth strongly against his kingdome Why all men do naturally abhorre Satan euen to the very name of him They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darkenesse subiect themselues to the Pope and other his instruments they are found indeed to loue him as their father and honour him as their Prince whom in words they would seeme to abhorre for euen the same men our Sauiour Christ affirmeth to approch vnto God with their lips and to haue their hearts farre from him Mat. 15.8 and in their lips far from Satan but neere him in their hearts What other oppositions are there against Gods kingdome Gal. 5.16.17 The flesh and the world VVhat be the meanes wee ought to pray for that our Sauiour Christ may gouerne his Church in this world thereby Inward and outward What inward things doe we pray for That God would giue his holy spirit as the chiefe and principall wherby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions and tentations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the spirit is conueied Declare that more particularly The word and the dependances thereof What pray we for concerning the word Psal 110.1 Esa 11.4 Mark 1.13 That it being the scepter of Christs kingdome and called the word of the kingdome and the kingdome of heauen Mat. 13. 2. Thes 3.1 may bee freely preached euery where And that onely hauing place all traditions and inuentions of men may be reiected What pray we for concerning the Sacraments That as they are the seales of Gods promises and couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and all false Sacraments and sacrifices put vnder foot What pray we for concerning the censures That not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may be aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all
the Scriptures of God Is it agreed that these bookes are alone in account of the bookes of the Scripture In the books of the new testament it is agreed that all they and they alone are of that account But in the old testament the Church of Rome holdeth that diuers bookes called Apocrypha are of the same authoritie with the other that haue been named By what reasons may their opinion be ouerthrowen First for that they were not written first in the Hebrew Character which all the books of the old testament are originally written in Rom. 3. Secondly for all the Iewes to whom the oracles of God were committed vnder the old testament did only acknowledge and keepe them Thirdly that these onely were read and expounded in their Synagogues Fourthly that the primitiue churches after the Apostles both Greeke and Latin did only receaue these bookes for the bookes of canonicall Scriptures What noble effects doth the Apostle set forth of the bookes of the Scripture That they are able to make a man wise to saluation through faith in Iesus Christ How is that proued First for that God is the author of them who being for his wisedome able and for his loue to his Church willing to set downe such a rule as may guide them to eternall life hath not failed herein Secondly for that it is profitable to teach all true doctrine and to confute the false to correct al disorder priuate and publique and to informe men in the way of righteousnes Thirdly for that a Minister of the word is thereby made complet and perfect to euery duty of the ministery How doth this last reason hold Most strongly for there being required more of a Minister that must be the eye and mouth of the people themselues if it make him perfect it is much more able to giue them sufficient instruction And seeing the Minister is bound to disclose the whole counsell of God to his people Acts. 20.27 he being thereunto fully furnished out of the treasurie of the word of God it followeth that by him out of the Scriptures they may also be abundantly taught to saluation What other things doe you gather from these causes properties and effects of Scripture First that being able to make vs wise to saluation Math. 23.8 Joh. 5.39 Math. 15.9 we need no vnwritten verities no traditions of men no canons of Councels no sentēces of Fathers much lesse decrees of Popes for to supply any supposed defect of the written word or for to giue vs a more perfect direction in the way of life then is already put downe expresselie in the canonicall scriptures What els draw you from thence Iohn 12.48 Gala. 1.9 From hence and specially from that they are inspired of God I learne that they are the rule the line the squire and light whereby to examine and tryal iudgements and sayings of men yea of Angels and that they can not be iudged or sentenced by any And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches sentence doth horrible iniury vnto God whiles thereby they make the Churches word of greater credit then the word of God VVhat further doe you learn from hence Matth. 5.18 Psal 19.9 I learne from thence and especially in that it is a rule and a line that it is firme and stable and changeth not And therefore is a rule of steele and not as the Church of Rome imagineth it like a rule of lead which may be bowed euery way at mens pleasures But yet it seemeth dark and hard to be vnderstood and therefore not to be permitted but vnto those that are learned The cleane contrary is taught by the Apostle whē he affirmeth that Timothy was nourished vp in the Scriptures from his infancy For if little children are capable of it by the small vnderstanding they haue and lesse iudgement there is none so grosse which hath the vnderstanding of a man but may profit by it comming in the feare of God and inuocation of his name Hitherto we haue heard of the doctrine of the Scriptures what they are and what are the causes properties and effects of them us being they from whom only all doctrine concerning our saluation must be drawen and deriued What are the parts thereof It is either the doctrine of Works commonly called the Law of of Grace called the promise and sithence the comming of Christ the Gospell GAL. chap. 3. vers 17 18 19 c. to the 25. 