generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two 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 is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
fellowes yet that hee knew not what sinne was vntill hauing commenced Doctor in the schoole of the holy Ghost through the knowledge of the Gospell hee vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Popery remaine ignorant of this Commandement Why what is in it It doth not onely condemne the euill desires Psalm 143.2 Rom. 7.7 but all pronenesse to sinne together with the cause from which the same by the iust iudgement of God commeth and therefore by this Commandement especiallie are all men conuinced of sinne What learne you from hence The errour of the Papists is euidently confuted that hold that we haue free will to doe good or euill Gal. 5.16.17 whereas we cannot but sinne in coueting euill vntill we be borne a new If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed Yes the necessitie of sin doth not exempt vs from sinne but onely constraint What are the sinnes against this Commandement Either without vs or within vs. What is the sinne without vs That which Adam first committed so farre only as he sinned against his posteritie and not against God directly which we also haue committed in Adam by the Law of propagation and generation For as Adams felicitie should haue bin ours if he had stood in it so was his transgression ours What familiar example is there to make this plaine A man being a slaue his progenie to all posterities shall be slaues A man also being attainted of high treason the attaint of blood reacheth to his posteritie The young serpents and woolues that neuer stung men nor deuoured sheep are notwithstanding worthie to die So much of the sinnes without vs. What are the sins within vs Iames 1.14 Rom. 1.22.23 The depriuation of good and the naturall corruption of being prone to euill which also hee hath at the first minute and moment of his conception Against the Pelagians that teach that sin commeth by imitation How is this sinne noted out vnto vs In that other sinnes haue their speciall names where this properly is called sinne because it is the puddle and sincke of other sinnes and for that also the more it is pressed the more it bursteth foorth as mightie streames that cannot bee stopped till God by his holy spirit restraine it What is the second sinne within vs Wandering and euill thoughts though we neuer like of them How can that be reckoned for sinne which is reiected as soone as it is hatched Euen the rising of such a thing in our minds argueth our corruption of nature for were not that inborne corruption it could not once enter into our thoughts further then it were offered vnto vs by some outward tentation of the diuel or of the world as it was vnto our Sauiour Christ And although in the incorrupt estate of a man hee might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the mind without thinking or meditation of the naughtines and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue beene Wheras the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption in the temple of our hearts where he seateth himselfe and cannot abide that they should be made a thorow-faire for euil thoughts to goe vp and downe as it were ietting in them but will haue all whipped out What is the third sinne within vs When there is a wandring wicked thought with some liking though we reiect it Hither may be referred first vain sudden wishes then dreames which haue some euill in them and yet not from any liking of those things when a man is awake and which a man awake misliketh So much of the Commandement What is the vse of it To teach vs aboue all other commandements that we are miserable and wretched by nature subiect to the curse and wrath of God What followeth to be spoken of The sum of the whole Law because it is a thing annexed to all the Commandements What is the summe Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6.5 and Leuit. 19.18 What is the summe of this summe Loue which consisteth in two heads to wit the loue of God and of our neighbour VVhat vse is there of this short summe Very great both to shew the maruellous wisedome of God and also for singular profit that redoundeth thereof Wherein appeareth the wisedome of God That sith it was great cunning to contriue the whole will of God into ten words it must needs be more wonderfull to bring all vnto two VVhat is the profit that redoundeth vnto vs It ariseth of the twofold vse of the Law before spoken namely first that we being humbled might be thereby driuen vnto Christ Secondly that thereby we might be directed to his obedience VVhat profit ariseth of the first vse concerning humiliation That men being brought to a neerer sight of their sinnes might bee the more earnest to come vnto Christ How shall that be That when all our sinnes are gathered and mustered into one troope or heape they may appeare the greater to cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his abilitie to pay all as long as he heareth they are but all small summes but hearing the whole summe despaireth of the paiment of it Or when as there be many souldiers comming against their enemie but yet here there scattered they doe not