receiued it sealeth vp the same in our hearts and frameth vs in this life to a new life worthie our calling by the which word also our sauiour Christ hath brought life and immortalitie to light which before seemed as it were to bee hidden in which respect it is called in sundry places of the new Testament a mystery or secret yea such a mystery or secret as was hidden since the world began This word must be first reuerentlie esteemed because if wee prize it not as we should it will grow into contempt Then faithfullie credited because otherwise our estimation and regard of it will do vs no good Lastly carefully receiued and profitably practised because these indeed are true testimonies of our reuerence and beliefe yea it must be reuerenced credited and receiued not as the word of a mortall man but as it is indeed the word of the eternall God First because of him that is the author thereof which is God onely good who besides that hee hath the fulnes of mercie in him to recompence our labour and loue that way hath also infinit power to reuenge the abuse or contempt of it in what sort soeuer or in whom soeuer Secondly because of the matter or matters rather that it propoundeth and setteth out vnto vs which are faith in the promises obedience to the preâ—cepts and reconciliation and agreeâ—ment betweene God and vs procureâ— for vs and purchased vnto vs in thâ— death of his dearely beloued Sonne Thirdly because of the persons whoâ— the Lord hath vsed in the publishiâ—â— and speaking of it who in times pasâ—â—â— were Prophets and holy men of Goâ— yet notwithstanding inspired by the spâ—â—rit of God But in this latter time he hath deliuered this trueth most fully vnto vs in the mouth of his owne sonne in whom are all the treasures of wisedome and knowledge hid And since that time by the blessed Apostles and Euangelists whom he sent abroad into all the world to preach the Gospell to all creatures And now in this last age of the world by the setled ministerie of ordinarie pastors and teachers Whom God doth vse not as though he were not able without them to work his own wil both in the sauing of them whom he hath made heires of life and in the condemning of the wicked but that hee might in their labours haue a more readie entrance by his word into mens hearts hee hauing appointed to season men by them and to inlighten their darke and ignorant hearts because they are the salt of the earth and light of the world indeede to season mens corâ—upt hearts and to deliuer them from the power of darknes and to translate them into the kingdome of his deare Sonne Who bring also with them the ambassage of peace and reconciliation God himselfe as it were by them intreating vs to be reconciled vnto his Maiestie And are indeede the effectuall inâ—â—â—â—â—ments of God for the gathering together of the Saints for the worke of the ministerie and for the edâ—fication of the bodie of Christ vntill wee all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ that we hencefoorth be no more children wauering and carried about with euerie winde of doctrine by deceit of men either others or our selues or by the exercised subtilties of our spirituall aduersaries Wherfore good reason is it that they that bring vs such glad and acceptable tidings of such good things taking continuall care for vs and watching for our soules should not onely bee reuerently esteemed as the ministers of Christ and disposers of Gods secrets but also religiously and louingly receiued because he that receiueth them receiueth God the Father and God the Sonne that hath sent them whereas on the other side whosoeuer doe contemne them thrust from them the blessed Godhead and refuse the meanes that the Lord hath ordained and sent abroad for their saluation The doctrine deliuered by these men specially the Gospel preached is a most liuely painting out of Christ before our eyes and as it were a visible crucifying of him in our sights who died for our sinnes and rose againe for our righteousnes And though they that perish count it foolishnes yet is it that mighty power of God vnto saluation and the excellent wisedome of the Lord by which it pleaseth him through the foolishnes of preaching to saue them that beleeue And it is that effectuall instrument whereby the Father of his owne good will begetteth vs againe vnto himselfe that we should be as the first fruits of his creatures being borne anew not of mortall seede but of immortall by the word of God which word endâ—reth for euer At our first receiuing of it it is sincere milke which as new borne babes we should long after that wee may grow vp thereby and come vnto Christ who is the liuing stone that wâ—â—â— our selues also as liuing stones may be made a spirituall house and a holy Priesthood to offer vp spirituall sacrifices acceptable to God through Iesus Christ. And when wee are passed the age of our infancie in Christ it is become our â—ound and stedfast meate wherewith the Lord continually feedeth vs in his family vntill that hauing laid downe thâ—â— our earthly house of this tabernacle we obtaine the building giuen vs of God that is an house not made with hands but eternall in the heauens whose builder and framer is God The Lord knowing whereof we be made and remembring that we are but dust