17 And this I say that the Lawe which was foure hundred and thirtie yeeres after cannot disanull the couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect 18 For if the inheritance be of the Law it is no more by the promise but God gaue it vnto Abraham by promise 19 Wherefore then serueth the Law It was added because of the transgressions till the seed came vnto the which the promise was made and it was ordeined by Angels in the hand of a Mediatour THere being two parts of the Scripture before laid downe it followeth to speake of them apart and first of the Law tell me therefore VVhat is the drift of this place It sheweth two wayes wherein happines is recouered the works of the law and faith in the promise of grace that the Law is not that way whereby we can receiue the happines we haue lost How is that shewed For that the promise of grace whereby Abraham was iustified was 430. yeares before the Law and therefore that the Law which commeth after cannot make void the couenant of grace which it should doe if a man were iustified by the law But it may be said that the iustification by workes of the Law doth not make voide the promise of grace when as the matter is so handled as saluation commeth in part by the works of the Law Yes verely it is made voide for if saluation were before the Law was only by grace and now should be by works and grace then the promise of grace only should be made void And therefore the Apostle in the 18. verse doth shew that if it be of the Law it cannot be by the promise of grace Then it should seeme there is no vse of the Law seeing it doth not iustifie vs in all nor in part Not so for it was giuen to shew and discouer sin yea through the corruption of our nature to increase sin so farre is it from taking away sin How is that shewed By the manner of the giuing which was with such terror of thunder lightnings and smoke and fearefull sound of the trumpet as the people could not abide the voyce of God but were faine to desire that they might not heare the voyce of God but that Moses might bee a Mediatour to receiue it at Gods hands and they at his VVhat obserue you from that That the Law is terrible vnto vs by reason of our sinnes
any preparation required to the receiuing of the Sacraments Yes verily Exod. 3.5 1. Cor. 11.28 for seeing men ought to come with preparation to the hearing of the word they ought by so much more come to the Sacraments as God by them offereth greater grace then by the word alone What is the preparation that is required in one that commeth vnto the Sacraments The children of the faithfull excepted and that alone in the Sacrament of Baptisme whereof they ought to be partakers there is required to a worthie participation of the Sacraments knowledge and feeling VVherein ought this knowledge and feeling to consist In the Law and in the Gospell Seeing no man is able to know the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge and feeling necessarie It is necessarie first in the Law that hee bee able thereby to vnderstand the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of euerlasting death due thereunto and that he be able to applie both these that is the sin and wages thereof to himselfe How far is the knowledge and feeling of the Gospell required First that hee vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able to applie the the same to himselfe What ariseth from this knowledge and feeling to a further preparation thereunto Mat. 3.13 Acts 8.36 Luk. 22.15 A great and earnest desire to bee made partaker of them VVhat duties are required in the action of receiuing them First a graue and reuerent behauiour Secondly an attentiue heed for comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat is to bee done after the partaking of the Sacraments Out of the feeling of the gratious worke of God by them to reioyce with thankesgiuing or to enter into iudgement with our selues and to humble our selues for our want of feeling the fruit the Sacraments doe present vnto vs. And as we ought to bee humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in them so yet ought we not therefore to bee altogether dismaied for as the sicke man feeleth not the nourishment of his meate because of his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensiblie feele the working of God by them through the weakenesse of faith which is in them And although we cannot feele it immediately yet after by the fruits wee shall be able to discerne of our profiting How many Sacraments are there There are two onely 1. Cor. 12.13 1. Cor. 10.1.2.3 1. Tim. 6.8 Galat. 