mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
the name of Adam was comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam Gen. 5. 2. and last of all the Apostle used the word here signifying both man and woman What reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof It seemeth not to stand with the Justice of God to punish us for the sin that we never did Our first parents by Gods appointment were to stand or fall in that triall not as singular persons only but also as the head and root of all mankind representing the persons of all that should descend from them by naturall generation and therefore for the understanding of the ground of our participation with Adams fall two things must be considered First that Adam was not a private man in this businesse but sustained the person of all mankind as he who had received grace and strength for himself and all his posterity and so lost the same for all For Adam received the promise of life for himself and us with this condition if he had stood but seeing he stood not he lost the promise of life both from himself and from us and as his felicity should have been ours if he had stood in it so was his transgression and misery ours So that as in the second Covenant the righteousnesse of the second Adam Christ Jesus the Mediatour is reckoned to those that are begotten of him by spirituall regeneration even those that beleeve in his name although they never did it so in the first Covenant the sinne of the first Adam who herein sustained a common person is reckoned to all the posterity that descend from him by carnall generation because they were in him and of him and one with him Rom. 5. 15 16 17 18 19. Secondly that we all who are descended from Adam by naturall generation were in his loyns and a part of him when he fell and so by the law of propagation and generation sinned in him and in him deserved eternall condemnation therefore as two Nations are said to be in the womb of Rebekah Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham Heb. 7. 9 10. who was not born some hundred years after so is it here Thus we see that as by the act of generation in leprous parents the parents Leprosie made the childrens and the slavish and villanous estate of the parents is communicated unto all the off-spring for a man being a slave his progeny unto the hundred generation unlesse they be manumitted shall be slaves even so the naturall man howsoever he thinketh himself free yet in truth he is sold under sin and is the very servant of corruption and in that state shall for ever remain unlesse the Son doe make him free Joh. 8. 33 34. 36. Rom. 6. 17. 19 20. 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King do not only thereby hurt and disgrace themselves but also stain their whole bloud and lose their honour and Inheritance from themselves and from their children for by our Law a man being attainted of High treason the attaint of bloud reacheth to his posterity and his children as well as he lose the benefit of his Lands and Living for ever unlesse the King in favour restore them againe as God in his mercy hath done unto us Then it appeareth that by propagation from our last parents we are become partakers of the sin of our first parents Even so and for the same transgression of our first parents by the most righteous Judgement of God we are conceived in sin and born in iniquity and unto misery Ps. 51. 5. for men are not now born as Adam was created but death doth reign over them also that sinned not after the like manner of the transgression of Adam Rom. 5. 14. that is over infants who are born in sin not by imitation but by an inherent corruption of sin even as we see the young Serpents and Wolves that never stung men or devoured sheep are notwithstanding worthy to die because there are principles of hurtfulnesse and poysonsomnesse in them How is it shewn that babes new born into the world have sin In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb goe straight into the grave What is then the naturall estate of man Every man is by nature dead in sin as a loathsome carrion or as a dead corps and lieth rotting and stinking in the grave having in him the seed of all sins Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof declare first what sin is It is defined in one word 1 Joh. 3. 4. to be the transgression of the law namely a swerving from the law of God making the sinner guilty before God and liable to the curse of the law Gen. 4. 7. Seeing by the law sinne is and the law was not before Moses Rom. 5. 13. it seemeth there is no sin untill Moses When it is said the law was not before Moses it is to be understood of the law written in the Tables of stone by the finger of God and other laws Ceremoniall and Politicall written by Moses at the commandement of God for otherwise the law the Ceremoniall law excepted was written in the heart of man and for the decay therof through sin taught by those to whom that belonged from the fall unto Moses Is every breach of the Law of God sin Yea if it be no more but the least want of that God requireth Rom. 7. 7. Gal. 3. 10. And doth every sin the very least deserve the curse of God and everlasting death Yes verily because God is of infinite Majesty and dignity and therefore what so toucheth him deserveth endlesse wrath wherefore Purgatory and our owne satisfaction for small sinnes is vain How many sorts of sins are there Sin is either imputed or inherent the one without us and the other within us What is the sin Imputed Our sin in Adam in whom as we lived so also we sinned for in our first parents as hath been shewed every one of us did commit that first sinne which was the cause of all other and so we all are become subject to the imputation of Adams fall both for the trasgression and guiltinesse Rom. 5. 12. 18. 19. 1 Cor. 15. 22. What sins are Inherent in us They doe either defile our nature or our actions the one called Originall sin the other Actuall Col. 3. 9. For every one naturally descending from Adam beside the guilt of that first sin committed in Paradise first is conceived and born in original corruption Ps. 51. 5. Secondly living in this world sinneth also actually Gen. 6. 5. Esay 48. 8. yea of
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
to his elect It hath three adjuncts or properties First it is free without desert Secondly it is great without comparison Thirdly it is constant without any end How is the love of God said to be free It is free two wayes first because nothing caused God to love us but his own goodnesse and grace and therefore Saint John saith that his love was before ours 1 John 4. 7. Secondly it is free because God in loving us did not regard any thing that belonged to his own commodity for as David saith he hath no need of our goods but onely to our owne salvation he loved us Psal. 162. Wherein doth the greatnesse of Gods love appear to his Elect It appeareth two wayes First by the meanes which God useth to save us by that is the death of his Son and so John setteth forth his love 1 John 3. 16. when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if he should say so vehemently so ardently so earnestly so wonderfully did he love us that for our salvation he spared not his own only begotten Son but gave him to the death of the Crosse for our salvation What else doth set forth the greatnesse of Gods love towards us The consideration of our own selves for he did not only give his only Son to death for us but it was for us being his enemies and this circumstance is used by the Apostle to expresse the same Rom. 5. 7 8. Where find you it written that Gods love is constant and perpetuall That is manifestly shewed in these Scriptures following Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature and therefore is God called love in the Scriptures 1 John 4. 8. What use must we make of Gods love First it filleth our hearts with gladness when we understand that our God is so loving and love it self and what is this but the beginning of eternall life if eternall life consist in the true knowledge of God as our Saviour Christ saith John 17. 3 Secondly out of the knowledge of this love as out of a fountain springeth the love of God and our neighbour for S. John saith he that loveth not knoweth not God for God is love 1 Joh. 4. 8. Thirdly when we consider that God loveth all his creatures which he made it should teach us not to abuse any of the creatures to serve our lusts and beastly affections for God will punish them which abuse his beloved as he punished the rich glutton which abused the creatures of God Luk. 16. Fourthly we are taught to love all the creatures even the basest of all seeing that God loveth them and for the love he beareth to us he made them and we must if we love them for Gods sake use them sparingly moderately and equally or justly to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves to this end we are forbidden to kill the damme upon her nest and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn Deut. 25. 