hath not only giueÌ„ vs his word to work faith in our hearts but hath also lâ—ft vs for the more strengthening and confirming of the same in the truth of his promises the vse of two holy Sacraments only and no more namely Baptisme and the Lords Supper both of them being instituted by him to whom alone indeede it belongeth to ordaine Sacraments â—n his Church because hee alone hath power to giue and worke the grace that is meant signified or set ouâ— thereby Baptisme witnesseth and pledgeth vnto vs diuers things as first that we are ingrafted into the bodie of Christs Church wherof Christ is the head from whom alone the bodie receiueth increase vnto the building vp of it selfe in holy loue Then that regeneration is begun in vs and wee become as it were new borne â—abes vnto God our heauenly Father the Lord sauing vs according to his mercie by the washing of the new birth and the renewing of the holy Ghost It sealeth also vnto vs the forgiuenes and washing away of our sinnes in the sacrifice of Christs death water no more effectuallie taking away the spotts and filth of our flesh than Christs blood doth the guilt power and punishment of our sinnes And it pledgeth this vnto vs that wee are the sonnes of God by faith in Christ Iesus because al
euill both against themselues and others If to them in whom regeneration is begun yea and it may be also much aduanced and who are in the word indeed called the Saints of God they accuse themselues of wonderfull euils and manifold imperfections saying from a free heart that all their righteousnes areâ— as filthie and stained clouts and againe the good they shoâ—ld doe that they doe not the euill that they should not doe that doe they and therefore are not so much as willing to take such an office vppon them though wee would a thousand times giue it them If we would giue al that we haue vnto the Lord for a ransome for our own sâ—ns or others yea if wee would giue our first borne for our transgressions and the fruits of our bodies for the sinne of our soules as many idolators haue done heretofore it will not auaile vs for it is nothing nay as a polluted thing in his fight and besides it hath no power to purge away sinne or to purifie conscience If wee would cleaue to outward and feigned holinesse as the Pharisees haue done and the hypocrites of all ages do wee must make this account of it that though it bee neuer so glittering and glorious in maÌ„s sight which is not able to discerne of spiritual colors or things yet it is abbomination before God to whom and before whom both wee our selues and all our actions must stand and fall If we stand vpon the perswasion or practise of superstitious and idolatries deuised by man we must needs fall for besides that they are so many corruptions and defilings of Religion and seruice that we performe vnto God which is and ought to bee pure and simple as himselfe God himselfe also reiecteth them as things vile and displeasing in his blessed presence Whither shall we then goe to Christ onely we must needes come and why to him First because in him dwelleth the fulnes of all goodnes yea chefulnes of the godhead bodily and God hath giuen him to vs to the end that beleeuing in him wee should not perish but haue eâ—erlasting life How shal we know that By the Lords own word and voice from heauen who hath said and therefore we may nay we ought to beleeue it that he is his welbeloued sonne in whom he is well pleased Secondly because our Sauiour himselfe so graciouslie calleth vs saying Come vnto me all ye that trauaile be wearie and are heauy laden and I will ease you But when we come we shall find nothing in him Yes verilie for through him apprehended and appropriated to our selues by faith we shall find eternall peace to Godward and life and immortalitie brought vnto the beleeuers In this our Christ let vs for our comfort instructioÌ„ coÌ„sider first the names and titles giuen him which are not bare or idle or expresse graces in and for himselfe onely but are full of fruit and efficacy and that for vs and our good specially for spirituall comfort here and eternall saluation in the life to come He is called Iesus that is to say Sauiour because he alone and no other doth and shall saue all his people from their sinnes He is called Christ that is annointed and sealed by his father to be our King Priest and Prophet By his kingdome establishing his double gouernment one inward in the hearts of his children by his holy spirit and the other outward in the Church by the scepter of his word and his owne discipline By his Priesthood offering himselfe vp once for all as a full and sufficient sacrifice for all the sinnes of his people And his Prophecy he being become the only law-giuer to his Church so as the godlie now are not to hearken to anie â—oice doctrine or spirit but to him aâ—one and those that speake according â—o his truth Secondly let vs consider his person which consisteth of these two natures â—he Godhead and the Manhood As he is Godâ— he hath power in himâ—elfe to doe whatsoeuer pleaseth him both in heauen and earth and all deepe places yea to ouercome all our enemies specially spirituall which are so manie and mightie as none can encounter with much lesse vanquish but God onely alone belongeth mercie and forgiuenesse