3.27 1. Cor. 10.16 for first the two seales assure vs of all Gods graces as of our regeneration entrance and engrafting into Christ so of our growth and continuance in him and therefore we need no more Secondly when the number of Sacraments were most necessary as vnder the Law they had but two wherefore we need require no more Thirdly hauing meate drinke and cloth we ought therewith to be content now by the Sacrament of our entrance our spiritual clothing is sealed vnto vs and by that of our growth is sealed our feeding therefore those fiue other of Matrimonie of Orders Pennance Confirmation and of extreame vnction whereof the two latter coined by the Papists to bee made Sacraments are superfluous the other of them are agreeable to the Word but without the nature and number of Sacraments So much of the number of the Sacraments VVhat is the first of those two Baptisme VVhat is Baptisme It is the first Sacrament of the Gospell Tit. 3. whereby our regeneration or new birth or our entrance and ingrafting into Christ and the body of Christ which is his Church is sealed vnto vs. Why call you it the first Sacrament Mat. 28. Exod. 12.48 Because hee saith that after they haue taught men to beleeue they should be baptized thereby to bee enrolled amongst those of the houshold of God or entred into the number of the Citizens and Burgesses of the heauenly Ierusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their deaths and let them receiue the Lords Supper twice or thrice in a yeere whereas this is the first Sacrament of the Couenant How often is this to be done Ephes 4.5 Once only for they are heere charged to administer Baptisme not Baptismes And although in the Hebrues there be made mention of Baptismes Heb. 6.2 yet that is not to teach that one ought to bee often baptized but to declare the outward baptisme of the water and the inward of the spirit which we receiue at one time Act. 2.41 Secondly it is said the Church continued in prayer and breaking of bread not in baptizing Thirdly it is a pledge of our new birth now a man being borne but once hath no need of this Sacrament but once Mat. 28.19 VVhy is it said that we are baptized into the name of the father the sonne and the holy Ghost Mat. 28.19 Act. 11.26 Because by Baptisme wee being consecrated to God are ioyned to him to beare his name as a wife beareth the name of her husband How is our coniunction with God wrought In children by the secret working of Gods spirit in riper yeeres by faith for being naturally after the fall cut off from God wee are as it were ingrafted into him againe as new plants and incorporate as Malchus eare once dismembred Luk. 22.50.51 was againe by the power of our Sauiour Christ set into his head VVhat is Baptisme to this ingrafting A Seale and a pledge of it wherein is grace exhibited and not the ingrafting or incorporation it selfe considering that we are baptized in the right onely of being members of Christ before though ordinarilie we are actually ingrafted by the Sacrament not by force simplie of the worke done but as it is Gods ordinance and a seale of his couenant VVhat ariseth of our vnion with God Another vniting of vs to the Church as a yong hence ingrafted on an arme of a tree is both one with the arme and tree it selfe What fruit ariseth of this vnion A new birth wherof we being once partakers can neuer be depriued What is the outward matter in Baptisme Water VVhat proportion is there of the visible element with the inuisible grace First the whole action of Baptisme Galat. 3.3 sealeth vp vnto vs our regeneration and putting on of Christ which is our receiuing into the house of God What after The couering of the childs head with water Rom. 6. is a seale that the childs sinnes are couered Secondly as the water doth wash and
hearing the word preached doth easilie bewray the great negligence and small obedience of the rest How is it shewed in the loue towards our neighbor In that we must loue him as our selfe which as it is so much the lesse then the former as man is inferior to God so wee being not able to accomplish it are much lesse able to fulfill the other How shall that be tried By examination of our selues in some particular as for example whether wee loue a stranger being our vtter and most deadly enemy as our selues which no man euer did nay a common man or to be playner euen our dearest friend as we doe our selues which cannot be found Looke Deut. 28.53.56 c. Wherefore that rotten righteousnesse of the Papists cannot stand VVhat profit ariseth of the second vse That by it as by a glasse we may the easier see and being shortly contriued we may better remember all our duties both to God and man it being as a Card to see countries easie to be caried about with vs. VVhat may you gather of this 1. Tim. 1.4.5 That sith the end of the Law is Loue all idle questions are to be left as vnprofitable not seruing to the practise of the same VVhy is the loue of God called the first and greatest Commandement Because wee should chiefly regard our duties to God and to bee most carefull to vnderstand his worship Why is the second table said to be like vnto the first For that they goe so hand in hand that no man can performe the one vnlesse hee accomplish the other which Iohn plainely teacheth in his first Epistle and fifteenth Chapter What is to be said of those that seeme to keepe the one and care not for the other If they will seeme to serue God aright and are not charitable they are meere hypocrites and if they deale vprightly with their neighbour and haue no loue of God they are profane politickes and very Atheists IER chap. 31. vers 31 32 33 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel with the house of Iudah 32 Not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord. 33 But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in