4. 1 Cor. 9. 9. Fiftly we are taught from hence to love mankind better then all other creatures because God doth so and therefore we must not spare any thing that we have that may make for the safety of his body and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good because our good God doth so Sixtly from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe before other men because Gods love is greater to his elect then to the reprobate and this doth the Apostle teach us Gal. 6. 10. Seventhly whereas Gods love is freely bestowed upon us this teacheth us to be humble and to attribute no part of our salvation to our selves but only to the free love of God Eightly from hence ariseth the certainty of our salvation for if Gods love was so free great when we were his enemies much more will it be so and constant also to us being reconciled to God by Jesus Christ Rom. 5. 10. What is the mercy of God It is his mind and will always most ready to succour him that is in misery or an essentiall property in God whereby he is meerly ready of himself to help his creatures in their miseries Esa. 30. 18. Lam. 3. 22. Exod. 33. 19. Why adde you this word meerly To put a difference between the mercy of God and the mercy that is in men for their mercy is not without some passion compassion or fellow-feeling of the miseries of others but the mercy of God is most perfect and effectuall ready to help at all needs of himself But seeing mercy is grief and sorrow of mind conceived at anothers miseries how can it be properly attributed to God in whom are no passions nor griefs Indeed in us mercy may be such a thing but not in God mercy was first in God and from him was derived to us and so he is called the Father of mercies 2 Cor. 1. 3. and when it came to us it was matched with many infirmities and passions but it is improperly attributed to God from our selves as though it were first in us Declare then briefly what things of perfection are signified by this word mercy in God By the name of mercy two things are signified in God properly First the mind and will ready to help and succour Secondly the help it self and succour or pity that is then shewed Where in the Scripture is mercy taken the first way Those places of Scripture are so to be understood wherein God doth call himself mercifull and saith that he is of much mercy that is he is of such a nature as is most ready to free us from our evils Where is it taken in the other sense for the effects of mercy In Rom. 9. 15. where it is said God will have mercy on whom hee will have mercy that is he will call whom he will call hee will justifie whom hee will hee will pardon whom he will and will deliver and save from all their miseries and evils whom he will and these be the effects of Gods mercies Again in Exod. 20. 6. it is so taken From whence springeth this mercy of God The essence and beeing of God is most simple without any mixture or composition and therefore in him there are not divers qualities and vertues as there be in us whereof one dependeth upon another or one differs from another but for our capacity and understanding the Scripture speaketh of God as though it were so that so we may the better perceive what manner of God and how good our God is Well then seeing the Scriptures doe speak so for our understanding let us hear whereof this mercy commeth The cause is not in us but only in God himself and
hell for those that should trouble themselves with such vain and idle questions August lib. 1. Confess Chap. 12. What is that he hath revealed unto us concerning that he did before the beginning of the world Besides the inward works of the three Persons of the blessed Trinity whereof we have spoken and the mutuall delights which they took one in another and glory which they gave one to another this externall act of his is revealed unto us in the Scriptures that he hath in himselfe decreed all things together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof What then be the parts of Gods Kingdome The decree determining all things from all eternity and the execution thereof fulfilling the same in time for as from eternity he decreed so in time and everlastingly he accomplisheth all things unto the full execution of that his decree 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. 135 6. So that the first is an eternall the second a temporall work of God What is the decree It is that Act whereby God from all eternity according to his free will did by his unchangeable counsell and purpose fore-appoint and certainly determine of all things together with their causes their effects their circumstances and manner of being to the manifestation of his own glory Psal. 99. 4. Mat. 10. 29. Rom. 9. 20 21. 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15. What gather you of this that Gods decree is defined by his most perfects wâ—ll First that the things which he decreeth are most perfectly good Secondly that we must not subject his decree to our shallow and base capacity or measure it by our reason considering that the will of God from whence the decree cometh is unsearchable What be the parts or kinds of Gods decree That which God hath decreed concerning all his creatures generally for the declaration of his power wisdome and goodnesse in their creation and preservation and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures Angels and Men to declare the glory of his grace and justice What note you in the former That God according to his good pleasure hath most certainly decreed every both thing and action whether past present or to come and not onely the things and actions themselves but also all their circumstances of place and time meanes manner and end so that they shall not come to passe in any other place or time then he hath ordained and then and there they shall come to passe necessarily Psalm 99. 4. Acts 27. 20 21 22 23 24 25 26 27. 31 32 33 34. Doth this necessity take away freedome of will in election or the nature and property of second causes No but onely brings them into a certain order that is directeth them to the determined end whereupon the effects and events of things are contingent or necessary as the nature of the second cause is so Christ according to his Fathers Decree dyed necessarily Acts 17. 3. but yet willingly and if we respect the temperature of Christs body he might have prolonged his life and therefore in this respect may be said to have died contingently What consider you in the especiall decree which concerneth the good or evill of the principall creatures The fore-appointment of their everlasting estate and of the means tending thereunto the former whereof is called Predestination What is Predestination It is the speciall decree of God whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven or shame in hell What creatures come within this decree Both Angels 1 Tim. 5. 21. Matth. 25. 41. and Men 1 Thess. 5. 9. Rom. 9. 13. 22 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14. What is the cause of this decree Only the meer will and free pleasure of God to dispose of his own work as he will Rom. 9. 21. Jer. 5. 14. 18. 22. Esay 64. 8. What manner of decree is this It is a deep and unsearchable an eternall and immutable decree Rom. 11. 32. Eph. 1. 4. Is this decree certain and unchangeable Yea it must needs be so because it is grounded on the eternall and unchangeable will of God and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be encreased or diminished John 13. 18. 2 Tim. 2. 19. How then doth Moses wish himselfe to be blotted out of the book of life Exod. 32. 32. He speaketh conditionally if it were possible to declare his love to Gods glory and his people as Paul did Rom. 9. 3. But if Gods decree cannot be altered then we may be secure and not care how we live No more then we may neglect and forsake our meat and drink because the tearm of our life is fore-appointed the end and the means are joyned together of God and cannot be separated by any man What are the parts of Predestination Election and Reprobation 1 Thess. 5. 9. Rom. 9. 13. 22 23. VVhat is Election It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessednesse for the praise of his glorious grace and goodnesse 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22 23. Eph. 1. 4 5 6. 9. Is there no cause reason or inducement of election in the elected themselves None at all it is wholly of free-grace without respect of any goodnesse that God fore-saw in us 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in and of himself as having discerned himself from others and God should not be the cause of all good nor should his counsell be incomprehensible Is not Christ the cause of our Election No not of Gods decreeing of it for that he did of his own free-will but of the execution of it that is our salvation is for and through Christ. What tokens have we of our Election A true faith and a godly life What use are we to make of our Election First it is our great comfort that our salvation standeth by Gods eternall decree that cannot be changed and not in our selves that daily might lose it Secondly it sheweth Gods infinite mercy that before we were or had done good or evill he elected us rather then others as good as wee Thirdly it should make us love God all our life to our uttermost for his love to us Fourthly it is a help against al temptations of Satan or our doubting nature and also against all afflictions and contempt of the world Rom. 8. 38 39. Fiftly it serveth to humble us that we had nothing of our selves for our salvation but it freely came from God
