mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
Rom. 3. 8. What is your third way of permitting To permit doth sometime signifie not to hinder and stop evil when we may and so God is said to permit sin because he could by his grace hinder and prevent sins that none should be committed and yet he doth willingly permit us in our nature to sin That God doth thus permit sin it is evident by these places of Scripture Psalm 81. 11 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto these places doe shew Rom. 9. 19. Esa. 46. 10. For what cause doth not God hinder sin but permit it Not without cause but that he may use our sins which is his infinite goodnesse and wisdome to his own glory for hereby his justice in punishing of sin and his mercy in pardoning of sin is made manifest and known to the great glory of God and praise of his Name Whether doth God alter his will at any time or no For the better understanding of this question we must consider two things First how many ways our will is changeable Secondly the causes that move us to change our wils Very well declare the first how many ways our wils are changeable The will of a man is changeable two ways First when we begin to will a thing which we did not will before Secondly when wee leave to will that vvhich vve vvilled before Now shew what be the causes thereof and first why a man doth will that which he willed not before The causes of these be two first our ignorance because we do know that to be good afterward vvhich vve knew not before to be good and then we vvill that vvhich we could not before for ignoti nulla cupido for of that vvhich is unknown there is no desire The second cause ariseth from the alteration of nature as if that vvhich vvas hurtfull to us at one time became profitable to us at another time then we will have that at one time which we would not another as for example in summer our will is inclined to cold places but in winter our will is altered and doth affect and desire the warm Whether is there any such cause in God to make him change his will or not No neither of these causes can be in God not the first for he doth most perfectly know all things from all eternity not the second for there is nothing in God for which any thing may be found to be profitable or hurtful he is always the same having need of nothing and therefore he cannot will any thing that is new to him and consequently his will is not changeable But what say you to the second way of changing our wils that is of leaving to wil that which before we had determined wherof cometh that For this there may be yeelded two reasons 1. We do change our wils of our own accord because the latter thing doth seem to us to be better then the former 2. Being constrained or against our minds we doe oftentimes change our wils because our first counsell was hindred by some crosse event that it could not have his due effect Whether are any of these two causes in God that for those he should change his will No God doth neither of his owne accord nor yet by constraint change his will but his decrees are and ever have been and always shall be fulfilled and none shall hinder the will of God for it doth always remain one and the same and this doctrine is most strongâ—y guarded and fenced with these places of Scripture Num. 23. 19. 1 Sam. 15. 19. Mal. 3. 6. Esa. 46. 10. Rom. 11. 29. Paul saith 1 Tim. 2. 4. It is the will of God that all men should be saved and come to the knowledge of the truth and yet all are not saved therefore Gods will is mutable If this place be under stood of Gods revealed will then the sense is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall salvation if they will beleeve in Christ but if it be understood of the secret will of God the sense may be three-fold First all men that is of all sorts and degrees he will have some Secondly so many as are saved all are saved by the will of God Thirdly God willeth that all shall be saved that is all the Elect for in the Scriptures this word all is put sometimes for the Elect without the Reprobate as Rom. 5. 18. Cor. 15. 22. What is there comprehended under the holinesse of Gods will Holinesse is a generall attribute of God in respect of all the speciall properties of his nature in respect whereof hee most justly loveth liketh and preferreth himselfe above all unto which most holy will must be referred both affections to speak according unto man as love and hatred with their attendants goodnesse bounty grace and mercy on the one side displeasure anger grief and fury on the other and also the ordering of those affections by justice patience long-suffering equity gentlenesse and readinesse to forgive What instructions doe you draw from the holinesse of God That as every one cometh nearer unto him in holinesse so they are best liked and loved of him and consequently it should breed a love in our hearts of holinesse and hatred of the contrary That this ought to kill in us all evill thoughts and opinions which can rise of God in our hearts seeing that in him that is holinesse it self there can be no iniquity Wherein doth the holinesse of God especially appeare In his Goodnesse and Justice Exod. 20. 5. 6. 34. 6 7. Nahum 1. 2 3. Jer. 32. 18 19. What is Gods goodnesse It is an essentiall property in God whereby he is infinitely good in and of himselfe and likewise beneficiall to all his creatures Ps. 145. 7. Mark 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9. How many wayes then is the goodnesse of God to be considered Two wayes either as he is in his own nature of himself simply good and goodnesse it selfe i. so perfect and every way so absolute as nothing can be added unto him or else as he is good to others both waies God is in himself a good God but especially for his goodnes towards us he is called a good God as a Prince is called a good Prince Shew how that is A Prince may be a good man if he hurt no man and liveth honestly c. but he is not called a good Prince except he be good to his subjects that is if he be not milde gentle liberall just a defender of the godly a punisher of the wicked so that the good may live a quiet and a peaceable life in all honesty and goodnesse so the Scriptures call God a good God because he is not only good in himself yea and goodnesse it self but also because he is good to others that is milde gracious mercifull
What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.