of sinnes â— as the scripture saith And as he is man hee is both sufficiently able and also very willing to endure and suffer for vs whatsoeuer was for our sinnes to be laid vpon him yea and also willing to haue compassion on thâ—â— that are ignorant and that are out of the way â—â—â—ng made man like vnto vs in euery respect sinne only excepted and therfore being both compassed with infirmity and tempted himselfe is the better able to pitie and succour them that are infirme or tempted So that God manifested in the flesh iustified iâ— the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glorie is hee that wee must cleaue to alone for the peace and comfort of our consciences and the saluation of our soules because there is none vnder heauen giuen vnto vs whereby wee must bee saued but onely the same of Iesus Thirdly let vs earnestly behold what â—ingular effects he worketh in his children what wonderful graces he freeâ—y bestoweth vpon theÌ„ He is the Lambe of God that alone taketh away the sinnes of the world he is he alone in whom it hath â—leased God to reconcile the world vnto himselfe he is he that is made of God vnto vs wisdome righteousnesse sanctification and redemption Wisedome because he is the eternall wisedome of the Father from before all beginnings and because comming out of the bosome of the Father he hath declared vnto vs all the councels of God concerning our instruction and comfort and that in far greater both plenty and plainnes specially plainnes than the Fathers before his comming had Righteousnes for these respects first â—ecause he hath fuâ—â—y satisfied the iustice of God being wouâ—ded for our transgressioâ—s and broken for our iniquities carrying also the chastisement of our peace vppon him and healing vs with his stripes bearing vpon his backe and shoulders the course of the law due to vs for our sins and ouercoÌ„ming the same in redeeming vs from it and secondly because that through his obedience and fulfilling of the law wee haue iustification imputed vnto vs before God and iâ—â—choated in our selues and before men in the world and so obtaine at the last the blessing of the law which is eternall life Sanctification or holines because it pleased God the Father in the riches of mercie to send his owne Sonne in the similitude of sinfull flesh and for sinne condâ—mned sinne in the flesh and not onely to impute vnto vs his holines and to cloath vs with the same but also through the mightie working of his holie Spirit to frame vs to walke in
true holinesse and righteousnes before God and men all the daies of our lif Redemption because that by offeriâ—g vp himself once vpon the altar of the crosse he hath redeemed vs from sinne and set vs free from the diuell and eternall condemnation keeping vs so in his hands that none shall pull vs out of the same vntil the full manifestation of our adoption shall appeare euen the deliuerance of our bodies from all corruption and sinne at what time hee shall returne our redeemer â—rom heauen and shall change the bodies of our basenes that they may be made like vnto his glorious bodie To conclude it hath pleased the Father that in him should bee hidden all the treasures of wisedome and knowledge and that in him should all fulnes dwell yea the verie fulnes of his godhead bodilie and of all other good things whatsoeuer that so the Church which is his bodie euery particular sound member thereof might receiue of his abundance as it is writen Of his fulnes haue wee all receiued and grace for grace that is grace vpon grace or as a man would say graces heaped one vpon another and that so he should be the beginning and ending yea the very yea and Amen of all Gods Promises To know these things in such sort as before is declared yea and in more ample manner than is here set downe and not to haue the particular feeling of them in a mans owne conscience is to little or no purpose at all vnlesse it bee more and more to afflict the conscience for want of comfortable feeling of them and to plung vs into a more great and grieuous iudgment because he that knoweth the will of his Master and doth it not shall be beaten with many stripes Wherefore it greatly behooueth vs to striue to attaine the meane whereby we may lay hold of them and that meane yea the only meane is nothing else but a true and liuely faith for by faith Christ and we are lincked together he and all his merites being become ours and we his whilest he purgeth our hearts by faith yea dâ—elleth in them and maketh vs fruitfull â—o all good workes This faith sealeth vp in our hearts forgiuenes of past sinnes Freedome from condemnation to come and assurance of eternall life pacifying our consciences towards God and instructing vs to apply particularly vnto our selues Christ Iesus and all his merites And by this faith it pleaseth almightie God to purifie and purge the corruption of mans heart and to frame it and fashion it to new obedience Yea it is appointed by God to bee a necessarie instrument whereby wee may ouercome the world and as a shield of steele by which we may quench all the fiery dartes of the wicked and in which being stedfast we must resist and vanquish the diuell Other singular effects and fruites of this liuely faith are largely reckoned vp in the Epistle