declare the saluation of the Lorde vvhen vve had sinned and by sinne had b Eph 5 5 6 heb 3 17 prouoked God to anger and so were c Act 26 18 1. cor 15 22. subiect to Satan hel condemnation that the righteousnes of God might stand it vvas necessary that these things shoulde be born and suffered the anger of God the tyranny of Satan and the paines of Hell vvhich all follovved sinne and therfore he that shal be a sauiour for out sinnes d Gal. 3 13. 2. cor 5 21. he must take this vpon him in his ovvne righteousnes he must be deliuered again from them PA. For so much as the iustice of God requireth that sinne bee punished in the nature of man by vvhich it vvas committed tell me then vvhere shall we finde such a sauiour TI. The Lord e psal 25 â—4 colo 1 27. lighten our eies that vve may vnderstaÌ„d the f Eph. 3 18 riches of his glorious mistâ—ry the Lord reueale his secrete vnto vs the Lorde make vs sâ—e vvith all his saintes vvhat is the height the bredth the length and the depth that vvee maye sing vnto him the praises of al his mercies This sauiour whoÌ„ vve seeke for vvho for our sinnes must taste g Heb 2 9 10 death and yet in the power of h Rom 1 4 his ovvn righteousnesse must rise from death to life he cannot be i psa 74 49 â— 146 3 4. found amongst the children of men All the righteousnesse The Vnion of the two natures in Chrisâ—e and causes of the same a Pze. 14 14. rom 4 1 2. of Abraham Isaac and Iacob it cannot recoÌ„pence the least of all my sinnes Adam Eue while they b Gen. 3 16 17 vvere yet in integritie they could not beare the sin of the eating of one apple vvhich vvas forbidden them yea the c Iude. 6. angels of heauen vvhen they kept not their first estate but d Ioh. 8 44. fell avvay from the truth in vvhich they vvere created they coulde not beare vp their sin but it e 2. Pet. 2 4. vvayed them dovvne to hel and bound them for euer in the chaines of darknesse so that in men and angels there iâ— no hope but God that is f Ephe. 2 4. ritch in mercies whoâ—e compassions haue none end he sent his ovvne sonne in the g Rom. 8 3. similitude of sinfull fleshe to be a Redeemer and to condemne sinne in the fleshe so that this is the Sauiour sent into the vvorld euen Iesus Christ the righteous in h Col. 2 9. vvhom the fulnes of the Godhead doth dvvell bodily that vvhen there vvas no saluation in al creatures God might i 2. Cor. 5 19. be in Christ and reconcile the vvorld to him selfe PA. Seeing then the oddes variance is between the immortall God and mortall man and that the mediatour betvveen them must needes haue of the nature of both the parties vvhich are to be agreed and also haue ageement vvith both the parties or othervvise he should haue no mean to agree them shevv me the reasons thereof TI. As it vvas necessary that Christ shold be k Math. 3 15. rom 5 1â— 2. cor 5 21. god or else he could not haue been so perfect righteous as the law of God required nor yet haue borne the heauy burthen of siâ—â— so it vvas also necessary that he shoulde be l 1. Tim. 2 5. rom 1 3 8. 2. gâ—l 4 4 1 10 2 30. heb 1 10 11. man or else he had beene righteous onely to him selfe and vve through him had not beene sanctified for it could not be that we should All shall not be saued VVhat ïs true sayth haue been partakers of his grace if he had not been partaker of our nature nor we could not haue ben free from the vvrath of God and rigour of his lavv except our nature in him had felt his fathers anger and he perfect man for vs had beene accurssed For God had so appointed that the soule that had sinned it should dye and he is not a Num. 23. 29. like vnto man that he should repent but the word that he had spoken he would surely accomplish and therfore that God might be righteous in his iudgementes Christ vvas man like vnto vs and so in our flesh offered himselfe vnto death as if he should haue said vnto his father Execute O God thy iudgements against man and b Psalm 40. 4 heb 10 7 8. lo beholde me a perfect man I vvill be are them And thus was our sauiour Iesus Christ perfect God that he might be stronger then Satan and take sinne avvay and c Luke 23 47 rom 1 3. 1. tim 15 1. ioh 4 2. 1 pet 2. 22. perfect man that vve might haue parte of his redemption vvho in all things vvas like vnto vs sinne onely excepted PA. Sith Christ God and man hath thus payde the punishment of our sinnes are vve novv all discharged before God TI. No not euery one shall be saued by Christe but they alone that do beleeue and in a d Ios 3 16. 36. true faith take hold oâ— his mercies which beleeuers are discerned from others by not vvalking e Rom. 8 1. after the fleshe but after the spirite PA. VVhat callest thou this true faith TI. This true and liuely faith is a full f Col 2. 