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
3. 4. but then most abominable Ezek. 23. 37 38. 4. The keeping a peece of the day not the whole or giving liberty to our selves in the night before the whole Sabbath be ended 5. The forbearing our selves but imploying others in worldly businesses for preventing of which sinne God is so large in naming of the persons which in this Commandement are forbidden to worke Why is there a particular rehearsall of these persons in this Commandement To take away all excuses from all persons in this Commandement for the Lord did see that such was the corruption of men that if they themselves did rest upon this day from labours they would thinke it sufficient not caring how they toyled out and wearied their servants at home with continuall labour as many doe so that it were better to be such mens Oxen then their servants so small care they have of their soules What is the speciall use of this rehearsall To teach us that all sorts and degrees of persons are bound to yeeld this duty unto God and that the Sabbath is to be kept both by our selves and those that doe belong unto us Was it not ordained also for the rest and refreshing of men and beasts especially Servants which could not otherwise continue without it That also was partly intended as may appeare by Deut. 5. 14. but not principally for the things here contained doe concerne the worship of God but that wearing and toyling out of servants and beasts is against the sixt Commandement and working is here forbidden that men might be the more free for the worship of God and therefore though servants had never so much rest and recreation upon other dayes yet they ought to rest upon this day in that regard Why is there mention made of allowing rest to the beasts First that we may shew mercy even to the beasts Prov. 12. 10. Secondly to represent after a sort the everlasting Sabbath wherein all Creatures shall bee delivered from the bondage of corruption Rom. 8. 20 21. Thirdly because of the whole imployment of men in the Lords service for beasts cannot be travelled or used in any worke upon that day unlesse man be withdrawne from Gods service yea though the beast could labour without mans attendance yet his minde would some time or other be carryed away and distracted thereby that it would not be so fit as it ought to be for Gods service To whom especially is the charge of this Commandement directed To Housholders and Magistrates who stand charged in the behalfe both of themselves and of all that are under their roofe and Government Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder That not only himselfe keep the Lords day but also his Wife Children and Servants as much as may be For as they serve him in the weeke dayes so he must see that they serve God on the Lords day What gather you of this That a Housholder should be as carefull of the Lords businesse as of his owne And if he will not keep such a servant as is not carefull in his ordinary worke much lesse should he keep any that will not be carefull in the Lords worke how skilfull soever he be in his owne What is the Magistrates part To see that all within his gates keep the Lords day Jo. 24. 15. even strangers though Turks and Infidels Neh 13. 15. causing them to cease from labour and restraining them from all open and publick Idolatry or false Worship of God much more all his owne Subjects whom he ought to force to heare the Word 2 Chron. 34. 33. So much of the first part of this Commandement touching our rest from all worldly businesses What followeth in the next place The second and greater part of this Commandement which is the sanctifying of this Rest and keeping it holy unto the Lord by exercising of our selves wholly in the service of God and performing the duties of that day Are we as strictly bound to these duties as the Jewes Yes verily and more then they because of the greater measures of Gods graces upon us above that which was upon them What is required of us herein To make the Sabbath our delight to consecrate it as glorious to the Lord Isa. 58. 13. and that with joy and without wearinesse Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day as nature will beare in holy Exercises What are these Exercises They are partly duties of Piety Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word Prayer singing of Psalmes and feeding our selves with the Contemplations of the heavenly Sabbath partly of mercy 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sicke and needy comforting the sad and such like How are these duties to be performed Hartly publick in the Church where the solemne worshipping of God is the speciall worke and proper use of the Sabbath Partly private out of the Church and that either secretly by our selves alone or joyntly with others What if we cannot be suffered to use the publicke meanes Such as are necessarily debarred from the publick duties must humble themselves before God mourning and sorrowing for this restraint Mat. 24. 