affect vs with so great feare as when they be gathered and ranged in order and are all vnder one sight or view Shew the same in our loue towards God In that it should bee done in simple obedience of the whole man that is all the functions both of soule and body which is impossible for any man to doe VVhat are they of the soule Namely two of the mind and of the affections VVhat are they of the mind The vnderstanding and iudgement vnto both which is memorie annexed VVhat is vnderstanding The vnderstanding is that whereby wee must know perfectly all but wee are ignorant of many things and those which wee know wee know them but in part and that which we know we iudge not aright of nor remember as wee ought Secondly the will whereby we must perfectly loue the knowne good and perfectly hate the knowne euill of which we come a great deale shorter then of the other VVhat are they of the body All the members parts and graces of the body as beautie strength c. which should be wholly bestowed in the seruice of God but the wandring of our eyes in
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
said that the seed must be receiued into a good heart it may seeme that a man hath a good heart before he receiueth that seed Doubtlesse naturally they are all alike and there is neuer a barrell better hearing as they say but as the face answereth to the face in the glasse so one of the sonnes of Adam is like another in their natiuitie they haue by their parents Why then are they said to haue a good heart Iames 1. It is called a good heart in respect of Gods changing it by the ingrafted word and by these words he putteth difference betweene the fruits of the former and the fruites of this last for that there is no difference in the outward shew of fruits but onely in regard that those fruits proceeded from an vncleane heart and this from a heart which is clensed How must wee approoue our selues that wee bee good ground By good fruits What are the fruits Either pertaining to the couenant of grace or of works What are those that pertaine to the couenant of grace First free accesse to God Secondly Rom. 5. the loue of God shed into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God whereof ariseth that we call God father and hope for the inheritance with patience which is a patient waiting for the performance of Gods promises What are those that pertain to the couenant of works Repentance which is a changing of al the powers and faculties of the soule and members of the bodie effected by loue which commeth from faith What things follow First Sacraments secondly censures ROM 4.10.11 10 How was it then imputed when hee was circumcised or vncircumcised not when he was circumcised but when hee was vncircumcised 11 After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was circumcised that he should be the father of all them that beleeue not being circumcised that righteousnesse might be imputed to them also What is a Sacrament Exod. 12.6 Luke 1. â—9 It is an action of the whole Church wherein by outward things done according to the ordinance of God inward things being betokened Christ is offered to all and exhibited to the faithfull for the strengthening of faith in the eternall couenant Why call you it an action Because it is not a bare signe alone but a worke Why call you it an action of the whole Church Because it is a publicke action and appertaineth to the whole Church for it is a greater indignitie for the Sacraments to be administred in priuat houses then for the ciuil iudgement which is open and publicke Also the sacrifices vnder the law were not so excellent as these yet was it not lawfull to offer them in priuat houses What haue we to consider in this that there be in the Sacraments certaine outward things Gal. 3.1 Luke 22.19 1. Cor. 11.24 Rom. 4.11 That they are ordained to the end that by comparing and conferring them with the things which are inward they might helpe First our vnderstanding in which regard they are as it were image or glasses Secondly our remembrance in which respect they are monuments Thirdly and especially the perswasion of our hearts by reason whereof they are seales and pledges What doctrine is here to be gathered First what roote of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeue is in vs that the word and oath of God is not sufficient to plucke vp but that we must haue such aides Secondly the mercie of God that applieth himselfe to our weakenesse Thirdly what miserable men they are that refuse the Sacraments VVhat haue we to consider in these outward things which the Lord hath ordained in the Sacraments The wonderfull wisedome of God that hath chosen base and common things for so high and singular mysteries whereas hee might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vs in the Sacraments where there is great difference betweene the time of the Law and of the Gospell How may we more cleerely and distinctly consider of these things which are ministred in the Sacraments By considering the persons that minister and that which they minister VVho are the persons The Ministers especially 1. Cor. 4.1 representing vnto vs the Lord whose stewards they are VVhat belongeth to the Ministers office The chiefe part of consecration of the elements which is partly in declaring the institution of the Sacraments partly in going before in prayer to God which consisteth first in praising God who hath ordained them for the reliefe of mens weakenes and then in suing to God that he would make them effectuall to that end Is not the nature and substance of the elements changed by this consecration In no case although the qualitie bee altered in separating them from a common to a holy vse Matth. 