to bewail the losse of that happy estate with blaming our selves for our sin in Adam Thirdly to learn how grievous a thing sinne is in Gods sight that procured man this dolefull change Fourthly to labour and gasp to be heirs of the heavenly Paradise purchased for the elect by Christ by which we shall eat of the Tree of life Rev. 2. 7. Thus far of the state of innocency what is the state of corruption and misery The fearfull condition whereinto in Adam all mankind fell Eccles. 7. 29. by transgressing and violating that Covenant of works which God made with him at the beginning For man continued not in his integrity but presently transgressed that holy law which was given unto him willingly revolting from Gods command through Satans temptation into many sinnes by eating the forbidden fruit and so by the disobedience of one sin reigned unto death and death went over all Rom. 5. 12. 18. What are we then to consider herein First Adams fall Secondly the wretched estate he threw all his posterity into In what place of Scripture is the History of Adams fall handled In the third Chapter of Genesis the six former verses whereof setteth out the transgression of our first parents which was the original of all other transgressions the rest of the Chapter declareth at large the things that followed immediately upon this transgression How was the way made unto this fall of man By Gods permission Satans temptation mans carelesnesse and infirmity in yeelding thereunto What action had God in this businesse He permitted the fall of man not by instilling into him any evill Jam. 1. 13. 1 John 2. 16. or taking from him any ability unto good But first suffering Satan to assail him 2 Sam. 24. 1. with 1 Chron. 21. 1. Secondly leaving man to the liberty and mutability of his own will and not hindring his fall by supply of further grace 2 Chro. 32. 31. Was then God no cause of the fall of our first Parents None at all but as hath been said having created them holy he left them to themselves to fall if they would or stand if they would in respect of their ability as a staffe put on an end right doth fall without the furtherance of the man that setteth it right yet came it to passe not only by the permission of God but also by his secret Decree thereby to make way for the manifestation of his Power Justice and Mercy for being able to bring good out of evill as light out of darknesse he ordereth in his great Wisdome the fall of man to the setting out of the glory both of his mercy in those that shall be saved in Christ and of his Justice in those that shall perish for their sins Rom. 11. 32. yet without wrong to any being not bound to his creature to uphold him by his grace from falling Rom. 11. 35. What hand had Satan in procuring the fall of man Being himself fallen upon a proud envious and murtherous mind he deceived our first parents by tempting them to sinne to the end he might bring them into the like estate with himself and as in this respect he is said to have been a murtherer from the beginning Joh. 8. 44. so doth he ever since seek to do what hurt he can to mankind moving them still to sin against God and labouring to bring them to damnation What doe you observe herein His envy of Gods glory and mans happinesse together with his hatred and malice against mankind whom as a murtherer doth his enemy he hateth and laboureth to destroy What gather you from this attempt of his against our first parents in the state of Innocency That Satan is most busie to assail them in whom the image of God in knowledge and holinesse doth appear not labouring much about those which either lie in ignorance or have no conscience of walking according to knowledge as those that are his already What Instrument did Satan use in tempting man He used the Serpent as an Instrument to deceive the woman and the woman for an Instrument to tempt the man Gen. 3. 1. 2 Cor. 11. 3. 1 Tim. 2. 14. Why did he use those outward Instruments and not rather tempt their fancy and affection inwardly It seemeth that in their integrity he could not have that advantage against them in those things whereunto they were made subject by their fall Why did he chuse rather to speak by a Serpent then by any other Beast Because it was the fittest that God permitted him and wisest of all the beasts of the earth especially possessed by him to deceive man Gen. 3. 1. It was of all other beasts the subtillest and fittest to creep into the Garden unseen of Adam who was to keep the beasts out of it and to remain there without being espyed of him and creep out again when he had done his feat If there were craft before the fall then it seemeth there was sinne Craft in beasts is not sin although the word here used signifyeth a nimblenesse and slinesse to turn and wind it self any way in which respect it seemeth the Devill chose this beast before any other What learn you from thence That the Devill to work his mischief is exceedingly cunning to make his choice of his Instruments according to the kind of evill he will solicite unto Matth. 7. 15. 2 Cor. 11. 13 14. 1 Tim. 2. 14. But wee doe not see that hee commeth any more in the body of Serpents He may and in the body of any other beast which the Lord will permit him to come in Howbeit our case in this is more dangerous then that of our first parents for now he useth commonly for Instruments men like unto us and familiar with us which he could not doe before the fall Eph. 6. 12. Rev. 2. 10. Why did Satan assail the woman rather then the man Because she was the weaker vessel which is his continuall practice where the hedge is low there to goe over Luk. 5. 30. Mar. 2. 16. Mat. 9. 11. 2 Tim. 3. 6. and might afterwards be a fitter means to deceive and draw on her husband What are we to consider in his tempting of the woman First the time which he chose to set upon her Secondly the manner of the temptation What note you of the time First that it was immediately or not long after the placing of them in that happy estate which teacheth how malicious the wicked one is who if he could let would not suffer us to enjoy any comfort either of this life or of that to come so much as one poor day Secondly that he came unto her when she was some space removed from her husband that hee that should have helped her from and against his wiles might not be present to heare their conference whence we learn that the absence of wives from their husbands who should be a strength unto them is dangerous especially that we absent not our selves from the means