20. Psal. 42. 6. 84. 1 2 3. and with so much more care and earnestnesse use the private meanes Psal. 53. 1 2. What is the first duty we are to performe in the publick Assembly To joyne in Prayer with the Congregation which is an excellent duty for if as Christ saith When two or three are gathered together in his Name he will grant their requests how much more will he heare his servants when two or three hundred are gathered in his Name What is the second To heare the Word read Luke 4. 16. Acts 3. 16. 15. 20. for blessed is he that readeth and they that heare the Word Rev. 1. 3. What is the third To heare the Word preached Luke 4. 16. 22. Acts 13. 14 15. 15. 21. 20. 7. What is the fourth To communicate in the Sacraments by being present when the Sacrament of Baptisme is administred unto others and by receiving the Sacrament of the Lords Supper our selves after a decent order in the appointed time Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptisme First that hee may give thanks to God for adding a Member to his Church Secondly that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized What is the fift duty to be performed in the Congregation Singing of Psalmes What is the sixt Exercise of the Discipline of the Church against offenders 1 Cor. 5. 4. What is the seventh Collection for the poore and Contribution for relieving the necessities of the Saints of God 1 Cor. 16. 1 2. where we are to give according to our wealths and the
to be honoured 1 Thes. 5. 18. 3. It is a duty of Saints and Angels both here hereafter Luke 2. 13 14. 4. It spreadeth abroad Religion magnifieth and sanctifieth him that is most high and most holy Psalme 145. 1 2 3. Esa. 8. 13. 5. It keeps the heart from swelling and the soule from surfeiting with Gods blessings 6. It fits the heart for further graces and provokes the Lord to fresh mercies What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things 1. Contentednesse Psalme 4. 11. 2. Cheerfulnes in the use of Gods blessings Deut. 26. 11. Psal. 63. 5. 3. Faithfulnesse in our duties both of our persons and places 4. Readinesse to draw others into the fellowship of Gods praise Psal. 66. 16. 135. 1. 5. Rejoycing in God even in the middest of many crosses Job 1. 6. Fruitfulnesse in good words and works John 15. 8. 7. A conscionable carefulnesse to take all occasions and use all means to seale up our love and set forth Gods glory So much of the principall parts of Invocation Petition and Thanksgiving Are we limited and bound in certaine words how and wherein to pray No verily but we have a prescript rule and perfect patterne of Prayer of all kindes left us in that prayer which our Saviour Christ taught his Disciples and in them all succeeding ages called the Lords Prayer What is the Lords Prayer It is an absolute Prayer in it selfe and a Prayer giving a perfect direction to frame all others prayers by It is thought by some not to be a Prayer but onely a platforme to direct all our Prayers by It is both a prayer which we both may and ought to pray and also a platforme of Prayer whereunto we are to conforme and by which we ought to square all ours and therefore as St. Matthew biddeth us pray after this sort Matth. 6. 9. so St. Luke biddeth us say Our Father c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated the other as the most excellent forme to be used of all Christians What is the platforme propounded in this Prayer whereunto we ought to looke It teacheth us both the manner how to pray and the matter for which to pray It teacheth us in all our prayers to whom and through whom and for what to pray Also what difference to make of the things we aske and with what affection we are to come unto God in Prayer What are the words of the Lords Prayer They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee Our Father which art in heaven c. What doe you observe here in generall That Prayer is to be made in a language which we understand for our Saviour Christ taught his Disciples here in a Tongue which they understood and not in an unknowne Tongue which condemneth the practice of the Church of Rome which teach the people to pray in an unknowne Tongue contrary to Christs practice here and the will of God who commandeth us to serve him with all our hearts and therefore with our understanding as well as our affection What are the parts of this prayer They are three 1. A Preface of compellation for entrance into prayer in the first words Our Father which art in heaven c. 2. A body of Petitions containing the matter of Prayer in the words following 3. A conclusion for shutting up for confirmation and close of prayer in the last words For thine is the Kingdome c. What gather you of this that there is a preface That Christian men are not to come malapertly or rashly without preparation Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry to strike with hardnesse and blindnesse c. those that come not with preparation And if we make preparation before we come to an earthly Prince and bethink us of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heaven and earth How are we to prepare our selves Not onely to put off our evill affections 1 Tim. 2. 