3.11 which lasteth as long as the action is in hand for the Ministers cannot giue any thing but that which is outward How then commeth it to passe that the outward elements which the minister giueth haue the names of the spirituall things they set forth Gen. 2. Gen. 17. Exod. 12. Exod. 12.5 It is ordinary and vsuall in the Scripture to giue the name of the thing signed signified to the signe as it is called the tree of life which was but a signe of life And in the Sacraments of the old Testament circumcision is called the couenant and the Lambe or kid the Passeouer wherof onely they were signes What is the cause that moueth the Lord to grace the outward signes in the Sacraments with the names of the things signified First because of the resemblance and similitude of the elements and the things signified in which respect they are called signes Secondly to shew the vnseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called seales Doe they seale nothing else but the promise of God vnto vs Yes they seale also our promise vnto God that we take him only for our God and Redeemer whom alone by faith wee rest vpon and whom wee will obey What is further the office of the Minister To giue the Sacraments which he hath consecrated to those to whom they belong So much of the persons What is that which is administred First the visible creatures ordained for signes and figures of Christ as vnder the time of the Gospell water bread and wine which God hath made choice of both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally vsed of all nations and tongues in the world Secondly they liueliest represent the inuisible things that is Christ with all his benefits which God onely giueth Matth. 3.11 as the Minister doth giue the outward things Is there
any preparation required to the receiuing of the Sacraments Yes verily Exod. 3.5 1. Cor. 11.28 for seeing men ought to come with preparation to the hearing of the word they ought by so much more come to the Sacraments as God by them offereth greater grace then by the word alone What is the preparation that is required in one that commeth vnto the Sacraments The children of the faithfull excepted and that alone in the Sacrament of Baptisme whereof they ought to be partakers there is required to a worthie participation of the Sacraments knowledge and feeling VVherein ought this knowledge and feeling to consist In the Law and in the Gospell Seeing no man is able to know the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge and feeling necessarie It is necessarie first in the Law that hee bee able thereby to vnderstand the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of euerlasting death due thereunto and that he be able to applie both these that is the sin and wages thereof to himselfe How far is the knowledge and feeling of the Gospell required First that hee vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able to applie the the same to himselfe What ariseth from this knowledge and feeling to a further preparation thereunto Mat. 3.13 Acts 8.36 Luk. 22.15 A great and earnest desire to bee made partaker of them VVhat duties are required in the action of receiuing them First a graue and reuerent behauiour Secondly an attentiue heed for comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat is to bee done after the partaking of the Sacraments Out of the feeling of the gratious worke of God by them to reioyce with thankesgiuing or to enter into iudgement with our selues and to humble our selues for our want of feeling the fruit the Sacraments doe present vnto vs. And as we ought to bee humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in them so yet ought we not therefore to bee altogether dismaied for as the sicke man feeleth not the nourishment of his meate because of his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensiblie feele the working of God by them through the weakenesse of faith which is in them And although we cannot feele it immediately yet after by the fruits wee shall be able to discerne of our profiting How many Sacraments are there There are two onely 1. Cor. 12.13 1. Cor. 10.1.2.3 1. Tim. 6.8 Galat. 