2. 1 iohn 3. 2. eph 3 2 1 18 rom 3. 38. 39. persuasion and assurance of my g Rom 10. 9. ephe 3 17 18. heart grounded vppon the h Rom. 4 3 10. 8 1 16 promise of God and vvrought in me by the holy i Eph. 1 17 18 1 cor 1. 22 5 5. 1 cor 2 10 2 4 14. Ghost whereby I am fully assured that vvhatsoeuer Christ hath wrought for mans saluation perteineth Sinnes forgiuen and punished Christes righteousnesâ—â— iâ— ours not onely to others but euen to a Eph. 3 17 18 19. me and is vvholly mine as surely as if I my selfe had perfourmed the same in mine owne person PA. How can it bee that thy sinnes are forgiuen thee and yet according to Gods truth fully punnished vvith that punnishment vvhich God hath appoynted for sinnes TI. By this my true fayth I see my sinnes both to be forgiuen yet fully punished for in Iesus Christ to satisfie b 2 Corin. 5. 21. rom 3. 25. 26. Gods iustice they be c 1. Ioh. 2. 1. 2. galat. 3. 13. rom 4. 25. fully punished yet to me they be d 2 Cor. 5. 19. â—orgiuen because in me they be not punished but in Christ for me to set forth Gods mercye and therefore shall neuer be layde to my e â—sai 50. 8. rom 8. 33. charge In this maner therefore I see the Lorde my God to be most mercifull and iust PA. Yea but although the punishment of thy sins be
to such as doe beleeue vvhich beleeuers are discerned from others by not walking after the fleshe but after the spirite to those I saye death is no dammage but aduauntage no dreadful thing but rather f Iob 6 8 9 desirable and of all messengers most mery whilest hee is looked vppon vvith the eyes of sayth in the Gospell PA. VVhat beleeuest thou of God the holye Ghost Of the holy Ghost TI. I do beleeue him to be the Lorde and giueâ— of life a Ioh 14 16 26. 16. 7. 15. rom 8. 9. 11. acts 5. 3. 4. 1. cor 12 5. 6. 3. 16. to proceede from the father and the sonne and to be of one substance vvith them beeing true b Esai 6. 7. 9. math 28. 18. actes 18. 25. 1 corin 3. 16. 6. 19. 2. cor 6. 16. 1. iohn 5. 7. God vvithout beginning and vvithout ending by vvhom the father vvorketh all things in the sonne by vvhom he doth create moue maintaine viuâ—fie and quicken all creatures by vvhome he doth call and dravv vnto him his elect and chosen renueth them into a new life iustifieth c Rom 1. 4 15. 16. 2. thes 2. 13. tit 3 5. â— pet 1. 2. sanctifieth them enricheth them vvith many and sundry d â— Cori. 12. 7. 8. 9 10. 11. 2 10. giftes and also strengthneth them till they come to their perfect saluation vvho dwelling in vs doth vvith his light illuminate our mindes that vve may learne knovv perfectly vvhat treasure of Gods bounteous mercifulnesse vve doe possesse and enioy in Christe so that vvee maye by good right call him the e Ioh. 14. 17. 26. 16. 13 20. 22. 23 1. cor 2. 10. 11 13. 15. ephe â— 17. rom 8. 5. 9. keye vvherwith all the ritches of the heauenly kingdome is opened vnto vs the eye vvherwith vve see and beholde them And for this cause he is called sometimes the f 1. Cor. 1. 21. 5. 5. Galat. 4. 6. â—pâ— 1. 13 14. 4. 30. earnest pony and seale because he doth seale vp in our mindes and consciences the certitude or certainetie of Gods promises sometimes the g Math. 10. 20. mark 13. 11. luk 12 12. iâ—hâ— â—4 26. actes 24 17. actes 6. 10. 1. corin 2. 12. 12. 47. 1 iohn 2. 27. master and teacher of trueth the authour of lighte the VVell and Fountayne of vvisedome knovvledge and vnderstanding This is he that doth purge and cleanse vs from all filthinesse and ouer sprinkleth vs vvith his sanctitude and holinesse that vve may bee made the vvorthye Temples of almightye God This is he that vvith his effectuall h Esai 44. 3. Iohn 3. 5. Heb 10. 22. vvatering doth make vs fruitefull vnto rightcousnesse for to bring foorth aboundauntlye the fruites of our fayth that our heauenly Father Of the holy Ghost may be glorified through our good works conuersation and outvvard liuing for the which cause he is many times called a Math. 3. 1â— iohn 4 10. 7. 38. titus 3. 5. 1 iohn 5. 8. water The same is hee that consumeth and burneth avvay the inordinate lustes and concupiscences of our flesh kindling our hearts with the diuine loue of God of heauenly things vvherefore he is called by good right fire The same spirite also is called b 1. Iohn â— 27. 2 cor 1. 21. oyle or vnction by reason that his working mollâ—fieth the hardnes of our hearts maketh vs receiue the print of that image Iesus Christ by vvhom onely vve are sanctified Finally this is he that by his inspiration doth make vs wholy to liue c Iohn 6 6â— galat. 5. 