to bee plainer even our dearest friend as we doe our selves which cannot bee found Deut. 28. 53 56. c. and therefore the righteousnesse of the Papists is a rotten righteousnesse and such as will never stand with the righteousnesse of God What profit ariseth of the second use That by it as by a glasse wee may the easier see and being shortly contrived we may the better remember our whole duty both to God and man it being as a Card or Mappe of a Countrey easier carried about with us Seeing then that the whole summe and maine end of the Law is Love what gather you thereof That which the Apostle exhorteth unto viz. To leave all idle questions as unprofitable and to deale in those matters onely which further the practise of love 1 Tim. 1. 4 5. Why is the love of God called the first and greatest Commandement Matth. 22. 38. Because we should chiefely and in the first place regard our duties to God and be most carefull to understand his will and to worship him 1 John 4. 20. In which respect the first Table is put before the second as being the principall How may it appeare that our duties to God are to be preferred before the other towards our Neighbour First by the inequality of the persons offended because it is worse to offend God than man Acts 4. 19. Secondly by the punishment assigned in the Scriptures For the breaches of the first Table are to be more severely punished than the breaches of the second As he that revileth the Magistrate shall beare his sinne but hee that blasphemeth God shall bee stoned to death 1 Sam. 2. 25. Num. 24. 11. 14. What gather you of this The crafty practices of Papists who would make men beleeve that the chiefest godlinesse and most meritorious good workes of all required in the Law of God are the workes of the second Table as Charity Almes-deeds c. thereby deceiving the people to enrich themselves Are all the duties of the first Table greater than all the duties of the second No unlesse the comparison be equally made for the morall duties of the second Table being perpetuall are greater than the Ceremoniall duties of the first being temporall whereunto agreeth That God will rather have mercy than sacrifice Hos. 6. 6. Matth. 9. 13. When doe you count the comparison equall When they are compared in like degrees as the chiefe Commandement of the first Table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter Thus if we compare the greatest with the greatest and the meanest with the meanest the duties and breaches of the first Table are greater than the duties and breaches of the second But though the principall service of the one be greater than the principall service of the other if the comparison be not made in the same degrees as if for example the murther of a man be compared with the least abuse of the name of God or Adultery with the least breach of the Sabbath these of the second Table are greater Why is the second Table said to be like unto the first Matth. 22. 39. For that they goe so hand in hand together that no man can performe the one unlesse the other as St. John teacheth So Ephes. 1. 2. chap. fourth and fift For whosoever keepeth the first Table well cannot but keep the second and whosoever keepeth the second must needs keep the first What is to be said of those that seeme to keep the one and care not for the other If they will seeme to serve God and are not in Charity they are meere hypocrites and if they will seeme to deale uprightly with their neighbour and have not the love of God in them they are prophane Hypocrites and very Atheists Wherein else doe the Tables agree First in that they are both perpetuall Secondly in that they are both perfect Wherein doe the Commandements of the first Table agree In this principally that they concerne the worship of God and containe our whole duties towards him How are they divided They either respect the root of this worship as the first or the branches thereof as the three following For the fountaine worship of God is prescribed in the first Commandement the meanes of this service in the other three Why did God enjoyne his worship in foure Commandements That we might the better know and retaine them in mind or otherwise might be left the more without excuse What is common to these foure Commandements of the first Table That every one hath his severall reason annexed yet with this difference that the first hath his reason going before the Commandement and the other three have it following Have not the Commandements of the second Table their reasons also Yes verily in the Scriptures but for brevity they are omitted in the Decalogue Why are the reasons of the Commandements of the first Table rather set down then of the second First that we might know that there is no lesse light left in us of the worship of God then of the duties wee owe to our neighbours Secondly to teach us that as all obedience should bee grounded upon Reason and Knowledge so especially that which concerneth Gods worship What gather you of this That those are greatly deceived who thinke it sufficient if they have the Commandements by heart or can say them by roat Why is the reason of the first Commandement set before which in all the other commeth after Because it serveth not onely for a reason of this Commandement but also for a Preface to all the ten for it hath a reference to them all and is a reason to urge the observance to every one of them In what words is it expressed In these words of God Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt and out of the house of Bondage How prove you this to be a Reason and not a Commandement as some doe thinke First because it is commonly used for a reason of other Commandements Exod. 20. 5. 7. Lev. 19. 36. 37. Secondly because it hath not the forme of a Commandement Thirdly sith the other three Commandements have their reasons added it is unlikely that the first and chiefest should have none How is this Preface set as a reason to enforce the observation both of the first Commandement and of all the rest Thus If I bee the Lord the God which brought thee out of the land of Egypt thou must take me for the Lord thy God alone and keep all my Commandements But I am the Lord thy God which brought thee out of the land of Egypt therefore thou must take mee for thy God alone and keep all my Commandements What ground of obedience is there laid in this Reason That this Law is to be obeyed because it proceedeth from him
true and verifying by deed what we undertake Psal. 15. 4. 24. 4. What is here meant by Judgement A due consideration both of the nature and greatnesse of an Oath wherein God is taken to witnesse against the soule of the swearer if he deceive 2 Chron. 1. 23. and of the due calling and warrant of an Oath whether publicke being demanded by the Magistrate whether perill to the swearer Gen. 43. 3. 2 Sam. 24. 22 23. or private in case of great importance when the truth cannot otherwise be cleared Exod. 22. 11. 1 Sam. 20. 17. 2 Cor. 1. 23. What Considerations are then to be had in taking of an Oath 1. Whether the Party we deale with doubt of the thing we speake of or no. 2. If the Party doubt whether the matter whereof we speake be weighty and worthy of an Oath 3. If it be weighty whether the question or doubt may be ended with truly and verily or such like naked asseverations or by doubling our asseverations as our Saviour Christ did for then by his example we ought to forbeare an Oath Mat. 5. 37. 4. Whether there be not yet any other fit meanes to try out the matter before we come to an Oath 5. Whether he for whose cause we give the Oath will rest in it and give credit unto it for otherwise the Name of God is taken in vaine Heb. 6. 16. 6. Whether the matter is of importance and there is no other tryall but an Oath And then we must have our minds wholly bent to sanctifie the Name of God by the Oath we take and thinke upon the greatnesse of Gods power to punish Oathes taken amisse and to blesse the true use of them How are we to sweare in Righteousnesse 1. In a due forme which must be no other then Gods Word alloweth viz. by God alone not by any creature or Idoll Deut. 6. 13. Isa. 65. 16. Zeph. 1. 5. Jer. 12. 16. Mat. 5. 34 c. Although in lawfull Contracts with an Infidell or Idolater we may admit of such Oathes whereby he sweareth by his false Gods 2. To a right end which is the glory of God Isa. 45. 23. with Phil. 2. 11. the good of the Church and peace amongst men Heb. 6. 16. What Persons may lawfully take an Oath Such only as have weighty matters to deale in and therefore it is altogether unlawfull for Children to sweare as also because they cannot thinke sufficiently of the dignity of an Oath No Atheist or prophane man should sweare because either they beleeve not or they serve not God Rom. 1. 19. In women Oathes should be more seldome then in men in Servants then in Masters in poore then in rich because they deale not in so weighty matters What are the speciall abuses of an Oath 1. The refusing of all Oathes as unlawfull which is the errour of the Anabaptists 2. A rash and vaine Oath where there is no cause of swearing when upon every light occasion we take up the name of God and call him for a witnesse of frivolous things by usuall swearing Mat. 6. 24. Jam. 5. 12. Jer. 23. 10. 3. Superstitious or Idolatrous Oathes when we sweare by an Idoll or by Gods creatures Zeph. 1. 5. Amos 8. 14. as by the masse our Lady bread salt fire and many fond trashes whereas God never appointed the creatures for such uses 4. A counterfeit and mocking Oath 5. A passionate swearing whereby we call God for a witnesse of our furious anger 1 Sam. 14. 39. 2 King 6. 31. 