to the Hebrues chap. 11. But this faith is not of all men that is most true yea wee affirme that no man hath it by nature arte wit or any such other meane in man but that it is the onely free and gracious gift of God to his owne children alone For the effecting of this precious grace in them the Lord himselfe vseth two effectuall instruments to worke it in their hearts by The one is inward and the same most powerfull namely his most â—â—ly and blessed Spirit speaking for knâ—â—â—â—dge peace and all good graces more effectually to our hearts than the outward sound doth to the eare The other outward and that is the whole ministerie of truth whether it be in the Word Sacraments Prayer c. wee diligently subiecting our selues thereto carefully receiuing the same and daily growing in grace thereby as wee doe in yeeres and strength in the bodie This Spirit is called the spirit of adoption because it beareth witnes vnto our spirits that God hath adopted vs to be his children and heires of his kingdom teaching vs also with confidence and boldnes to crie Abba Father This Spirit is called the Comforter because he ministreth vnto the children of God in all their heauinesses and distresses whatsoeuer either outward or inward vnspeakable ioyes He is called the Spirit of truth because he alone doth not only free vs from the errors of the wicked and the darknesse of our owne hearts but also inlightneth our vnderstanding and leadeth vs into all truth He is called the Spirit of sanctification because he frameth them in whom he dwelleth to sanctification and holinesse and fitteth them indeede to all good workes He maketh vs able to search into and to vnderstand the deep things of God yea such deepe and hidden secrets as the eye hath not seene the eare hath not heard neither haue they entred into mans heart He frameth and fashioneth in vs vnfained loue to God and to his people for his sake working also in vs a sound minde in al the duties and seruices that we doe either to God himselfe in heauen or to men vpon earth This Spirit helpeth our infirmities teaching yea inabling vs who know not what to aske or pray as wee should to send foorth requests vnto God with sighes and groanes which cannot be expressed Also when or wheresoeuer it be bestowed it bringeth with it a most holie and heauenly libertie because if the Son by his blessed spirit make vs free we shall be free indeed Lastly he is as it were the very earnest penâ— and assured seale or pledge of the trueth of the gracious promises which Almightie God hath made vnto vs in Iesus Christ generally for all good things and especially for our eternall election in Christ before the foundations of the world were laid Touching the word I take it in generall to be the ground and foundation of our faith and that therefore it is rightly called the arme of the Lord as vpon which onely we must leane But most specially I meane that part which containeth Gods most louing promises made vnto vs in Iesus Christ and is rightly called the Gospell And this Gospell is the glad tidings of great ioy and the mightie power of God vnto saluation to euery one that beleeueth Yea it is indeed the message of peace becauâ—e it offereth quietnes of conscience through the forgiuenes of sinnes to those that are farre off and to those that are nigh It is called the word of grace as well because it is freely bestowed vpon vs as also because it offereth vnto vs the grace of God It is the word of truth because it manifesteth to vs all truth both of faith and obedience and setteth out before vs the truth of God in the accoâ—plishing of his promises It is also the word of life not onely because it offereth life euerlasting for that it doth to al in the Church but also because that being rightly and reuerently
that are baptised into Christ haue put on Christ euen to this end that so they might become sonnes yea heires of God and fellow heires with our Sauiour himselfe It teacheth vs also that we should indeuour to keepe the vnitie of the Spirit in the bond of peace hauing the same loue being of one accord and of one iudgement no man seeking his owne but euery man one anothers wealth seeing that we are one bodie in Christ and euerie one one anothers members as we are all by one sacrament of baptisme coupled vnto one head which is Christ and ioyned together too in one â—ody which is his Church It representeth vnto vs also thus much that we being baptised into Christs death shall by the power thereof die vnto sinne and that by the vertue of his rising againe we should walke in newnes of life Lastly that wee shall be raysed vp at the last day out of the dust of the earth and meete the Lord in the ayre and dwell with him for euer and euer The Lords supper sealeth vnto our consciences that Christ is that liuing bread which came downe from heauen of which whosoeuer truely eateth shall liue for euer because he doth not nourish vs to death for that is contrarie to his nature nor for a time because he liueth for euer and cannot die and such are the effects that flowe from him but vnto euerlasting life Also it setteth out vnto vs Christs death and passion with the benefits we reape therby and namely the remission and forgiuenes of our sinnes because as he neuer did any thing in vaine so much lesse