16. rom 8 9. vnto God so that we be no more led by our ovvne â—enlualitie but follow onely his motion and guiding Therefore is it sayde of Bernard very vvell vvhat good doth the spirite or holye Ghost in vsâ—â—e doth warne moue and teach he doth warne our remembraunce he doth moue our vvilles and d Iohn 14. 26. 1. Iohn 2. 27. teach our reason Therefore if there be any goodnes in vs it is the fruite of his grace and vertue but all our giftes vvithout him are meere darknes of the mind and vvicked peruersnes of the heart PA. Hovve vnderstandest thou the eyght of the Romaines and 15. verse vvhere he speaketh of the spirite of bondage and spirit of feare TI. One and the selfe same spirite of God bringeth foorth tvvo effectes the first is called the spirite of bondage or feare which engendreth in vs feare sorrow Heb. 12. 18. for first by the law and threatnings it maketh afrayd those men that are to be iustified and breaketh and vexeth them with scourges and stripes of the conscience that vtterly dispairing Satisfaction made by Christ Christ beareth our sinnes of them selues they maye flye vnto Christe vnto vvhome vvhen they are come and that they embrace him by fayth they are not onely iustified but also are freely and of their own accord stirred vp to iust vpright and holy workes The other is the spirite of grace and adoption which is giuen vs by the preaching of the Gospell the first belongeth vnto a Rom. 8 15 seruauntes the seconde vnto sonnes Gal. 4. Rom. 8. 18. 2. Tim. â— 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophetes and Patriarkes vvere seruauntes or there vvere no Sonnes before the reuealing of the gospell but it compareth the giftes of the one vvith the other abasing the giftes of the Lavve in respect of the giftes giuen vnder the Gospell PA. Is it then sufficient that Christ is dead that he hath yeelded to God his father on such an obedience yea I say is it sufficient for the sualuatioÌ„ of man that the sonne of God vvas made man to bear the iudgement the wrath and cursse of God in their ovvne nature and their ovvne flesh TI. If that vvere ynough all should be saued indifferently as well the Reprobates as the elect and the vnbeleâ—uers as the faythfull PA. VVhat is more requyred then TI. That the same satisfaction which Iesus Christ hath made to God his father may be coÌ„municated aplied to vs that beleeue for the vnbeleuers haue nothing common vvith Iesus Christe but that they are men of the same humaine nature but the b Ioh 3 16 15 19 13 1 1. ioh 2 2 4 14 faithfull haue this more vvhich is the principall that all that they haue is common to Christe vvith them Participation betweene good and 〈◊〉 and that vvhich Iesus Christe hath is common to them also PA. VVhat is it that Iesus Christ may take of theÌ„ for asmuch as they be all none other then pore and sinfull men TI. He taketh vppon him their a Ioh 2 2 3 5 rom 4 25. 1 pet 2. 24 gal 1 â— 1 tim 1 15 heb 9 26 28 10. 12. 14 18 luke 24 47. sinnes and the paine vvhich is due to them
God was offered vnto them and they haue reiected it through their ingratitude and vnbeleefe as though it had neuer beene offered vnto them yet in the meane time it is not altogether in vayne for it serueth to declare better the peruersity of men and to make them more inexcusable at the Iudgemente of God and to set forth the better his great iustice in their iust condemnation It then foloweth by that which hath beene sayd that those which are not called but onely by this outwarde calling are not also iustified nor consequently glorified PA. How hath God alwaies accustomed to vtter his will to men TI. By his c Psal 119. 10â— deut 4. 2. 5. 32 18. 5. 28. 14. 30. 12. 13. 14 15. 19. math 7. 2â— 12. 50. 25 3. 2. cor 3. 6. 14 gal 3. 15. 17. vvorde and by some outvvard signeâ— for looke what the vvord putteth into mens ears to be conueied vnto the minde the same thing doth the signe set before the eyes to be seene to the intent that by them as it vvere with vvindovves a certein light might be conueyned in vnto the soul so as the vvorde and the signe might bee a double warrant audible visible the end drift of vvhich is all one Hovvbeit so as the interpretation of the signe is to bee fetched alvvaies out of the vvorâ—â— alone How the sacrament is to be vnderstanded PA. VVhat meanest thou by this vvorde Sacrament TI. They be sacraments so called a Math. 3. 11 20. 26. 27 28. Mar. 16. 16 ioh 3. 5 Act. 2. 38. 8. 36. 37. 38. 1. Cor. 10. 16 11. 24 Gal. 3 26. 27 because there is in them seene one thing and vnderstanded another thing that vvhich is seene hath a bodilye kinde and shape that vvhich is vnderstanded hath a spirituall fruite And Christ is the b 1. Cor. 10. 2 3. 4. Rom. 4. 