6. Outragious and blasphemous swearing 7. Perjury when God is called for a witnesse of an untruth by forswearing Isa. 48. 1. Zach. 5. 4. which is 1. When one sweareth that which he himselfe thinketh to be false Lev. 19. 12. Secondly When he sweareth and doth not performe his Oath 2 Chron. 36. 13. 8. Taking a lawfull Oath without due reverence and consideration So much for the right use and abuse of an Oath Declare now further how the Name of God is taken in vaine in regard of his Properties and Attributes 1. By seldome or never breaking forth into such Confession or declaration of Gods power wisdome justice mercy c. as our selves and others might thereby be stirred up the more to be thankfull unto him and to stay upon him Psal. 40. 9. 2. By abusing his Properties and by carnall carelesse and contemptuous speaking of them 2 King 7. 2. How is Gods Wisdome touched here By calling it into question and by prying into the hidden Counsels of God as when a man undertaketh to foretell future things and events How is his Justice 1. By passing over his Iudgements without notice 2. By Cursings and imprecations wherby we make our selves Iudges and attribute that to our selves which is due to God 3. By misconstruing and perverting his Iudgements How is his Mercy 1. By passing over of his benefits without due notice taken and not observing and recounting what speciall mercies he hath vouchsafed us in particular Psal. 66. 16. 103. 2 3 c. How is the Name of God taken in vaine in respect of his Works and Actions 1. By not seeing God in his Works Acts 17. 27. 2. By lightly passing over of Gods great Works of Creation Preservation Redemption as also of other his Mercies and Iudgements and not glorifying God for that which may be seen in them 3. Vaine and foolish thoughts concerning the Creatures whereby a vertue is attributed unto them which God never gave unto them as all ghessing of future things by the Stars by a mans face and hands the counting it a prodigious token that a Hare should crosse our way c. 4. Not using the Creatures as we ought nor receiving them to Gods glory with thanksgiving As when a man giveth not thanks to God for his meat and drinke but doth thinke them to come without Gods providence which is a fearfull taking of Gods Name in vaine 5. Cavilling at the Doctrine of Predestination Rom. 9. 19 20. and not admitting the depth of his Counsels Rom. 11. 33 34. 6. Murmuring at Gods Providence under the names of Fortune chance and fate c. Job 3. 23 c. 7. Evill thoughts towards our brethren which are afflicted as when we see one visited by God either in body goods or both we are alwayes ready to thinke the worst of him viz. That God executeth these punishments on him for his sins when as God may doe it either to exercise the faith and patience of the party afflicted as in Job or to stirre others to compassion and pity or else to set forth his owne glory as we may see verified in the example of the blind man in the Gospell Joh. 9. 2 3. 8. Abuse of Lots Esther 3. 7. Prov. 16. 33. How is Gods Name taken in vaine in regard of his Word 1. By not speaking of it at all Deut. 6. 7. Psal. 37. 30. 2. By foolish and fruitlesse speaking of it or abusing any
to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all
our hearts far from him Isa. 29. 13. 2. Shamelesse impiety when turning our eares from his precepts he turneth away his from our prayers Prov. 28. 9. 3. Senselesse impenitency when the cry of our sins unrepented of drownes the voice of our prayers that are offered Zach. 7. 13. 4. Mercilesse cruelty when we either cause or suffer the afflicted to cry without hearing the Lord hearing us cry in our affliction without helping Gen. 42. 22. What is the generall subiect of our requests Good or evill Good to obtaine it and evill to remove or prevent it Col. 1. 9. 2 Thes. 3. 1 2. That wherein we pray for good things is called supplication 1 Tim. 2. 1. That wherein we pray against evill is called Deprecation What doe you meane by Good or Evill Whatsoever is helpfull or hurtfull either for soule or body goods and graces sins and sorrowes mercies and judgements in spirituall or in carnall things Phil. 1. 9. Luke 18. 13. Dan. 9. What gather you hence 1. That as Prayer is the key of the heart to open all our necessities unto God Iames 2. 9. so it is also the key of his treasury to obtaine his mercies from him Mat. 7. 7. 2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever Rom. 8. 26 27 32. and that so long as we can pray the greatest evill cannot hurt us Ionah 2. 1. 2 Cor. 12. 7 8. nor the greatest good without Prayer can ever bee profitable unto us 1 Tim. 4. 5. Are we only bound to pray for our selves by request for good and against evill things No we are also bound to pray likewise for others which kinde of prayer is called Intercession 1 Tim. 2. 1 2. What is Intercession It is the sute of the heart unto God for the good of others As Abraham prayed for Abimelech Gen. 20. 17. Jacob for his sonnes Gen. 49. Paul for the people 1 Thes. 1. 2. and they for him Why doth the Lord require this duty of us 1. For communicating our gifts and his graces James 5 5. 14 15. 2. For nourishing our love 3. For increase of our comforts 4. For mutuall support and reliefe in all crosses What gather you hence That all such persons as are linked together in neerest bonds of societie are also mutually bound to discharge this duty 1 Tim. 2. 1 2. James 5. 10. As first in the houshold of Faith the stronger is to pray for the weaker that he faile not Phil. 1. 9. and the weaker for the stronger that hee fall not 2 Thes. 3. 1 2. Secondly the Soveraigne for the Subject that he may obey in piety and loyalty 2 Cor. 6. 13 14. The Subject for the Soveraigne that he may rule in righteousnesse and religious policy 1 Tim. 2. 1 2. and so in all societies whether of publick assemblies or private families Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19. What followeth of all this Strong consolation that when we finde small power or comfort in our prayers the Lord hath ordained that we may seeke and finde both in the prayers of his Church and children James 5. 14 15. Acts 12. 5. 7. You have now spoken of the first part of Invocation namely Petition what followeth The second which is Praise and Thanksgiving 1 Thes. 5. 18. What is this Praise and Thanksgiving It is a reverent calling upon the name of God wherein the heart being cheared with some taste of his goodnesse acknowledgeth all from his mercy and purposeth all for his glory Luke 10. 21. 1 Chron. 29. 10 11 12 13. And it is either in praising all his goodnesse wisedome power and mercy and generally for the government of his Church or for those particular favours that by Petition wee have received from his mercifull hand Whence doth this duty of praise arise As Petition ariseth from the feeling of our miserie so praise from the feeling of Gods mercy Petition beggeth what we want and praise acknowledgeth what and whence we have it Rev. 15. 3. 1 Chron. 29. 12. What gather you hence That when the Lord hath granted unto us our Petitions we are forthwith bound to render unto him his due praises Exodus 15. 1 Psalme 66. 19 20. Wherein doth this duty of praise specially consist 1. In emptying our selves of all worthinesse Gen. 32. 10. 2. In acknowledging him the author of every good gift and fountaine of living waters James 1. 17. Jer. 2. 13. 3. In speaking good of his name unto others Psalme 40. 9 10. 4. In rejoycing before him in all his mercies Deut. 26. 11. 5. In resolving to bestow all for his honour and service 1 Chro. 29. 2 3. Wherefore doth the Lord require praise and thanksgiving at our hands First because it is the fairest and sweetest fruit of true Piety Psal. 92. 1. Secondly it entirely preserveth Gods glory Thirdly it boweth the heart to true humility Fourthly it is the condition of the Covenant when he gives and wee receive any mercy Psalme 50. 15. Fiftly it provoketh others to faithfulnesse and cheerefulnesse in Gods service Psalme 95. 1. Sixtly it maintaineth the intercourse of mercies and duties betwixt God and man What be the properties of true praise 1. It must be faithfull without glossing with a simple not with a double heart Psalme 145. 18. 2. It must be plentifull Psalme 18. 1 2. If God give his mercies by showers we may not yeeld our praises by drops 3. It must be cheerfull 1 Chron. 29. 14. hee gives freely and wee must offer willingly for he loves a cheerefull giver 2 Cor. 9. 7. 4. It must be powerfull with the best measure with the best member Psalme 81. 1 2. 5. It must be skilfull in the best manner suting his severall properties with their due praises according to the nature of the present blessings Ex. â—5 2. 3. Psal. 144. 1 2. 6. It must be continuall as long as his mercy endureth and life lasteth Psal. 146. 1 Thes. 5. 18. What meanes may we use to attaine unto this duty 1. Serious consideration of the great things hee hath done for us so vile creatures 1 Sam. 12. 24. 2. To desire to taste Gods love in the least of his mercies Genesis 28. 20 21. 3. To give him a taste of our love in the best of our services Psalme 116. 12. 4. To rest content with our allowance and estate wherein he hath set us Phil. 4. 11. 5. To compare our estates with many of Gods Saints who want many comforts which we enjoy and feele many sorrowes which wee feele not Psalme 147. 20. 6. To be faithfull in all Talents and fruitfull in all graces will be great meanes to make us praise God in all his mercies Matth. 25. 23. Phil. 1. 11. What motives have we to provoke us to this praise 1. It is a good comely and pleasant thing to praise God Psal. 147. 1. 2. It is his will thus