then hearts and will be their God and they shall be my people 34 And they shall teach no more euery man his neighbor and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and will remember their sinnes no more WHat followeth to be spoken of The couenant of grace Seeing by the couenant of nor his life euerlasting is propounded what need is there that the couenant of grace should be set before vs Because as hath beene said the couenant of works cannot through the infirmitie of our flesh giue life vnto any And therefore if God should iustifie any by it he should be vniust as one that should giue the kingdome of heauen to wicked men Seeing the nature of a couenant is to reconcile and ioyne those together which are at variance as we see in the example of Abraham and Abimelech Laban and Iacob why is this called the couenant that can make no reconciliation betweene God and vs Although it be not able to reconcile vs yet it doth make way to reconciliation by another couenant neither is it meet strictly to bind Gods couenant with men to the lawes or couenants of one man with another for amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14.31.32 but God neither able to bee hurt or benefited by vs seeketh vnto vs for peace What is the couenant of grace Act. 16.30.31 That God will giue vs life euerlasting through Christ if we beleeue in him How are they conuinced by the giuing of this couenant which seeke righteousnesse in the law or old couenant Heb. 8.7 Because thereby they make God vnwise that would enter into a new and second couenant if the former had beene sufficient Of how many sorts is this It is either the old or new Testament VVhat is the old Testament It is the couenant of God vnder shadowes to giue life euerlasting by faith in Christ that was to come What is the new Testament It is the couenant of God without shadowes to giue life euerlasting by faith in Christ that is come Are these Testaments diuers They be in substance the same but in maner they differ What are the parts of this couenant of God Two the one is the couenant that God maketh with vs the other is the couenant that we make with God What is the summe of that couenant God maketh with vs That he will be our God What gather you from this couenant of God The surname of God as it is in diuers places and namely Exod. 3.15 What is properly ment when it is said the God of your fathers the God of Abraham the God of Isaac and the God of Iacob The singular glory and priuiledge of Gods people Heb. 11.16 in that God is content to take his surname of them Why is this surname added For that it is a fearefull thing to thinke of the proper name of God alone vnlesse this bee added to it whereby he declareth his loue and kindnes to vs. IOH. 1.14 And the Word was made flesh c. WHereupon dependeth the performance of this couenant of grace On the second person in Trinitie Christ Iesus the onely sonne of God What are we to consider in him First his Person secondly his office What haue we to consider in his person First his Godhead that maketh the person Secondly his manhood which hath subsistence in the person of the Godhead What say you of his Godhead That he is the onely naturall sonne of the most high and eternall God his father his word character and image God coessentiall and coequall with the father and the holy Ghost Doe you then hold that he is and is called the son of God in regard of his Godhead Yes verily and not according to his manhood according to the Apostle who saith that hee is without father according to his manhood Heb. 7. and without mother according to his Godhead It seemeth he is called the sonne of God in respect of his humane nature in the generation whereof it is said that the holy Ghost did that which fathers doe in the naturall generation especially seeing he is therefore said the sonne of the highest No but onely in regard of the eternall generation otherwise there should bee two sonnes one of
spirit Because the spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Another difficultie is that it seemeth by these words that the spirit of adoption and sanctification proper to the faithfull may be lost whilest he exhorteth that we should not quench the spirit By no meanes but as God doth assure the faithfull of their continuance in him so he doth declare by these exhortations that the onely meanes whereby he will nourish this holy fire in vs is to take heed vnto the preaching of the word Now to returne to this matter I demand Is it not lawfull to separate these meanes Matth. 19. In no case for that which God hath ioyned together no man may separate Now doth it appeare more euidently that God hath 〈◊〉 those together Because hee saith by the Prophet that this is the couenant he will make with his people to put his spirit and word in them Esa 59.21 and in all the posterity of the Church What doe you heere learne That no man is to content himselfe to thinke hee hath the spirit and so to neglect the word because they goe together Who are by this condemned The Anabaptists Papists and Libertines which ascribe to the spirit that which they like Ioh. 14.26 although wickedly seeing the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the word What other sort of men is heere condemned Mark 4.1.2 c. compared with Esa 2.1.2 c. 2. Pet. 3.15.16 The Stancarists who esteeme the word to be fit to catechise and initiate or enter vs in the rudiments of religion but too base to exercise our selues continually in it whereas the Prophets and Apostles most excellent men did notwithstanding exercise themselues in the Scriptures Are none saued without hearing of the word Rom. 8.9.14 Yes for first children which are within the couenant haue the spirit of God Matth. 