3.27 1. Cor. 10.16 for first the two seales assure vs of all Gods graces as of our regeneration entrance and engrafting into Christ so of our growth and continuance in him and therefore we need no more Secondly when the number of Sacraments were most necessary as vnder the Law they had but two wherefore we need require no more Thirdly hauing meate drinke and cloth we ought therewith to be content now by the Sacrament of our entrance our spiritual clothing is sealed vnto vs and by that of our growth is sealed our feeding therefore those fiue other of Matrimonie of Orders Pennance Confirmation and of extreame vnction whereof the two latter coined by the Papists to bee made Sacraments are superfluous the other of them are agreeable to the Word but without the nature and number of Sacraments So much of the number of the Sacraments VVhat is the first of those two Baptisme VVhat is Baptisme It is the first Sacrament of the Gospell Tit. 3. whereby our regeneration or new birth or our entrance and ingrafting into Christ and the body of Christ which is his Church is sealed vnto vs. Why call you it the first Sacrament Mat. 28. Exod. 12.48 Because hee saith that after they haue taught men to beleeue they should be baptized thereby to bee enrolled amongst those of the houshold of God or entred into the number of the Citizens and Burgesses of the heauenly Ierusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their deaths and let them receiue the Lords Supper twice or thrice in a yeere whereas this is the first Sacrament of the Couenant How often is this to be done Ephes 4.5 Once only for they are heere charged to administer Baptisme not Baptismes And although in the Hebrues there be made mention of Baptismes Heb. 6.2 yet that is not to teach that one ought to bee often baptized but to declare the outward baptisme of the water and the inward of the spirit which we receiue at one time Act. 2.41 Secondly it is said the Church continued in prayer and breaking of bread not in baptizing Thirdly it is a pledge of our new birth now a man being borne but once hath no need of this Sacrament but once Mat. 28.19 VVhy is it said that we are baptized into the name of the father the sonne and the holy Ghost Mat. 28.19 Act. 11.26 Because by Baptisme wee being consecrated to God are ioyned to him to beare his name as a wife beareth the name of her husband How is our coniunction with God wrought In children by the secret working of Gods spirit in riper yeeres by faith for being naturally after the fall cut off from God wee are as it were ingrafted into him againe as new plants and incorporate as Malchus eare once dismembred Luk. 22.50.51 was againe by the power of our Sauiour Christ set into his head VVhat is Baptisme to this ingrafting A Seale and a pledge of it wherein is grace exhibited and not the ingrafting or incorporation it selfe considering that we are baptized in the right onely of being members of Christ before though ordinarilie we are actually ingrafted by the Sacrament not by force simplie of the worke done but as it is Gods ordinance and a seale of his couenant VVhat ariseth of our vnion with God Another vniting of vs to the Church as a yong hence ingrafted on an arme of a tree is both one with the arme and tree it selfe What fruit ariseth of this vnion A new birth wherof we being once partakers can neuer be depriued What is the outward matter in Baptisme Water VVhat proportion is there of the visible element with the inuisible grace First the whole action of Baptisme Galat. 3.3 sealeth vp vnto vs our regeneration and putting on of Christ which is our receiuing into the house of God What after The couering of the childs head with water Rom. 6. is a seale that the childs sinnes are couered Secondly as the water doth wash and
Christ Thirdly by a trope of the chiefe point of prayer which is thanksgiuing for the whole the Euangelist giueth to vnderstand that our Sauiour Christ sued to God his heauenly Father that his death in it selfe sufficient to saue 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 bee effectuall to the purposes they were ordained vnto How shall it be known that he gaue thanks and prayed for these things seeing there is no mention of these things in the Euangelists The very matter it selfe that is handled Mat. 14. 15. Iohn 6. doth guide vs to the knowledge of these things Secondly the like manner of speech in other places of Scripture where there being no mention what words he vsed yet must needs bee granted that he gaue thanks and praied proportionably to the prayer and thanks here vsed For taking the barlely loaues and fishes and giuing thanks what can be vnderstood but that he giuing thanks to God that had giuen those creatures for the bodily nourishment prayed that hee would blesse them and make them effectuall to that end And as it is not lawfull to eate and drinke the common meat and drink without such praier and thanksgiuing so is it not lawfull to communicate these Elements without thanksgiuing and prayer Hitherto of the thing wherein the minister is chiefe What doth he alone First hee taketh the bread and breaketh it likewise powreth out the wine and telleth what they represent What doth it signifie It setteth forth that Christ himselfe of his owne accord offered his body to be broken and blood to be shed and that as the bread nourisheth not if it remaine whole and vnbroken so there is no life for vs in Christ but in as much as he died Why doth hee call the cup the cup of the new Testament Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by the shedding of the blood of beasts is now after a new maner accomplished in the blood of Christ himselfe MAT. chap. 18. vers 15. to the 20. and 1 COR. 16.22 HHitherto wee haue heard of the person of Christ in it of his natures his Godhead and his manhood then of his offices priesthood and kingdome In his kingdome wee