sinnes and increase of faith Zach. 12. 10. Mark 9. 24. 5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ Rom. 8. 15 16. and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion unto the severall sins and debts of every day and moment of our life 6. We pray for remission of sin not as intending our selves to undergoe the punishment or any part thereof Jer. 14. 7. But contrariwise that the whole debt which is properly the punishment as hath been shewed may be accepted at the hands of Christ our Surety and we fully discharged and acquitted so that nothing may remaine on our account but the righteousnesse of Christ Psal. 3. 8 9. whereby the favour and kingdome of God is purchased for us So much of Petition What is set downe in the reason A true note to certifie us whether our sinnes are forgiven us or not by that we forgive or not forgive others that have offended us Doth this reason binde God to forgive us No otherwise then by his gracious and true promises this being a necessary consequent and fruit of the other and not a cause For when we say As we or for we also forgive c. we argue with the Lord not for merit but from the modell of Gods grace in us Matth. 6. 14 15. which being incomparably inferiour to the mercy and love of God and yet disposing us to forgive and let fall in regard of hatred or private revenge Rom. 12. 19. any wrongs and injuries of our brethren against us may both stirre up the compassion of the Lord towards us his children Neh. 5. 19. and assure us of the attaining of this our request Iames 2. 13. And therefore that we may not be destitute of so important an argument Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God and to assure our selves of successe we desire of God a portion of that mercy which is so abundant in him that we may be tenderly affected one towards another forgiving one another even as God for Christs sake forgiveth us Eph. 4. 32. Col. 3. 13. But seeing God alone forgiveth sinnes Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt How is it said that we forgive sinnes We forgive not the sinne so far as it is sinne against God but so far as it bringeth griefe and hinderance unto us we may forgive it Are we hereby bound to forgive all our Debts No verily we may both crave our debts of our debtors and if there be no other remedie goe to Law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgive them being free from anger and revenge yet so that if our Debtors be not able to pay we are bound in a duty to forgive them or at least to have a conscionable regard of their inability How is this reason drawne From the lesse to the greater thus if we wretched sinners upon earth can forgive others how much more will the gracious God of heaven forgive us Matth. 5. 7. 6. 14 15. if we having but a drop of mercy can forgive others how much more will God who is a sea full of grace 1 Iohn 2. 10. 3. 14. especially when we by forgiving sometimes suffer losse whereas from God by forgiving us nothing falleth away Wherein appeareth the inequality between our debt unto God and mans debts unto us First in the number our debts to God being compared to ten thousand mens debts to us to one hundred Secondly in the weight our debts to God being compared to ten thousand Talents mens debts to us to an hundred pence How riseth this great inequality in the weight From the great inequality between God and man for if to strike a King be much more hainous then to strike a poore boy what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered out of this reason That we should daily pray unto God that he would mercifully worke in us a mercifull affection and give us loving and charitable hearts towards all men free from malice and revenge and desirous of their salvation And that as this is a testimony to our hearts that God will forgive us if we for his sake can heartily forgive such as have offended us so on the other side if we can shew no favour unto others we can look for none at the hands of God And therefore to pray without forgiving such as have offended us were not onely a meere babling but also a procuring of Gods wrath more heavily against us which condemneth the hypocrisie of many which assuring themselves in great confidence of the forgivenesse of their sinnes yet cannot finde in their hearts to forgive others end so by mocking the Lord bring a curse upon themselves in stead of a blessing seeing heart and hand and mouth should goe together What further learne we by this reason That as our forgivenesse is nothing unlesse the danger of imprisonment be taken away which inability of paying the debt doth draw with it so it availeth us nothing to have our sinnes forgiven us of God unlesse the punishment also bee forgiven Contrary to the Papists who teach that sinne and the guilt thereof is taken away by Christ but that we must satisfie for the punishment of it wherein they make God like unto those hypocrites here also condemned who will seem to forgive and yet keepe a prick and quarrell in their hands watching all occasions of advantage which say they will forgive but not forget So much of the former Petition belonging to the life to come What are the words of the latter which is the sixt and last Petition of the Lords Prayer And lead us not into temptation but deliver us from evill Matth. 6. 13. Luke 11. 4. What is the summe of it In it we pray for sanctification and strength against our sinnes that sinne may not onely be pardoned unto us but daily mortified in us Rom. 6. 1 2. and we either kept by the providence of God from temptations Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations so do we also pray that by the same power we may be raised up to new obedience For under one part of sanctification that is the avoyding and mortifying of sinne is implyed the other part also which is ability unto new obedience 2 Cor. 7. 1. Rom. 6. 11. What is here to be observed in regard of the order that this Petition consequently followeth upon the former That therefore to strengthen our faith for the obtaining of this Petition we must be assured of the former that seeing God hath
religious abstinence commanded of God whereby we forbeare not onely the use of meat and drinke but also of all other earthly comforts and commodities of this life so far as necessity and comelinesse will require to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment may grounded upon the promise of God more earnestly and fervently call upon God either for the obtaining of some singular benefit or speciall favour we have need of or for the avoiding of some speciall punishment or notable judgement hanging over our heads or already pressed upon us Acts 16. 30 31 32. 14. 23. 2 Chron. 20. Joel 1. 2. 12. 16. Is there any necessity of this exercise of Fasting Yes verily in that it is necessary to humble our selves under the mighty and fearefull hand of God and to afflict our soules with the consideration and conscience of our sins and the punishment due unto them unto which this outward exercise of Fasting is a good aid for howsoever the kingdome of God consisteth not properly in the matter of meat and drink whether used or forborne Rom. 14. 17. yet fasting as an extraordinary helpe unto the chiefe exercises of Piety hath the warrant and weight of a duty as well from precepts as examples both out of the old Testament Lev. 23. 27. c. Joel 2. 22. Esa. 22. 12. and the new Mat. 9. 14 15. Acts 13. 3. And our Saviour Christ Luke 5. 