11 matter or if thou wilt the substance of all Sacraments forasmuch as in him they haue all their perfectnesse and do promise nothing without him yet in treating of sacrameÌ„ts you must obserue a distinction for a sacrament not only signifieth that the figure and truth are there conteined but that they do not so hang togeather but that they may be serued and that in the very conioyning the thing musâ—e alvvaye be discerned from the signe that vve giue not to the one that vvhich belongeth to the other The Sacramentes are common to al but the c Gen. 17. 23. Heb. 12. 16 Math. 26. 25 Act 8. 13 grace is not common vvhich is the povver of the sacramentes as in Baptisme the vvashing of regeneration is common to all but the grace it selfe vvhereby the members of Christe are regenerate is not common to all Let this remaine certaine that there is no other d Rom 4. 12. 1. Co 10 2 3 4 Rom 2 19. 1. Cor 2 11 10 5. 11 27 29. 1. Pet 3 21. Act. 15 89 office of the sacraments then of the vvord of God vvhich is to offer â—et forth Christ vnto vs and in him the treasures of the heauenly grace but they auayle or profite nothing but being receiued by e Ioh 11. 26 15. 5. 1. Cor. 10. 1 Ephe 3 17. faith euen as vvine or oyle or any other liquor though you povvre it on largely yet it vvill runne beside and perishe vnlesse the Vesselles mouth be open to receiue it and the vessell though it be vvet round about on the out side shall neuerthelesse remaine emptie and voyde vvithin Beside this vve must bevvare least vve shuld How the sacrament is to be vnderstanded thinke that there is some secrete povver knit and fastened to the a Hag 2 13 13 Math 3 11. 1. Cor 10 1 Ephe. 5 26 1. pet 3. 21. sacraments that they may of them selues giue vs the graces of the holy ghoste like as vvine is giuen in a cup vvhereas onely this office is appointed to them by God to testifie and stablish to vs the good vvil of God tovvards vs and do profite no further vnlesse the holy Ghost ioyn him selfe to them vvhich may open to our minds hearts make vs partakers of this testimony vvherin also do clearely appeare diuers and seuerall graces for the Sacraments are that thing to vs of God vvhich to man are messengers of ioyfull things or earnests in stablishing of bargins vvhich do not of themselues giue any b In the former places quoted grace but do tel and shew vs and as they be earnests and tokens doe ratifie vnto vs those thinges that are giuen vs by the liberality of God c Muse common places in the tit of Sacraments Attic 6 8 9 To this effect speketh Musculus As the sacrameÌ„ts be signes of grace so do they signify grace as they be the seales of the iustice of Fayth so they do seal and confirme it and they do confirm vs not as the very ensealing spirite him selfe doth but as ensealing signes As they be figures and formes so in the outvvarde similitude they doe figure and represent the things signified as they be the first principles so do they first instruct in the principles as they bee remembrances so do they renue the benefits of the heauenly grace in the mindes of the faythfull for d Beza Confe cap. 4. Artic. 44 46. God him self vvith the most present povver of his Spirit is present vvith his owne institution least the ministration vvhich he hath ordeined of the sacraments shoulde be fruitlesse and vayne And therefore he truely perfourmeth in deed vvhatsoeuer he promiseth figureth in signes neyther do the signâ— Of the nature of Baptismâ— want their effect that the authour of them may bee proued true faithful Here also it is to be noted that God inwardly vvorketh that which the minister figureth and testifieth by outvvard doing least that bee drawn to a mortall man which God claymeth to him selfe alone The same thing doth Augustine wisely touch How saith he doth both Moses sanctify and God not Moses for God but Moses vvith visible sacramentes by his ministery but God vvith inuisible grace by his holy spirite where also is the vvhole fruite of visible sacraments for vvithout this sanctification of inuisible grace vvhat doe those visible sacraments profite PA. VVhat meaneth Christe vvhen hee sayth Baptizing them into the name or in the name of the Father and of the Sonne and of the Holye Ghost TI. He doth not simply commaunde them to baptize such as do beleeue but to consigne them in a Math. 28. 19 mark 16. 15. baptism into the name that is to say into the possession right religion and grace of the father and of the sonne and of the holy spirit to be the people of God the partakers of his couenaunt and grace b Exod. 3. 14. psal 22. 22. Iohn 17. 6. math 7. 22 28. 19. iohn 1. 12. act 3 6. phil 2. 9. And if