died fruitlessely but that hee might purchase for vs eternal peace with God through the worke of our reconciliation with him Further it preacheth vnto vs that Iesus Christ himselfe God and man with all his spirituall and heauenly treasures is fully and wholie giuen vs by the Father that in him and through him taken hold of by faith we may bee fully nourished in the inward and outward man to the hope of euerlasting life It doth also confirme vnto vs the mystical vnion which is betwixt Christ and his Church hee dwelling in our hearts by faith and we thereby made members of his bodie of his flesh and of his bones Lastly it teacheth vs what vnitie and loue ought to be amongst vs because that thereby wee that are many are one bread and one bodie in as much as wee are all partakers of one bread To the worthy receiuing of this sacrament there is necessarilie required an earnest examination and true tryall of our selues which chiefely consisteth as I take it in effectuall stedfast faith and hartie repentance towards God and vnfained loue towards men Faith is a certaine perswasion and stedfast assurance which euery true christian man ought to haue that God the Father loueth him for Iesus Christ his Sonnes sake hee by the meanes of that faith particularly applying vnto himselfe all Gods promises specially those that concerne forgiuenes of sinnes and eternall saluation made vnto vs in the same his sonne Iesus Christ in whom all his promises are yea and amen Repentance is an earnest hatred of all manner of sinne inward outward past present or to come all proceeding from a right and reuerent feare of Gods eternall Maiestie which worketh so farre in vs that it maketh vs to forsake our selues and to striue to the mortification of our corruption to the ende wee may wholy giue ouer our selues to bee altogether gouerned by the holy Spirit of God in the seruice of his Maiestie Loue containeth in it not onely a sound affection to our brethren and friends but also the vnfained reconciliation of our selues vnto those whom wee haue offended and a readie forgiuing of others the offences they haue coÌ„mitted against vs euen as willingly gladly freely as we would the Lord should forgiue vs for his Christs sake That faith that is outwardly wrought in vs by Gods word and confirmed by the partaking of the holy Sacraments is not an idle vaine or dead faith but stedfast vnfained and working by loue yeelding foorth the fruites of blessed obedience not according to the darknesse and corruption of our owne will lusts and affections for they euermore rebell against God Neither according to mens manners and examples because they are no sufficient warrants for our conuersation nor yet after the customes and fashions of this present euill world for we are forbidden to fashion our selues thereby but according to that good perfect and acceptable will of God set foorth and commaunded vnto vs in his law which is and must be alwaies a light vnto our feete and a lanterne vnto our paths and is indeed the onely true sufficient aâ—d right rule of all righteousnesse and well doing This large volume of Gods will plentifully and plainly reuealed in the Canonicall Scriptures of the old and new Testament God the Father hath in great mercie for our weaknesse sake abridged into two tables containing ten Commandements Wherein wee are specially to marke these two things First that it is the minde of the Law-giuer in commanding good things to forbid the contrarie euils and in forbidding euill things to commaund the contrarie good the Almightie therein meeting with mans corruption and the frowardnes of his heart who supposeth that if hee doe no euill though he lead an idle and vnprofitable life from goodnesse thinketh notwithstanding that hee hath performed his dutie Secondly that the Lord by his law mindeth to teach vs to bridle and subdue not onely the act of sinne as the Pharisies imagined nor the consent to the same in our hearts and affections alone as the Sorbonists and Popish schoole Diuines dreame aâ— this day but also the least lust and motion that may prick vs thereto or rise vp in our minde against the same We must know further that this law of God is obserued and broken inwardly and outwardly for the inward breaking or obseruing thereof because â—o man knoweth what is within man but â—he spirit of God and the spirit of man himâ—elfe euery man must be left vnto himâ—elfe and yet all are bound both by the â—ertue of Gods holy Commandement â—nd also by that excellent profession â—â—ter which they are named not onely â—eeply to enter into the consideration of themselues but also to know that they walke in his presence before whose eyes all things are naked and plaine Touching the outward breaking oâ— obseruing thereof wee must know that the breach of it is then done when any thing forbidden by that law is committed or any thing commanded by that law is left vndone and on the other side that obedience is then yeelded when any thing commanded by that law is performed or any thing forbidden by that law is left vnaccomplished For good reason is it whatsoeuer mans witte can cunningly dispute or