haue heard of the inward meanes as the spirit and amongst the outward meanes we haue heard of the word and Sacraments Now there commeth to speake of the militant Church VVhat is annexed to the militant Church Officers and Ministers whereby it hath beene and is taught and gouerned What is common to all these Officers That they bee lawfully called and that they execute faithfully euery one his office whereunto he is called How is the militant Church diuided Into the Church before the comming of Christ or after his comming What is the Church militant before the comming of Christ It is the militant Church which beleeued in Christ to come What is the militant Church after the comming of Christ It is the militant Church that beleeueth in Christ already come How is the militant Church after the comming of Christ diuided Into vniuersall or particular What is the vniuersall Church It is the societie of those that being scattered thorough all the corners of the world are by one faith in Christ conioyned to him What officers are annexed to this Church Officers that are extraordinarie and induring for a time What are the extraordinarie Officers Such as were first called and inabled of God for the conquest of the world to the Gospell and the obedience thereof and of whom there was no vse after the first building or planting of the Church no more then of the General of a field or of a Coronel when the conquest is made or of master builders after the platforme of a house is det downe How are these extraordinarie diuided They are either those that are called immediately of God as Apostles and Prophets or those that were called by meanes of men as Euangelists Who are Apostles Act. 1.21 Ioh. 15.27 Mat. 28.19 Act. 1.8 Act. 8.14 19.23 c. Act. 12. Such as were for the planting of the first Churches set apart immediately by Christ himselfe which hauing both seene and heard him had the charge of the whole world committed vnto them with power to distribute the graces of the spirit Haue the Apostles any successors To speake properly they had none to succeede them in the degree and dignitie of Apostleship and therefore when Iames was beheaded none was chosen into his place otherwise all Pastors and Ministers of the Gospell who are lawfully called to the dispensation of the Word Sacraments and Keyes are the true and vndoubted successors of the Apostles and haue the same commission in the ministration of the Gospell which they had though not in the same degree or dignitie VVhat is the property of the head To be highest and therfore there can be but one euen Christ VVhat is the office of the head To conueie the powers of it into all the members for as the naturall members take spirit and sense from the head so the church hath her spiritual life and feeling of Christ who is only able to quicken and giue life Whom by this title of the head of the Church Paul lifteth vp aboue all Angels Archangels principalities and powers And therefore if the Pope were the successor of Peter and Paul yet should he not be therefore the head of the Church which agreeth to no simple creature in heauen or vnder heauen But may not the pope be a ministeriall head It would make the Church a monster if it should haue moe heads at once then one or to bee at any time without a needfull head as it must needs be in the death of the pope Besides that when Christ is alwaies effectually present in his Church by his spirit what needs he to haue a vicar or deputie Joh. 14. What then shall we say to the words of Christ Thou art Peter and vpon this rock wil I build my Church whereby is inferred that Peter was ruler of the Apostles and consequently of the world and therefore the Popes as Peters successors should be rulers ouer all The rocke whereupon Christ will build his Church is not Peter but the effectuall and confessing faith of Peter as appeareth by the diuers words the Euangelist vseth from that whereby Peter is called And if it be vnderstood of Peter yet it must be esteemed Reuel 22. that to auoid confusion Peter gaue answere in the name of all vpon whom in respect of their ministerie the Church is as well builded as vpon Peter How may it be shewed that Peter answered for all Because all were asked otherwise our Sauiour Christ receiued no answere which to thinke is a charg of disobedience vpō the other Apostles vpon our
Can any man adde any thing to Gods holinesse No wee cannot adde any holinesse vnto God or take away from him but that as God is holy in his properties and actions and also in his ordinances both in Church and Common-wealth so we desire it may be and that not onely in our selues but also in all men that they may be acknowledged and reputed as they are worthie in themselues to bee reputed and accounted VVhat is considered of the words together That it is a singular benefit of God to be admitted to the sanctifying of his name and as it were to set the crowne vpon his heade and to hold it there especially seeing he is able himselfe alone to do it and when he would vse other thereunto hee hath so many Legions of Angels to do it yea that can raise vp stones to doe it VVhat further We pray that God may be acknowledged Iust Wise c. in all his workes euen in his ordinance of some to euerlasting life and