but one cup of wine so all they that eate Christes bodye and drinke his bloud beeing many b Rom. 9. 3. 1. co 12. 12. 13 eph 4 15 10 5. 30. gal 3 27. are made one body flesh by the liquor of charitie and loue are made I say the misticall body of our sauiour Christ vvhich is his church not his naturall body for the breade is a Sacrament not only of his natural body but also of the congregation and misticall body and therefore S. Paule sayth that albeit vve be many yet notwithstanding vve are one loafe and one body Thirdly the similitude of conuersioÌ„ is this that as the bread and wine is turned into the substance of our bodies so by the receiuing of Christes body and bloud vve are turned c Ioh. 15 â— 6 7 1 cor 6. 17. 2 peter 1. 4 into the nature of them we are changed and made d Ephe. 5 30 1 cor 10. 16. bones of his bones fleshe of his flesh e Ioh. 6. 56. He that eateth my flesh saith Christ and drinketh my bloud he abideth in me and I in him that is we be made one flesh one bloud and the same nature that my flesh and bloud haue the same getteth he that eateth me Three maner of Sacraments A Table declaring three manner of presence eating and vnion with diuers and sundry respectes hovv the holy reall body of Christ our sauiour both in the Sacrament and besides the Sacrament iâ— present eaten and vnited to vs. Really Christe not present THe body a Math. 26. 11 mark 14. 7. ioh 12. 8. 14. 2. 3. 28. 16. 5. 7. 16. 17. 11. 12. 2. cor 5. 8. 9 phil 1. 23. 1. pe 1. 8. of Christ vvas really present once here on earth with vs and shal be againe at the day of his comming Othervvise it is not here really present but onely to our fayth really apprehending his body in heauen and here feeding vpon the same in earth And thus is he present onely to good men vvhether vvith the Symbols or vvithout the Symbols The body of Christ is spiritually present vvhen either the body of Christ is present to our b Ioh. 6. 40. 63 spirit fayth or vvhen the vertue of his body is present redoundeth to our bodies and spirites by grace this differeâ—h from the other real presence aboue in this that the one hath respect to the body appreheÌ„ded the other to the thing that doth apprehend The body of Christ is sacramentally present by c Gen. 17. 10. 11. 41. 26. exod 12. 11. 1. Sam. 28. 15. math 3. 16. luk 22 20. iohn 1. 23. 1. cor 10. 4 representation of another thing vvhich beareth a similitude or a memoriall of his body and this sacramentall presence pertayning to the outvvarde mouth of the receiuer is common as vvell to the good as to the euill and this sacramentall presence ought not to be alone but to be ioyned vvith the spirituall presence c. The body of Christ is really eaten not vvith our Of three maner of presents bodily mouth but vvith the mouth of a Ioh. 6. 67. 56 11. 26. 1 cor 10. 1. 3. ephes 3. 14. faith apprehending the reall body of Christe vvhich suffered for vs and vvorketh to vs nourishment of life and grace c. Spiritually b Catechiâ—is Myslâ—go 4. vve eate the body and bloud of Christ not vvith mouth and teeth but vvith fayth onely vvhensoeuer vve beleeue on the passion of Christe beeing the true bread of life and the onely foode of mans soule and thus is he eaten but only c Rom. 8. 9. 1. cor 11. 27. 29. 2. cor 6. 14. 15. 16. tit 1. 15 Hierom vpon Ieremie vpon Oâ—e 8. prosper Leuit. 339 of good men asvvell beside the Sacrament as vvith the Sacrament and of this eating speaketh the sixth of Iohn and so vvas he eaten in the time also of the olde lavve Sacramentally vve eate vvith our bodily mouth the misteries of bread and vvine not being the Real body in deede but representing the Reall body in deede that is d Aug. de ciui tat lib. 21 cap. â—5 Aug. Treat vpon Iohn â—6 Non panem Dominum sed panem Domini And this eating if it be not iovned vvith the other tvvo aboue it profiteth nothing so is eaten only of the euill if it be adioyned then is it eaten of the good and them it profiteth Really and corporally the body of Christ is vnited to vs by his incarnation and the partaking of our flesh spiritually he is vnited vnto vs vvhen the properties of his holy body as his innocencie povver glorification life eternitie and beatitude are vnited to our bodies and spirites vvhich commeth by our faith in him according to his vvords e Iohn 17. 21. Iohn 17. Ego in â—is tu in mâ— And this vniting standing by grace commeth as vvell beside the Sacrament as vvith the Sacrament onely to the Godly The body of Christe sacramentally vnited The Sacrament as it is not the f Math 28. 6. luk 24. 6. iohn 6. 52. 60 61. 12. 18. 16. 