must carefully striue by al holy meanes and the diligent and often vse of the same with earnestnes to pursue them and to bring them to good effect But we cannot performe these holie duties That is true indeede for we are not sufficient of our selues as of our selues to thinke a good thought much lesse to doe any good deede but all our sufficiencie is from God to whom alone we must haue recourse by earnest supplications and heartie prayers that by him we may be made able not onely to know what that good holy and acceptable will of his is but also be strengthened from him from whom alone commeth euery good and perfect gift to accomplish and performe the same And because wee are very dull and sluggish to performe this as all other holie duties the Lord hath â—ot onely giuen vs certaine sharpe spurres to prouoke vs thereto as his holy commandement which wee ought carefully to obey his comfortable promises which wee ought stedfastly to beleeue the pledge of his blessed spirit which assureth our spirits that wee are his children and stirreth vp in vs those groanings that no tongue is able to expresse a true taste and feeling of our owne miseries and wants and of the miseries and wants of our brethren both in respect of our bodies and of our soules but also hath taught vs such a short and yet notwithstanding so sufficient a forme of prayer as doth briefly comprehend in it al such points and matters as be meet and lawfull for vs to demaund therefore wee should continually labour rightly to vnderstand it and carefully to put it in practise all the daies of our liues But before wee enter into this or any other prayer it shall bee good for vs to consider some circumstances and to obserue certaine rules to the end that we and our prayers may by that means be fouÌ„d more acceptable in Gods â—ight As first how great and wonderfull our wretchednes miserie and pouertie is without the which as wee may easily be puffed vp with pride in our selues so cannot our prayers be piercing because a full belly despiseth a hoâ—y combe as the holy Ghost saith Also what is the excellencie maiestie power and goodnes of Almighty God to whom we pray for if that be not setled in our hearts we shall without reâ—erence yea in a certaine kinde of hypocriticall and superstitious boldnes rush into his maiesticall presence as the horse doth into battell The earnâ—â—t and deepe weighing of both which points may work in vs true and vnfained humbling of our selues in his presence and also a certaine assurance that our prayers and requests shal be granted so farre foorth as shall bee expedient for his glorie and our comfort because wee come to him that hath the fulnes of all will and power in himselfe to performe any thing that we shal demaund according to the same Besides wee must know and beleeue that wee must pray vnto this alsufficient God onely as well because hee alone knoweth the things wee stand in neede of as also because he alone can help vs and yeeld reliefe and supplie when and as best pleaseth himselfe And that our prayers must bee made vnto him in the name of his dearely beloued Sonne Iesus Christ onely because it pleased the Father by him alone to reconcile all things to himselfe both which are in heauen and in earthâ— and to appoint him to be the onely Mediatour betweene God and vs. Also that wee must aske good things onely for it is vnreasonable yea irreligious to make the most good and holie God a slaue to satisfie our corrupt affections now wee haue said before that nothing is good but that hee alloweth and liketh of by his will reuealed in his word And we must aske these good things to good and holy vses onely as the aduancement of his glorie the helpe and comfort of our brethren and our owne good and not to consume them on our lusts as wantonnes gluttonie drunkennes enuie abominable idolatrie and such like And lastly that we must not pray only with our mouth and lips after the manner of hypocrites but must yeeld consent to the same in our vnderstandings hauing indeede the summe of euery petition in our hearts as we readily haue the words thereof in our mouthes otherwise all that we do in this behalfe will be but lip-labour yea lost labour For outward behauiour in our prayers it is seemely and meete that wee should order our selues reuerently and religiously in humble kneeling vpon our knees in stedfast holding vp of our hands and earnest lifting vp of our eyes to heauen ward and in disposing euery part and member both of our bodies and of our mindes in such sort that wee our selues may feele and others that be present with vs may sensibly perceiue that wee reuerence his Maiestie before whom we appeare and rightly vse that exercise that hee hath enioyned vs as a special peece of his seruice euen for our owne health and welfare as well â—s for his glorie Vnderstand me as I meane My purpose is not to tie men to that forme of prayer alone or to teâ—â—â—â—hem to vse only those gestures aboue prescribed for that were to limit the Spirit and to represse occasions and prouocations giuen vs from God and felt in our selues to holy prayer but that euery one shuld striue because of that rebellion that is in our harts as much and as effectually both in word and deede to humble our selues before God as possibly wee can least otherwise God resist vs for he resisteth the proud and reiect our prayers Now let vs come to a short opening of that prayer