8. but even our honest and otherwise in their due time necessary cogitations as the cares and thoughts of our particular vocations as of house family c. What doth the preface put us in mind of 1. Of him to whom we pray 2. Of our owne estate in prayer that we come unto God as to our father with boldnesse and yet with reverence of that Majesty that filleth the heavens What are we taught concerning him to whom we must pray That God and God onely not any Saint or Angel is to be prayed unto Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God and others in heaven besides him yet there is none which is our Father in heaven but God alone Besides that this being a perfect platforme a patterne of all prayer it is evident that all prayers as in other things so in this must be framed unto it Why doe you here name the Father Because discerning the Persons we pray to the Father secretly understanding that we doe it in the mediation of the Son by the working of the holy Ghost and so come to the first person in the Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it be also lawfull to pray unto Christ or to his blessed Spirit particularly Acts 7. 59. 2 Cor. 13. 13 14. if so be that in our understanding we doe conjoyn them as those which cannot be separated in any actions either belonging to the life to come or pertaining to this life Why must we pray to the Father in the mediation of Jesus Christ his Sonne Because God being displeased for sin we can have no dealing with him but only by the means of his Son in whom he is well pleased Mat. 3. 17. and in whom alone we have liberty to call him Father Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost Because the Holy Ghost assureth us that he is our Father And whereas we know not what to pray nor how to pray the Holy Ghost doth teach us both What must we be perswaded of and how must we be affected in Prayer Partly concerning Our selves 1. We must be truly humbled which is wrought in us with a certaine perswasion 1. Of our sinfull misery and unworthinesse to be helped 2. Of the glorious Majesty of God in heaven that must help us 2. We must have a certain confidence we shall be heard and this is wrought in us by faith being perswaded that 1. God loveth us as his owne children in our Lord Iesus Christ. 2. Our Father being God Almighty he is able to doe whatsoever he will in heaven and in Earth Others 1. That all Gods people
〈…〉 benefits received How many Petitions are there in the Lords Prayer Six equally divided as it were into two Tables whereof 〈…〉 concerne God as doth the first Table of the Law three doe concern◠our selves and our neighbours as doth the second Table For in the three first we make request for those things that concerne Gods Majesty whose glory and service we are to preferre before our owne good Iohn 12. 27 28. In the three latter for those things that concerne the necessity of man and our owne welfare which we must referre to the former Psalme 50. 15. So that by the very order of the Petitions we learne this instruction that we must and ought first to thinke upon Gods glory before any thing that appertaines or belongs to us and that we should seeke the service of God before our owne good John 12. 27 28. yea and preferre the glorifying of the name of God before our owne salvation Rom. 9. 3. As also by the order of the Commandements which being divided into two Tables the first concernes the Worship of God the second our selves What observe you from this Our hypocrisie for were it not for our selves and our wants we would not come to God at all in prayer As in Popery all their prayers are for themselves and their salvation c. whereas this word thy in all these Petitions doth shut forth the consideration of our selves to the end that we might have our minds altogether fastened upon the service of God What further observe you proper to those Petitions that concerne the glory of God That as they must be begged in the first place so must they likewise be performed with further zeale of spirit and earnestnesse of affection as may be gathered in that they are propounded without any band or coupling of one with another How are the three first Petitions divided Thus the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his Kingdome commeth and his will is done What are the words of the first Petition Hallowed be thy Name Mat. 6. 