28. Reall body it selfe of Of three maner of presents the Lorde so it causeth nâ—t any Reall coniunction betweene Christes reall body and ours but representeth the same declaring that as the materiall bread digested in our body is vnited to the same so the body of Christ beeing receiued a Iohn 6 35 acts 4 10 12 rom 4 24 5 8 14 9 1 cor 10 5 6 ephe 3 17. by â—aith changeth our spirites and bodies to the nature of him To the sacramentall presence and eating of Christ perteineth two things chiefly to be considered that is Mutation Operation Mutation is substantiall or accidentall Mutation substantial is vvherby one substance is changed into another as b Iohn 2. 9. vvater into vvine the rodde of c Exo. 4 2 3 4 7. 11. 12. No mutation of substances in the sacrament Aaron into a Serpent c. And this mutation vvhich they call transubstantiation d Math. 26. 26 27 28. 1 cor 10 16 17 11 24 25. belongeth nothing to this sacrament for then accidents of bread shoulde also be changed as the accidents of Aarons rodde vvere changed with the substance into a Serpent Mutation accidentall And of this mutation speak the e Theodoret. 1 dial imutabilis dialogue â— in confusus doctors meaning not of the change of substâ—unce but of accidents which standeth in three f Hierom. vpon the preacher Barnard serm 3. in psal qui habitat 1. Vse 2. Name 3. Honour things firste in the vse second in name and third in honour In the vse as when the vse of common bread is changed into a misticall and heauenly vse In name as when the name of bread vvine passe away and are changed into the name of the bodye and bloud of
me Secondly to examine my selfe whether I finde my selfe invvardly i 1 Cor. 4 4. ioe 2. 12. 13. mat 26. 15. 2. coâ— 7. 10. 11. sory for my sinnes vvith an inward hatred and lothing of sinne and an k Rom 6. 4. 5. 6. 7. 8. 8. 11. phi 3. 13. 14. earnest desire and sure purpose vvholly to conforme my selfe to the vvill of Gods word Thirdly iâ— any offence be betwixt others and me that I l Mat 5. 23 24. reconcile my selfe vnto them All these thinges although they ought earnstly to be considered in the vvhole course of our m Lu. 1. 74. 75. life yet Our works imperfect True causes of well doing then especially vvhen vve come to the Supper of the Lorde PA. Sith that this is then the doctrine of saluation that when vve vvere dead through sinne God of his great mercy sent his sonne to be made man to dye for our sinnes and to fulfill all righteousnes a Math. 315. that he might bring agayne lyfe into the vvorlde and so giue that lyfe vnto euery one whosoeuer should receiue the holy Ghost to beleeue that so vve might be saued by fayth vvho before were condemned by our vvorkes VVhereto then now serueth our wel-doing or vvhat auayleth it to do good workes TI. True it is our good vvorkes deserue b Esai 64. 6. pro. 35. 7. psal 16 2. nothing at Gods hand for in his sight our good vvorkes are not good and all our righteousnesse is like a defiled cloth and vvere they neuer so manye yet by them God receyueth nothing at our handes and all our vvell doing extendeth not vnto him and therefore if vve vvill aske any thing by vvorkes we must aske of them of whom we haue deâ—erued it at the hands of God we can aske nothing and therfore as touching merite we will let our vvorkes alone but we haue greater causes of vvell doing and which ought more to enforce vs then eyther lyfe or death vve must do vvell first to shevve our thankfull c Rom. 6. 11. 12. 12. â— 1 pet 2. 5. heartes to our Sauiour Christ to testifie our loue towards him vvith keeping his commandementes by which workes vve make our election more certaine vnto our selues Againe vve ought to doe vvell that our example may call our brethren vnto righteousnesse that they also may become with vs of the houshold of fayth But the greatest cause of all other is that in our vveldoing we â—et forth the d Mat. 5. 16. 1. Cor. 6. 20. 1. pet 2. 12. glory of God and VVhat is required in good works Fiue things to bâ— obsâ—râ—ed Prayer his holy name is praysed in our good vvorkes This ought to be so precious in our eyes that ten thousand helles and heauens should not so much moue vs. This is the excellency of verue that God in it is glorified and this is the great horror and confusion of sinne that God in it is dishonoured PA. VVhat vvorkes callest thou good vvorkes TI. Our good workes can neuer be good and acceptable in the sight of God vnlesse in doing them vve keepe these two thinges first that they be framed according to the a Ephes 2. 10. Colo. â— 20 21. tit 1. 14 deut 12. 32. â—sai 29. â—3 mat 15. 9. vvill of Gods lawes and commaundements Secondly that they proceede from an heart b Rom. 24 23. heb 11. 