othersome to euerlasting destruction as also when the glory of God commeth in question betweene our selues and any thing that belongeth vnto vs to preferre that vnto these May none else be glorified but the name of God No glory or honour should be giuen to any thing in the world but to the name of God which is noted when wee say Esa 42.8 48.11 thy name c. further then they are instruments whereby we may arise to the glorifying of it for God will not giue his glory vnto any no not to the manhood of our Sauiour Christ Shew some particularities of the glorifying of his name First wee must pray that God would giue vs the knowledge of himselfe his words and workes for we cannot glorifie his name vnles we know it Secondly Ioh. 3.3 Rom. 4.20 we pray that we and others may sanctifie God in beleeuing his word how vnlikely soeuer Wherefore Moses and Aaron are said not to haue sanctified the name of God in that they beleeued not contrarily Abraham glorified God in beleeuing How else Esa 8.12.13 1. Pet. 3.14.18 In fearing the Lord alone and not men That the Lord be our feare How further Mat. 5.16 In praying that God may get glory by the godly conuersation of vs and others also that we may praise him for his benefits more particularly for humilitie for our selues and others without which we cannot glorifie God as it is meet 2. Sam. 7.18 Psal 8.5 144.3 Luk. 1.48 1. Sam. 3.18 Esa 39.8 Esa 2.11.12.13.14.15.16 from whence ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as Ely and Ezekias We pray against al loftie and high things that hinder that God only cannot be exalted especially the pride of our hearts which we are to confesse and lament It is lastly a singular hallowing of Gods name as well by praising it for the benefits wee haue receiued as for his other wonderfull workes in the Creation and gouernment of the world the Church especially VVhat is considered in the second petition Thy kingdome come One of the meanes how to haue our God sanctified which is a dependance of the former petition VVhat is meant heere by kingdome That gouernment which our Sauiour Christ exerciseth in the world Of how many sorts is it We pray either for that he exerciseth in this world or for that he exerciseth in the world to come called the kingdome of glory How many sorts are there of that kingdome he exerciseth in this world First it is that hee exerciseth ouer all men and other creatures What desire we of God concerning the gouernment ouer all men called the kingdome of power That he would gouerne all the creatures Psal 97.1 Mat. 6.13 Ioh. 17.2 both in the naturall course of things and in the ciuill and domesticall gouernment of men yea in the rule of Diuels themselues in such sort as they may serue for the good of his Church What desire wee concerning his gouernment in the Church called the kingdome of grace That it may bee heere in this world enlarged Psal 122.6 Esa 62.7 and that it may be accomplished in the last day What doe we desire for the inlargement of it in this world That by Christ the head of the Church God would gouerne his people to the perfect saluation of the elect and to the vtter destruction of the reprobate whether open rebels or fained and hollow-hearted subiects What great need is there that wee should pray for the kingdome of God For that being taught that wee should pray that the kingdome of God may come Mat. 12.24.27 2. Cor. 6.14.15.16 thereby wee are put in mind of another kingdome of Satan and darknes which opposeth strongly against his kingdome Why all men do naturally abhorre Satan euen to the very name of him They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darkenesse subiect themselues to the Pope and other his instruments they are found indeed to loue him as their father and honour him as their Prince whom in words they would seeme to abhorre for euen the same men our Sauiour Christ affirmeth to approch vnto God with their lips and to haue their hearts farre from him Mat. 15.8 and in their lips far from Satan but neere him in their hearts What other oppositions are there against Gods kingdome Gal. 5.16.17 The flesh and the world VVhat be the meanes wee ought to pray for that our Sauiour Christ may gouerne his Church in this world thereby Inward and outward What inward things doe we pray for That God would giue his holy spirit as the chiefe and principall wherby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions and tentations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the spirit is conueied Declare that more particularly The word and the dependances thereof What pray we for concerning the word Psal 110.1 Esa 11.4 Mark 1.13 That it being the scepter of Christs kingdome and called the word of the kingdome and the kingdome of heauen Mat. 13. 2. Thes 3.1 may bee freely preached euery where And that onely hauing place all traditions and inuentions of men may be reiected What pray we for concerning the Sacraments That as they are the seales of Gods promises and couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and all false Sacraments and sacrifices put vnder foot What pray we for concerning the censures That not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may be aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all