9. Luke 11. 2. What is the summe of this Petition That in all things God may be glorified That he who in himselfe his words and works is most glorious and holy may be acknowledged and honoured for such by us Psal. 46. 8. 1 Pet. 2. 9. Why is this Petition set before all Because it is that which ought to be dearest unto us and for that all things are to be referred unto it Prov. 16. 4. 1 Cor. 10. 31. What is to be considered for the further opening of this Petition First for the meaning of the words apart then of them together What is meant by the word Name By the name of God we are to understand God himselfe 1 King 5. 5. Isa. 26. 8. as he maketh knowne to us the fame and glory of his nature otherwise unconceivable Gen. 32. 29. For the name of God in the Scripture signifieth God himself because the nature of a thing is taken for that it is the name of as Acts 1. 15. his Essence and all things by which he is knowne unto us What are those Names whereby God is made knowne unto us First his Titles as Jehovah Elohim the Lord of Hosts and such like Exod. 3. 14. and 6. 3. Secondly his Attributes and Properties as his wisedome power love goodnesse mercy justice truth Exod. 33. 18 19 c. 34. 5 6 c. which being essentiall in him are for our capacity expressed under the name of such qualities in us and are called the names of God because as names serve to discerne things by so God is knowne by these things Thirdly also his memorials signified by his name because he getteth glory by them What are these Memorials First the works and actions of God as the Creation and government of the world Psal. 104. but especially the worke of redemption Psalme 19. 14. Secondly the things that belong unto God as his Worship Word Sacraments and disclipine but especially his Word Psalme 138. 2. 19. c. which is the booke of grace and the boxe of ointment out of which the sweet savour of his name is most effectually powred Cant. 1. 2 3. What is meant by the word Hallowed Sanctified and reverenced for to hallow is to set apart a thing from the common use to some proper end and therefore to hallow the name of God is to separate it from all profane and unholy abuse to a holy and reverend use Can any man adde any thing unto Gods holinesse No no we cannot adde any holinesse unto God or take any from him but as God is holy in his properties and actions and also in his Ordinance both in the Church and Common-wealth so wee desire they may be and that not onely by our selves but also by all men acknowledged and reputed as they are worthy in themselves to be reputed and accounted And in this respect onely are we said to hallow his name when we acknowledge it and honour it for such Psal. 96. 7 8. thereby as it were setting the Crowne of holinesse and honour upon the head of God contrariwise failing so to doe we are guilty of the profanation of Gods holy name not that he can receive any pollution from us but onely as a man that lusteth after a chast woman is said by our Saviour to be guilty of adultery with her though she remaineth in her self spotlesse and undefiled Matth. 5. 28. May none else be glorified but the name of God When it is said Hallowed be thy name thereby is noted that no glory or honour should be given to any thing in the world but to the name of God Esa. 42. 8. 48. 11. further then they are instruments whereby we may arise to the glorifying of it for God will not give his glory to any other thing no not to the manhood of our Saviour Christ. What is to be considered in the words together That it is a singular benefit of God to admit us to the sanctifying of his name and as it were to set the Crowne which is his glory upon his head and to hold it there especially seeing he is able himself alone to doe it and when he would use others thereto he hath so many Legions of Angels to doe it yea can raise up stones to doe it What doe you then aske of God in this Petition That as God is glorious in himselfe so he may be declared and made knowne unto men that therefore God would have himselfe known and acknowledged by all men but especially by my selfe to be most holy that whether we speak think or any way use his name properties works or Word we may doe it holily and with all reverence That his wisdome power goodnesse mercy truth righteousnesse and eternity may more and more be imparted unto me and other of Gods people That he may be acknowledged just wise c. in
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