6. purged by fayth If eyther of these two points be lacking our workes are abhominable in the sight of God although they appeare neuer so glorious in the sight of men PA. Because prayer is our especiall meanes which God vvill haue vs vse to increase in fayth tell mee vvhat belongeth to true prayer TI. It is requisite in true prayer that vve obserue these fiue thinges First that vve make our prayers c Psal 56. 15. 81. 9. rom 10. 13. â—am 1. 5. math 4. 10. onely to God d Ioh 14 13. 15. 16. 16. 23. through Christ and not to Saints Secondly that vve be inwardly e 2. Iohn 5 14. Ioh. 4 23 24. Psal 51. 17. 145. 18. 2. ero 20 12. math 1. 7. rom 8. â—6 touched with the neede of the thing we aske hauing our mind wholly bent therevpon and not carryed avvaye vvith bye thoughts Thirdly that our praiers be grounded vpon f â—am 1. 6. math 11 24. 1. Iohn 5. 15. Gods promises vvith full assurance that they shal be graunted so farre as the Lorde doth knovve them to be meete and needefull for vs. Fourthly that vve g Luk 18. 1. 2. 3 e rom 12. 12. 1. thes 5. 17. Col 4. 2. eph 6. 18. continue in praier although vve obtaine not our requests as the first Fiftly that vve aske not those thinges vvhich we thinke h â—am 4. 3. rom 8. 26. good in our ovvne fantasie but i 1. Ioh. 5. 41. onely that vvhich God commandeth The Lordâ— Prâ—yer The manner and order how we â—hould â—raâ— vs to aske of him all which thinges be contained in the a Math. 6. 9 luke 11. 1. 2. Lords prayer PA. Reherse the Lords prayer TI. Our Father vvhich art in heauen hallovved c. PA. VVhat desirest thou in this prayer TI. Marke and I vvill shew thee in the forme of a prayer PA. Say on TI. O almighty and eternall God which vouâ—hsafest that we as it were thy heauenly children shold euery one of vs call thee our heauely b Math. 23. 9. eph 5. 20. 4. 6. col 1. 12. heb 12. 9. 1. ioh 3. 1. esai 63. 16. 1. Petition farther grant that thy holy name may be glorified among vs c Psa 145. 1. 113. 2. 3. rom 11. 36 1. 20. 16. 27. esai 40. 21. â—irst in the reuerent contemplation of thy excellent workes in heauen and in earth Secondly becauâ—e moste properly liuely and comfortably tâ—ou hâ—ste made thy self known vnto vs by thy holy d Deut. 4. 32. eph 4. 6. word especially by thy promise of grace freely pardoning and receiuing vs into thy fauour for Christ Iesus sake Thirdly e Rom. 22. 24. rom 1. 9. 14. 15. 16. 1. cor 2. 6. 11. 1 ich 4. 13. esa 52. 5. ezech 36. 20. â— Petition in that thou by the working of thy holy spirite dost effectually frame our hearts to loue righteousnesse and hate iniquity Graunt that thus in all things thou onely mayâ—st be had in honour all other set aside Graunt that thy kingdome may flourish that is that thy holy spirite may beare rule vvithin vs to all heauenly delight and that thy holy word may haue the preheminence to be our onely law of righteousnes which we may all obey Graunt that the kingdome of thy grace and mercye may reigne continually in our harts so that we may bee partakers of the realme of thy glory and maiestye f Math. 32. 5. 19. Declare thy selfe Lord and King ouer
thy vvhole Church in guiding it into all trueth and defending The manner and order how we should pray it from the rage of enemyes that all may know that thou O Lorde doest reigne in all ages to the behoofe of thy Church and terrour of thine enemies Exercise O Lorde thy kingdome seuerally in euery one of vs thy children beating downe and a Rom 6. 6. rom â— 10 11. killing in vs our olde Adam vvith all sinnefull delights and wroldly cares and renue in vs dayly our spirituall inward man to righteousnes and innocency of life that all our delight and ioy may be in those thinges 3. Petitiâ—n vvhich are acceptable in thy sight Graunt moste deare Father that we may all willingly b Luk. 22. 4â— tit 2. 12. 1. pet 4. 2. resigne our selues vnto thee without al murmuring whatsoeuer thou shalt doe and that vnto the very death we refuse not to followe thy diuine vvill in all thinges Vouchsafe we beseech thee Oh gratious God to 4. Petition giue minister to vs of thy great ritches al things c Psal 145. 15. 154. 27. necessary for this pore and miserable life that vve may the more freely serue thee both in that greate calling of Christianity wherevnto thou hast called all of vs and also in those seueral and particular callings wherein thou hast placed euery one of vs that vve may d Gen. 3. 19. eph 4. 18. 5 Petition 1. 〈◊〉 eâ— 2â— 10. walke so good Lord both in the one and in the other that thy holy name may be glorified in both And for asmuch as the whole course of our lyfe is almost nothing else but a continual breaking of thy holy lawes and commaundementes whereby we iustly deserue thy seuere iudgements and dreadfull punishmentes we heartely pray thee O thou king of holynes to behold thy litle one which was borne for vs and giuen to vs that gaue him selfe to death and made his prayers for offendours Looke vpon the grieuous sufferings of the Redeemer and forgiue the sinnes of vs that are redeemed Voucesafe The manner and order how we shonld pray good Father to take and accepte the paynefull death bitter passion and precious bloudssâ—â—ing of thy vvelbeloued Sonne Iesus Christ our Lordâ— for a iust recompence and ful satisfaction of al our 〈◊〉 that our a 1. Ioh. 2. 