35. doth expressely say that the time shall come when his Disciples shall fast where both by the circumstances of the persons and of the time the necessity of fasting is enforced How so By the persons for that the Apostles themselves had need of this helpe of Fasting for their further humiliation and by the time for that even after the Ascension of our Saviour Christ when the graces of God were most abundant on them they should have neede of this exercise What is gathered hereof That it is a shamefull thing for men to say that Fasting is Iewish or Ceremoniall What do you gather in that our Saviour would not have his Disciples to fast till after his Ascension His singular kindnesse in that hee would not suffer any great trouble or cause of Fast to come unto them before they had strength to beare them or were prepared for them When is the time of Fasting As oft as there are urgent and extraordinary causes of Prayer either for the avoiding of some great evill or notable calamity 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy or speciall benefit at the hand of God Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth Luke 5. 34. that it must not be when he who is as it were the Bridegroome is with his Disciples to furnish them with all manner of benefits they had need of we are taught that the time is when any great calamity is hanging over us or falne upon us whereby the gracious presence of Christ is taken from us or when there is any weighty matter to be taken in hand What gather you hereof That the fast of Popery is foolish which is holden at set times whether the time be prosperous or not prosperous whether the affaires bee common or ordinary or whether they be speciall or extraordinary When then is this religious exercise of Fasting to be performed of Christians When God calleth upon us for this duty by the occasions arising from his providence and our owne necessities Matth. 9. 15. What are those occasions whereby the Lord calleth us to fasting They are generally two as hath been noted viz. 1. Evills which being felt or feared we desire to remove or prevent as sins 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin Est. 4. 16. Jonah 3. 7. Mat. 17. 21. 2. Good things spirituall Acts 10. 30. or outward Neh. 1. 4. which we desire to enjoy and therefore doe thus seek them and prepare our selves for the receiving of them When is this Fast to begin and end As in all holy rests after preparation Luke 23. 54. it is to begin in the morning of the day of the Fast and to continue to the morning of the day following Marke 16. 2. Luke 24. 1. It seemeth by this that the Law of Fasting will not suffer a man to sup the night of that day when the Fast is holden The Fast is so long continued as hath been said but so as there bee that refreshing whereby health may be preserved for such as bee sick or weake are to take somewhat for their sustenance thereby to bee better able to serve God in the Fast provided that they doe not abuse this to licence of the flesh Is it of necessity that the Fast should alway begin in the morning and continue untill morning No It may be from morning to evening Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe Lev. 23. 32. and according to the greatnesse of the affliction the Fast is to bee prolonged even to the space of three dayes as appeareth by the examples of the Iewes Est. 4. 16. Paul Acts 9. 9. What are the kinds of Fasting It is either publick or private What is the publick Fast It is when for a generall cause the Churches doe fast viz. when the Governours and Magistrates Joel 2. 15. stirred up by consideration of common sinnes Neh. 9. 1 c. Calamity Jonah 3 7 8. necessities or businesse of great importance doe in the name of God blow the trumpet and call a solemne assembly or assemblies in which case he that obeyeth not is culpable before God and man Lev. 23. 29. And it is either more publick when all Churches fast generally or else lesse publick when some particular Churches are humbled in fasting What is the private Fast When upon the view either of publick causes considered of by such as are in Authority Ezek. 9. 4. Ezek. 13. 17. or of the like but more private occasions as domesticall or personall c. a Christian is moved either with his family or speciall friends Zach. 12. 12. 1 Cor. 5. or by himselfe solatary Matth. 6. 17. to humble himselfe before the Lord for it is more or lesse private lesse private as when a particular house more private when a particular person is humbled in fasting Is there any difference in the manner of holding of a publike and private Fast Yes in a publike Fast the sorrow and griefe ought to be declared openly to the view of all which ought to be covered as much as may be in the private Fast wherein the more secrecy is used the greater proofe is there of sincerity and hope of blessing wherefore our Saviour Christ reproveth the private Fast of Hypocrites that would outwardly appeare to men to fast and commandeth the contrary Matth. 6. 16 17. Whom doth God call to this exercise of Fasting All
therein of the things common to the godly with the wicked What are the things proper to the godly signified by the good and fruitfull ground 1. The receiving of the seed in a good heart 2. The bringing forth of fruit with patience Luke 8. 15. What is there meant by receiving the seed into a good heart By the seed is meant the word of promise whereby God hath said he will be mercifull to us in Christ By the receiving it into a good heart is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart it may seeme that a man hath a good heart before he receiveth that seed Doubtlesse naturally they are all alike and there is never a barrell better herring as they say but as the face answereth the face in the glasse so one of the sons of Adam is like another in their nativity they have by their parents till they be regenerated And therefore it is called a good heart in respect of Gods changing of it by the ingraffed word James 1. 21. and by these words he putteth difference between the fruits of the three former and the fruits of this last For that there is no difference in the outward shew of fruits but only in regard that those fruits proceed from an uncleane heart and these from a heart that is cleansed How may we know that we have true faith and so approve our selves that we are good ground By good fruits which are the effects of faith What are the effects of faith Reconciliation and sanctification Rom. 8. 1 2 3. Eph. 2. 6. Col. 2. 1 2 3. the fruits of the former are set downe Rom. 4. 1 2 3 4. The fruits of the latter are repentance and new obedience which have been already declared What speciall tokens observe you out of the former whereby we may discerne a justifying faith from the faith of the worldlings The end of our faith being the salvation of our soules which shall be at the day of judgement if we can willingly forsake father and mother sister and brother wife and children and abandon the world and say Come Lord Jesus come quickly we may assure our selves we are in a happy case What speciall marks of justifying faith observe you out of the latter 1. To be zealous of Gods glory 2. To love Gods children for these be the speciall effects of our holy faith What is the Word further compared with and likened unto The Apostle Peter 1 cap. 2. ver 1 2. compares it unto milke As new borne babes desire the sincere milke of the Word that ye may grow thereby teaching us that the VVord is not only of use for our begetting unto God but for our daily nourishment that we may grow in grace and in the knowledge of our Lord Iesus Christ 2 Peter 3. 18. so it is called a light a lanthorne and is appointed to be our guide our Counsellor our Comforter c. Is this meant only of the Word preached Doubtlesse the blessing of God both in an especiall manner wait upon that ordinance when it is said That when Christ ascended up on high he gave gifts to men some Apostles Ephes. 4. 12. and some Pastors and teachers for the gathering of the Saints for the edifying of the body of Christ yet withall the reading of the Word with Prayer and diligence is of singular use and benefit and commended unto us by our Saviour Search the Scriptures Iohn 5. 39. and how readest thou Luke 10. 26. and by the example of the Bereans who searched the Scriptures daily and examined the things they heard in the publick ministery of them Acts 16. 11. So much of the Word What are the dependances annexed to it Sacraments 1 Cor. 10. 3 4. and Censures Matth. 18. 15. 1 Cor. 5. the one sealing the Promises the other the threatnings of the Gospell What are Sacraments The seales of the Promises of God in Christ wherein by certaine outward signes and sacramentall actions confirming the same commanded by God and delivered by his Ministers Christ Iesus with all his saving graces is signified conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace Rom. 4. 11 1 Cor. 11. 23. to instruct assure and possesse us of our part in Christ and his benefits Gal 3. 