2. without the ordinary meanes of the word and Sacraments Secondly some also of age and places where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as some natural fooles madmen or deafe home to shew that God is not tied to meanes What must we heere take heed of That we presume not vpon this sith that notwithstanding this secret working of God yet it is as vnpossible to come to heauen if hauing the meanes and capacitie of receiuing them we contemne the meanes as it is Impossible to haue a haruest Matth. 13. 1. Pet. 1. where no seed time hath gone before or to haue children without the parents seed seeing amongst such the spirit of God doth onely worke faith by the preaching of the word MAT. chap. 13. vers 3. 3 Then he spake many things to them in parables saying Behold a sower went forth to sow c. vnto the ninth and after from the eighteenth to the twentie foure Proceed to the diuers working of Gods spirit in his Church First it is in things common to the godly with the wicked secondly in things proper to the godly What are the things common to both First in the couenant of grace secondly in the couenant of workes What are the things common to both in the couenant of grace First to vnderstand something of the word of grace and to giue consent vnto the same with some delight in the knowledge thereof If they vnderstand it how is it that one sort are said not to vnderstand They haue some vnderstanding but it is said to be none because it is no effectuall knowledge for they come without affection and goe away without care What haue we heere to obserue First to take heed not to deceiue our selues in a bare profession or light knowledge of the word and that we come to heare it with zeale and depart with care to profit Secondly to beware also of the great subtilty of Satan who as a swift bird snatcheth the word out of vnprepared hearts euen as also doth a theefe which taketh away whatsoeuer he findeth loose What second thing is common to both To haue delight in the word and a glimpse of the life to come What difference is there betweene a godly ioy and this This is like the blaze of the fire and is neuer full and sufficient whereas the godly ioy is aboue that in gold and siluer Secondly the wickeds delight is for another purpose then is the godlies for it is only to satisfie a humour desirous to know something more then other whereas the godlies ioy is to know further to the end they may practise Why is it said they haue no roote Because they vnderstand the things but are not grounded vpon the reasons and testimonies of the word Proceed now to the third sort They are they which keepe it it may bee with some suffering of persecution yet the thornes of couetousnesse or of wordly delights ouergrow the good seed and make it vnfruitfull So much of things common to both pertaining to the couenant of grace Now declare the like in the couenant of workes First the wicked may confesse their faults Exod. 9.29 Acts 24.25 1. Sam. 24.17 Mark 6.20 Numb 23.14 Secondly bee pricked in conscience with a terror of them Thirdly to be sorie for them Fourthly to doe many things that are taught Fiftly to desire to die the death of the righteous and all these onelie for feare of iudgement whereas the godly confesse are pricked are sorry c. because they haue offended a louing God and a gratious Father and doe not some things but all they are commanded and desire to bee saued to the end they may glorifie God Are not three parts of the foure in the Church likely to be condemned by this parable No in no case for it is but curious and an vncomfortable doctrine it being a farre different thing to haue three sorts of wicked men in foure sorts and to haue thrice as many of one sort So much of the things common to the godly with the wicked What are things proper to the godly Two things first the receiuing of the seed in a good heart secondly the bringing foorth of fruit with patience What is here meant by receiuing of the seed into a good heart By the seed is meant the word of promise whereby God hath said hee will bee mercifull vnto vs in Christ By the receiuing into a good heart is meant the receiuing of it by faith in Christ What is faith A perswasion of my hart that God hath giuen his Sonne for me and that he is mine and I his Where it is
said that the seed must be receiued into a good heart it may seeme that a man hath a good heart before he receiueth that seed Doubtlesse naturally they are all alike and there is neuer a barrell better hearing as they say but as the face answereth to the face in the glasse so one of the sonnes of Adam is like another in their natiuitie they haue by their parents Why then are they said to haue a good heart Iames 1. It is called a good heart in respect of Gods changing it by the ingrafted word and by these words he putteth difference betweene the fruits of the former and the fruites of this last for that there is no difference in the outward shew of fruits but onely in regard that those fruits proceeded from an vncleane heart and this from a heart which is clensed How must wee approoue our selues that wee bee good ground By good fruits What are the fruits Either pertaining to the couenant of grace