12. 1. ioh 5. 19. 20. eph 2. 12. rom 8. 15. 38. 19. consciences may bee quiet and we haue hope that our sinnes be pardoned and clean blotted out of memory euen as we pardon all b Math. 5. 23. 24. rom 12. 19 whoâ—oeuer haue offended vs. c 6. Petition Lastly seing the enemies that we haue to vvrastle vvith be many fold that we haue not to striue vvith fleshe and bloud but against the d Ephe. 6. 12. diuels themselues and therefore considering their strength and our weaknesse their craft and our simplicitie their vvarchfulnes our sluggisnnes their long experience and our rawnes their preparation and our nakednesse and that vve haue not only nothing to helpe vs but also doe carry about vs our ovvne concupiscence ready to betraye vs into the hands of our enemies vve e Rom. 16. 20. 2. tim 4. 17. 18. eph 6. 10. 11. 1 Cor. 10. 13. 2. pet 29. humbly beseech thee O holy father to graunt that vve be not vtterly led into temptation the reby to be lost but in all perils of temptation and in the middest of the stormye tempests of tribulation let vs thy children perceiue and feele thy fatherly succour ready to helpe vs and speedely to furnishe vs from aboue giuing vs the strength of thy holy spirit in the inner man and reaching vnto vs the f Ephe. 6. 13. complet harnesse of thy grace vvhere with vve beeing armed on both sides maye bee prepared at all assaies agaynste all assaultes of our enemyes Oh heauenly Father bring vs not further into the battell vvith our spirituall enemies then vve by thy ayde shall bee able to vvithstande and ouercome Strengthen vs vvith thy holy Spirite and increase our fayth that vve maye ouercome The conclusion A briefe summe of all that is sayde the vvorld and quench the fierie darts of satan and so at the last be partakers of thy glory and for euer haue the fruition of celestiall delectations accompanied vvith Angelles and blessed Saintes through the helpe benigmty and grace of thy only sonne our sauiour Iesus Christ to a Tim. 1. 17. apoc .. 11. 5. 12. 13. 1. chron 29. 10. 11. vvhome and to thee our father and the holy ghoste one God of most glorious maiestie bee all honour praise and glory now and euermore Amen PA. And vvhy is this added for thine is the kingdome the power and the glory for euer and euer Amen TI. Not onely to kindle b 1. Pet. 5. 11. apoc 17. 12. in our hearts to desire the glory of God but also to teach vs that this praier is grounded vppon none other then God onely and that we shoulde not thinke the kingdome of God to bee vveake and voyde of force and might Also that he onely is to bee honored praised and glorified and that his power is infinite perpetuall euerlasting And in this word c Deut. 27. 15. 1. chro 16. 36. nehem 8. 7. psal 106. 47. Amen is expressed the â—eruent desire to obteine those things which vve aske of God and our hope is confirmed that those thinges vvhich we aske are graunted vnto vs by vvhich our consciences are pacified and so vve ende our prayers PA. Tell me now briefly the effect of all that thou hast confessed TI. By the tenne commaundementes I see my sinne and hovv I haue deserued the vvrath of God and euerlasting damnation from vvhich because I coulde not bee deliuered by mine ovvne strength the holy ghost by the preaching of the Gospel hath vvrought in me fayth in Christe my Redeemer A Godly Prayer by vvhich I am assured that hee hath borne the punishment of my sinnes and made me heire with him of euerlasting life And of this that I shoulde neuer doubt he hath giuen me two Sacraments as outvvarde signes and tokens to be seene and felt of me that as surely as I see my selfe made partaker of them outvvardly so the holy ghost invvardly instructing me I shoulde not doubt but invvardly to be partaker of Christ him selfe with al his benefites that in him and through him I shall haue life euerlasting And thus beeing regenerate by the holye Ghost my vvayes shoulde be directed by the same spirite to vvalke in righteousnesse and holinesse all the dayes of my life FINIS A Prayer contayning the effect of that which goeth before ALmighty God most mercifull Father I see in thy blessed lawes and commaundementes the greatnes of my sinne and the dreadfull punishment due for the same yea a 1. King 8. 46. 2. chron 6 36. eccle 7. 21. 1. iohn 1. 7. I