which the Lord himselfe hath taught vs. The preface or beginning thereof is this O our Father which art in heauen Out of which words wee may learne many things as first in this word O the earnest affection that ought to bee in them that pray who must bring with them mindes not onely farre remoued from earthly and carnall things but so stedâ—astly set vpon those heauenly and spirituall graces that at that present they demaund that they minde nothing but those alone Secondly in 〈◊〉 word our the vnfained loue and feeling that ought to bee amongst Christian brethren no man praying for himselfe onely but praying as carefullie for others as for themselues Thirdly in this word Father his fatherly prouidence and assured fauour and good will towards his children in Christ on the one side and their sincere loue and hearty obedience towards him on the other side according to that of the Prophet If I be your Lord where is my honour and if I be your father where is my loue Fourthly in these words which art in heauen the exceeding Maiestie power and glorie of God aboue all things which if wee respect not in prayer and feele in our selues to appertaine to vs
the fruites of our lips will fall downe as water spilt on the earth The first petition is Hallowed be thy name wherein wee pray for the knowledge and reuerence of God so to be in our hearts that all our thoughts words and deedes may in all godlinesse onely so shine before men that God our heauenly Father may thereby be glorified And on the other side wee pray against ignorance and contempt of God and of all these meanes whereby hee hath made himselfe knowne vnto vs as his word workes c. Also wee pray against all loose life and vngodly behauiour whatsoeuer The second petition is Thy kingdom come wherein we pray for the effectuall feeling and working of Gods blessed spirit and all his gifts in vs as righteousnes peace comfort c also for the sincere preaching reuerent hearing and right receiuing of Gods holy word and discipline We pray for Magistrates and Common-wealths and for the Church of Christ wheresoeuer dispersed and we pray for the glorious appearing of our Lord Iesus Christ either particularly to visite euery one of vs or generally to iudge the quicke and the dead with wonderfull glorie and maiestie in that great and last day On the other side we pray against all the illusions suggestions and assaults either of Sathan or of our owne corruption wee pray against the bondage of sinne the kingdome of Antichrist and the contempt and forgetfulnes of Gods either particular or general iudgement The third petition is Thy will be done in earth as it is in heauen wherein wee pâ—â—y for wisedome will power and grace that we may yeeld our selues our soules and our bodies with euery part and member both of the inward and outward man and that all other things also together with vs may bee made conformable here vpon earth vnto the obedience of Gods will declared by his word as his Angels which bee his heauenly creatures studie nothing but to please him without any motion to the contrarie On the other side wee pray against presumption wilfulnes ignorance rebellion muttering grudging or repining against his good will and pleasure together with all such inordinate and fleshly desires resting in vs as are contrarie to his blessed will and ordinance The fourth petition is Giue vs this day our daily bread wherein wee pray for meate drink apparel health wealth libertie peace good order and all other good things whatsoeuer that God knoweth to bee meete for vs in this world to sustaine keep and defend our bodies and liâ—es by On the other side wee pray against hunger nakednesse scarsitie pestilence â—icknes pouertie bondage warres disorder and all manner of euils whatsoeuer tending to the hurt of our bodies and liues And let vs marke the words with which we vtter this petition We rather say giue than pay because wee cannot require bodily things much lesse spirituall things for any desert that is in vs but for Gods â—ree and gratious goodnesse onely And wee say Giue vs rather than me to teach vs that in charitable loue wee are bound both to pray and labour for others and not of selfe-loue onely for our selues as worldlings doe And wee require rather this day daily bread than euery day daintie fare because wee should learne rather to stay our selues vpon and to content our â—elues with Gods continual prouidence â—inistring vnto vs alwaies sufficient for â—resent necessitie than to incomber our â—â—lues with worldly care and carking to â—et by indirect meanes or to keepe any â—â—perfluitie The fift petition is 〈…〉 trespasses as we forgiue 〈…〉 against 〈◊〉 wherein wee pray 〈…〉 feeling of Gods 〈◊〉 purâ—haâ—ed â—â—to vs by Christ anâ—â—is obedience only to put away all our sinnesâ— we pâ—â—y also for peace and ioy of conscience 〈◊〉 for vnfained loue and broâ—herly râ—coâ—â—ciliation amongst men which is an assured pledge of the freâ—â—ardon and full â—orgiuenes of all our iniquities before God On the other side wee pray against wrath vengeance despaire and many strong illusions that may bee and are raised vp in vs vnto condemnation in sinne also against hatred and hard hartednes towards men The sixt petition is And leade vâ— not into temptation but deliueâ— vs