or of works What are those that pertaine to the couenant of grace First free accesse to God Secondly Rom. 5. the loue of God shed into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God whereof ariseth that we call God father and hope for the inheritance with patience which is a patient waiting for the performance of Gods promises What are those that pertain to the couenant of works Repentance which is a changing of al the powers and faculties of the soule and members of the bodie effected by loue which commeth from faith What things follow First Sacraments secondly censures ROM 4.10.11 10 How was it then imputed when hee was circumcised or vncircumcised not when he was circumcised but when hee was vncircumcised 11 After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was circumcised that he should be the father of all them that beleeue not being circumcised that righteousnesse might be imputed to them also What is a Sacrament Exod. 12.6 Luke 1. â—9 It is an action of the whole Church wherein by outward things done according to the ordinance of God inward things being betokened Christ is offered to all and exhibited to the faithfull for the strengthening of faith in the eternall couenant Why call you it an action Because it is not a bare signe alone but a worke Why call you it an action of the whole Church Because it is a publicke action and appertaineth to the whole Church for it is a greater indignitie for the Sacraments to be administred in priuat houses then for the ciuil iudgement which is open and publicke Also the sacrifices vnder the law were not so excellent as these yet was it not lawfull to offer them in priuat houses What haue we to consider in this that there be in the Sacraments certaine outward things Gal. 3.1 Luke 22.19 1. Cor. 11.24 Rom. 4.11 That they are ordained to the end that by comparing and conferring them with the things which are inward they might helpe First our vnderstanding in which regard they are as it were image or glasses Secondly our remembrance in which respect they are monuments Thirdly and especially the perswasion of our hearts by reason whereof they are seales and pledges What doctrine is here to be gathered First what roote of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeue is in vs that the word and oath of God is not sufficient to plucke vp but that we must haue such aides Secondly the mercie of God that applieth himselfe to our weakenesse Thirdly what miserable men they are that refuse the Sacraments VVhat haue we to consider in these outward things which the Lord hath ordained in the Sacraments The wonderfull wisedome of God that hath chosen base and common things for so high and singular mysteries whereas hee might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vs in the Sacraments where there is great difference betweene the time of the Law and of the Gospell How may we more cleerely and distinctly consider of these things which are ministred in the Sacraments By considering the persons that minister and that which they minister VVho are the persons The Ministers especially 1. Cor. 4.1 representing vnto vs the Lord whose stewards they are VVhat belongeth to the Ministers office The chiefe part of consecration of the elements which is partly in declaring the institution of the Sacraments partly in going before in prayer to God which consisteth first in praising God who hath ordained them for the reliefe of mens weakenes and then in suing to God that he would make them effectuall to that end Is not the nature and substance of the elements changed by this consecration In no case although the qualitie bee altered in separating them from a common to a holy vse Matth. 3.11 which lasteth as long as the action is in hand for the Ministers cannot giue any thing but that which is outward How then commeth it to passe that the outward elements which the minister giueth haue the names of the spirituall things they set forth Gen. 2. Gen. 17. Exod. 12. Exod. 12.5 It is ordinary and vsuall in the Scripture to giue the name of the thing signed signified to the signe as it is called the tree of life which was but a signe of life And in the Sacraments of the old Testament circumcision is called the couenant and the Lambe or kid the Passeouer wherof onely they were signes What is the cause that moueth the Lord to grace the outward signes in the Sacraments with the names of the things signified First because of the resemblance and similitude of the elements and the things signified in which respect they are called signes Secondly to shew the vnseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called seales Doe they seale nothing else but the promise of God vnto vs Yes they seale also our promise vnto God that we take him only for our God and Redeemer whom alone by faith wee rest vpon and whom wee will obey What is further the office of the Minister To giue the Sacraments which he hath consecrated to those to whom they belong So much of the persons What is that which is administred First the visible creatures ordained for signes and figures of Christ as vnder the time of the Gospell water bread and wine which God hath made choice of both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally vsed of all nations and tongues in the world Secondly they liueliest represent the inuisible things that is Christ with all his benefits which God onely giueth Matth. 3.11 as the Minister doth giue the outward things Is there