27. and to bind us to all thankfull obedience unto God in him Rom. 6 4. Was not Gods Word sufficient What need have we of Sacraments This argues our infirmity and manifesteth Gods great love and mercy who for the furthering of our understanding hath added visible signes to his word that our eares might not onely bee informed of the truth but our eyes also might more plainly see it and for the greater strengthning of our faith vouchsafeth to confirme the covenant of grace unto us not onely by promise but also by outward seales annexed thereunto The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will And if he in his perfection needed a token of Gods favour which was the tree of life how much more wee that are corrupt and sinfull if we were Spirits or Angels wee should not need these helpes but sith God knowing our frailties and what is best for us hath given us these seales to our further comfort let us use the receipt of so skilfull a Physitian unlesse wee will hasten our owne deaths How doth God by the Sacraments assure us of his mercies in Christ By the exhibiting to the worthy receiver by such outward signes whether Elements or Actions as himselfe for the reliefe of our weaknesse hath prescribed whole Christ God and men with all his benefits 1 Cor. 10. 4. in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Doe they seale nothing else but the promise of God unto us Yes they seale our promise unto God that we take him onely for our God and Redeemer whom alone by faith wee rest on and whom we will obey How doe they binde us unto God Wee receiving them as pledges of his infinite love in Christ doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty Col. 2. 6 7. and for his sake one to another Eph. 4. 3 4 5. Describe yet more largely what a Sacrament is A Sacrament is an Ordinance of God wherein by giving and receiving of outward Elements according to his will the promises of the Covenant of grace made in the bloud of Christ being represented exhibited and applyed unto us are further signed and sealed betwixt God and man Or it is an action of the whole Church wherein by certaine visible signes and outward things done according to Gods institution inward things being betokened Christ with all his benefits is both offered unto us and received by us offered I say to all in the Church but exhibited
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
another 10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies Who are to be partakers in this Sacrament All baptized who are of yeeres and sound judgement to discerne the Lords body ought to repaire to this Sacrament But those onely come worthily who professing the true faith have duely examined and prepared themselves Esa. 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgement are shut from his Sacrament which are not alwayes from the other of Baptisme May none be admitted by the Church to the Supper of the Lord but such as have these things in them which God requireth at their hands Yes those who having knowledge doe make profession of Religion and are found guilty of no great error or crime unrepented of What if any thrust themselves to the Lords Table who are ignorant or guilty of such crimes They are to be kept back by the discipline of the Church What is to be performed by every Christian that he may worthily partake of the Lords Supper There must be a carefull preparation before the action great heed in the whole action and a joyfull and thankfull cloze and shutting of it All which must be performed as well by the Minister as the people For there is great difference betwixt our Saviour Christ the first deliverer of this Sacrament and all other Ministers he having no battel of the Spirit and flesh in him but being always prepared unto every good worke had no need of these things but other Ministers have as much need thereof as the people How are we to prepare our selves to this Sacrament By due search and triall of our own soules whether we can finde in our selves the things which God doth require in worthy Communicants How may we performe that By fitting our mindes framing our hearts thereunto 1 Cor. 10. 15 16 11. 28 How may we sit our mindes By examining our wisdome and knowledge both of Gods will in generall and of the nature and use of this holy Sacrament in particular whether we can give a reason of the representation of Christ in bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ and of the eating and drinking of the elements with the partaking of the spirituall things Rom. 4. 11. 1 Cor. 10. 3. and 4. 16 17. How may our hearts be framed for the feeling of the vertue and power of this Sacrament 1. By weighing with our selves what need we have of it and what benefit we may reape by it 2. By examining of our faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. Iames 4. 8. attended with true love of God Zach. 12. 10. and of our brethren 1 Cor. 16. 14. 3. By servent invocation praying for a blessing upon this Ordinance of God Matth. 26 26. How may we finde what need we have of this Sacrament Partly by our wretched estate by nature and partly by our weak estate by grace What may we finde by our estate by nature That being prone to all evill we had need of this Sacrament to nourish and preserve the life of grace new begun which otherwise by our own corruption might dye or decay in us 1 Cor. 10. 16. What need have we of this Sacrament for reliefe of our weak estate by grace That being weak in understanding and feeble in memory we may by the signes of Bread and Wine have our understanding bettered and memory confirmed in the death of Christ 1 Cor. 11. 24 26. What further need may we finde of it That being fraile in faith and cold in love we may by the same creatures as by seales and pledges have our faith further strengthned and our love more enflamed to God and Gods children What benefit then may we reape by the Lords Supper We see already that the benefit is great this Sacrament being as a glasse for the mind a monument for the memory a support of faith a provocation to love a quickning to obedience and a signe and seal of all the mercies of God in Christ Iesus How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits The heart must be purged by repentance and purified by faith 1 Cor. 10. 14 16. 21. Acts 15. 9. How may the heart be purified by faith If I have not only knowledge what Christ hath done for his chosen but a full assurance that whatsoever he hath done he hath done it for me as well as for any other 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20. What gather you hence That they onely are to present themselves at the Lords Table who after their baptisme are able to make a profession of the true faith and can finde that they truly believe in Christ seeing ignorant and unbelieving persons do rather eat and drink their own judgement than reap any benefit by this Sacrament 1 Cor. 11. 29 30 31. How may thy heart be purged by repentance If from my heart I do repent of my particular sins past and judge my selfe for them bewailing and forsaking them and frame the rest of my life according to Gods will 1 Cor. 11. 30 31. Gal. 6. 16. What learne you hence That it is dangerous for such as remaine in their old sins or after the Sacrament return unto them once to offer themselves to the Lords Table forasmuch as by this means they procure the wrath of God against them and those that belong unto them although not in condemnation in the world to come which the faithfull notwithstanding their unworthy receiving cannot come unto yet to fearefull plagues and judgements in this world It is not meet that we be free from all malice in our hearts when we come to the Lords Supper Yes it is for this Sacrament is a seal both of our conjunction with Christ and of our society one with another 1 Cor. 10. 17. and we must know that true repentance purgeth out malice amongst other sins and a sound faith worketh by love towards God and out Brethren Mat. 5. 22 23. Iames 1. 19 20 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action What is to be done by the communicant in the present action 1. They are to use reverent attention the better to apply the whole action harkning to the doctrine of the Sacrament delivered by the Minister joyning with him in his prayers making use of all the sacramentall actions and so commemorating the Lords death for the comfort and refreshing of their own souls 1 Cor. 11. 17. 26. 2. According as it is commanded all must take the Bread and Wine into their hands contrary to the superstition of divers which will have it thrust either into their mouthes or else take it with their gloves as if the hand of a Christian which God