froâ— euill wherein we pray for Christian patience strength and continuance against all temptation and suggestions whatsoeuer to sinne also for contempâ— of the world mortifying of the 〈◊〉 and quickning of Gods holie Spirit Confession of sinnes Foure witnesses that we are sinners 1. Our owne conscience 2. God himself 3. Gods iuâ—â—â—â—ments 4. Gods vvoâ—â— vvhich chargeth vs vvitâ—â— 1. Adams fallâ— 2. Originall sâ—â—â— 3. Tâ—e fruites of originall sinâ— â— good 〈◊〉 to bring 〈◊〉 the fee 〈◊〉 of Gods 〈◊〉 ements 〈◊〉 comparing 〈◊〉 ans filthiâ—â—â—â—e and Gods â—â—â—â—tâ—ousnesse The grieâ—â—usnesse of sin â—â—mmitted 3. The multitude of transgressions 4. Gods heâ—â— iudgement vvhich arâ— executed 1. Vpon the creatures 2. Vpon men this lifeâ— and are either invvard or outâ—vvard 〈…〉 â—â—ternall conâ—â—â—nation â—n being fâ—lt â—â—liefe must be â—ught â— Angels 2. Dead Saints 3. Men vnregenerate 4. Men regenerate 5. Goods and riches 6. Counterfeite holines 7. VVill worshippings cannoâ— appease the consâ—iâ—nce vvounded with the feeling of Gods iudgements and sin Christ alone must be our refuge VVe haue Gods ovvne testimonie for it And Christs owne vvord Christs names full of doctrine and comfort Iesus Christ. 1. Christs kingdome 2. Christs priesthood 3. Christs Prophecie Christs person Christ God 3. Christ man 4. Christ God and man our onâ—ly Sauiour Christ alone takes away sin 1. Christ is our vvisedome 2. Christ is our righteousnes 3. Christ is our holinesse 4. Christ is our redemption 5. Christ is all in all Faith and knowâ—edâ—e must gâ—e together Notable â—ffâ—cts of true faâ—th 1. Faith vvorketh peace in our consâ—iâ—nces 2. Faith clenseth our heart 3. Faith ouercommeth the vvorld the flesh and the diuâ—ll Faith is the freâ— giâ—t of God Faith fâ—amed in vs two manner of vvaies Spirit of adoption Spirit a comforter Spirit of truth Spirit of sanctification Spirit together vvith the powers and effects thereof Gods vvord generally the groâ—nd of faiâ—h But most specially the Gospel 1. Gospell what it is 2. The message of peace 3. The vvord of grace 4. The vvord of truth 5. The vvord of life 6. A mysterie or secret How the vvord must be receiued and for what cause Prophets Christ Iesus Apostles Euanâ—gelists Pastorsâ— Doctors and Ministers whaâ— manner of men they ought to be â—he ends of the holy Ministery Ministers and Ministery must be much made of 1. The doctrinâ— preached painteth out Christâ— death and passion 2. It sealeth to vs our saluation 3. It vvorketh our regeneration How the word is milke â—ow and when â—he vvord is â—rong meate Gods goodnes Mans frailtie The tvvo Sacramâ—nts aides â—o our faith 1. Baptisme seâ—â—leth our ingraâ—â—ting into the Church 2. Our regeneration 3. Remission of sinnes 4. Our adoption 5. Our spirituâ—ll vnitie 6. Our mortification and sanctification in Christs death and resurrection 7. Our resurrection 1. The supper pledgeth our eternall life 2. Christs death and passion 3. Our spirituall nourishment in and by him 4. The vnion betvvixt Christ and his church 5. The vnitie amongst the members of the Church Examination before the Supper Tvvo parts of it â—aith and râ—pentance tovvards God and sincere loue towards men Faith vvhat it is Repentance what it is Loue and what it comprehendeth True faith is not fruitlesse 1. Naturall corruption 2. Other mens manners 3. And the fashions of this world no rules to â—rame our liues by 4. But Gods worâ— onely Two tables ten commaundements VVe must flie â—rom euill and doe good 1. Act of sinne 2. Consent to the same 3. Yea lust or motion must be auoided 1. Gods law is obserued or broken after tvvo sorts Outvvard breach Inward and outward obedience Things forbidden by the first commaundement By the second By the third By the fourth By the fifth By the sixth By the seuenth By the eighth By the ninth By the tenth Vnlavvfull vvishes Things commaunded by the first precept By the second By the third Three ends of an oath By the fourth By the fifth By the sixth By the seuenth By the eight By the ninth By the tenth Our vvant of abilitie is supplied by earnest prayer to God Spurs to prayer specially foure 1. Gods commandement 2. Gods promises 3. The assured pledge of the â—pirit 4. Our ovvne vvants Seuen poynts to be marked before we pray 1. Our wretchednesse 2. Gods greatnesse 〈…〉 od will anâ—â—ods great power muâ—t not be sundered in prayer 3. That God onely must be called vpon 4. Iâ— the name of his â—onne Christ onely 5. Good things onely must â—e asked 6. And that to good ends only 7. Mouth and heart must be ioyned together Outvvard behauiour in prayer must plainely preach reuerence of Gods maiestie Men may not be tied of necessitie to thâ—t or any forme of praier or to any sort of gesture therein The preface to the Lords prayer expounded 1. Earnest in prayer 2. Vnfained loue 3. Gods prouidence and our obedience 4. Gods povver The first petition vvhat we pray for VVhat vve pray against The second petition vvhat vve pray for VVhat vve pray against The third petition vvhat we pray for VVhat vve â—ray against The fourth petition vvhat vve pray for VVhat vve pray against 1. Merits ouerthrovvne 2. Selfe-loue euill 3. Gods prouidence our only stay 〈…〉 pray for VVhat vve pray against The sixth petition vvâ— at vve pâ—ay for