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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

off from the Church and delivered unto Satan as shall be declared How are the Censures ratified and the authority of the Church confirmed by our Saviour Christ That appeareth by his words unto his Disciples Matth. 18. 18. Whatsoever you bind on earth meaning according to the rule shall be bound in heaven and whatsoever you loose in earth shall be loosed in heaven which is as much as if a Prince giving authority to one of small reputation should bid him execute justice he would beare him out How is this further proved It is further confirmed in the verse following by a reason of comparison If two or three shall agree upon any thing and shall aske it in my name it shall be granted If Christ will ratifie the deed of two or three done in his name how much more then that which the whole Church shall doe accordingly Why is it said And shall aske it in my name To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church but especially Excommunication should be undertaken as the Apostle saith 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ that is calling upon his name deliver such an one unto Satan What need is there of this ratifying of the Churches authority in exercising the Censures Because some doe contemne the Censures of the Church as proceeding from men onely as if thereby they were no whit debarred from the favour of God whereas neverthelesse whom the Church separateth from the outward seales them also Christ depriveth of the inward graces banishing them from his kingdome whom the Church hath given over to Satan What gather you of this That men should not slightly shake off but with reverence esteeme the censures of the Church as the voice of God himselfe and although they be never so high and stout yet are they to subject themselves to the judgement of God in the Church unlesse they will set themselves against the Lord himself We have heard of the generall doctrine of censures What are the kinds of them They are either of soveraigne medicine Matth. 18. 15 16. 1 Cor. 4. 5. or of fearfull revenge 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections the latter punishments What are the medicinall censures They are such as serve to bring men to repentance the principall end of the next the glory of God being the salvation of his soul that is censured What things are required of them that doe execute these censures against any man Six 1. Wisdome 2. Freedome from the sin reproved 3. Love 4. Sorrow 5. Patience and 6. prayer for the party Of what sorts are the medicinall Censures They are either in word or in deed What are they in word The chidings rebukes of the Church for sin which we call Admonitions How many sorts of admonitions are there Two the first is private betwixt Brother and Brother Levit. 19. 17. Mat. 18. 15 16. the other publick by the Minister assisted by the congregation when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20. What are we to observe in the private admonitions That we should watch one another diligently witnessing thereby our mutuall love which God requires of us as if any man seeing another whose journey he knoweth wander out of the way if he should not admonish him he might justly be accounted unnaturall much more we knowing all men think to journey towards heaven if we see any go the wrong waies as by Robberies Adulteries Vsury Swearing or Drunkennesse and do not admonish them are even guilty of their wandring especially sith the other belongeth to the body but this both to body soul. But is it not sufficient for men to watch themselves seeing every man standeth or falleth to God Such was the wicked answer of Cain and they that use it are like unto him but if God commanded in the law to help our enemies Oxe or Asse having need of help we are more bound by the law of charity to helpe himself and unlesse we reprove him we are partakers of his sin as hath bin said which we ought not to be because we have enough of our own What are the degrees of private admonitions They be two the former is most private done by one the other is private also but more publick then the first and it is done by two or three at the most whereof he that first admonisheth must be one Mat. 18. 15 16. Why hath our Saviour Christ limited us with these degrees By all means to win the offender if it be possible if not that his condemnation may appeare to be most just after so many warnings How is the first degree of private admonition expressed If thy brother offend against thee or in thy knowledge onely tell him between thee and him Matth. 18. 15. Are we bound to reprove all men of what profession soever No but him that is of the same profession of Christianity that we be of whom the Scripture termeth a brother thereby shutting forth Iewes Turks Hereticks and Atheists except we have some particular bond as of a master to his servant or father to his child or magistrate to his subject What learn you thereby 1. That we observe this in our admonitions that he be a brother whom we admonish and not such a one as is a scorner 2. That we are not to make light of or contemn the admonitions of others but to accept of them and account of them as a pretious balme How must we reprove our brothers fault First we must be sure that it is a fault we reprove him for and then we must be able to convince him thereof out of the Word of God so that he shall not be able to gainsay us unlesse he doe it contemptuously it being better for us not to reprove him then not to be able to convince him by the Word of that we have reproved him in Lastly we ought to doe it with all love and mildnesse regarding the circumstances of persons time and place not inconsiderately nor of hatred or to reproach him or as one that is glad of somewhat to hurt his good name What is meant by Tell him between thee and him Matth. 18. 15. That the good name and report of another man should be so regarded by us that if his fault be private we are not to spread it abroad as some that think they be burthened unlesse they tell it to others which is not the rule of Charity Why is this added If he heare thee thou hast gained thy brother As a notable meanes to encourage us in this duty For if the bestowing of a Cup of cold water shall not be unrewarded how much more the gaining of a soule from Satan What if our brother heare us not and so we doe not gain him Notwithstanding we lose not our labour but our reward

more perfect directions in the worship of God and the way of life then is already expressed in the Canonicall Scriptures Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally these holy Scriptures are the rule the line the square and light whereby to examine and try all judgements and sayings of men and Angels Joh. 12. 48. Gal. 1. 9. All traditions revelations decrees of Councels opinions of Doctors c. are to bee imbraced so farre forth as they may bee proved out of the Divine Scriptures and not otherwise so that from them onely all Doctrine concerning our salvation must bee drawn and derived that onely is to bee taken for truth in matters appertaining to Christian Religion which is agreeable unto them and whatsoever disagreeth from them is to be refused How doe you prove that the Scripture is such a Rule Since God hath appointed the holy Scriptures which beare witnesse of Christ Joh. 5. 39. to bee writen for our learning Rom. 15. 4. hee will have no other Doctrine pertaining to eternall life to bee received but that which is consonant unto them and hath the ground thereof in them therefore unto them onely is the Church directed for the saving knowledge of God Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies Revelations and Miracles are to bee judged by their consent with the Law of God writen by Moses to which nothing is to bee added nor any thing to bee taken away from it Deut. 12. 13. 1 2. yea Christ himself appealeth to the triall of those things which Moses did write of him Joh. 5. 46. being none other in any respect but even the same whom Moses in the Law and the Prophets which were the interpreters and commentaries upon the Law writen by Moses did write of John 1. 45. and his Apostles preaching the Gospel among all Nations taught nothing beside that which Moses and the Prophets had spoken to bee fulfilled in Christ as S. Paul testifieth Act. 26. 22. saying as he taught all the rest of the Apostles did teach Where doe you finde that the Scriptures are able to instruct us perfectly to salvation The Apostle Paul in 2 Tim. 3. 15. doth expressely affirm it and reasons which may bee gathered out of the two Verses following doe plainly prove it What are those Reasons 1. God being author of these books they must needs be perfect as he himself is who being for his wisdome able and for his love to his Church willing to set down such a rule as may guide them to eternall life hath not failed herein 2. They are profitable to teach all true doctrine and to confute the false to correct all disorder private and publique and to inform men in the way of righteousnesse 3. The man of God that is the Preacher and Minister of the Word is thereby made compleat and perfect sufficiently furnished unto every good work or duty of the Ministery How doth this last reason hold Most strongly for the people being to learn of the Minister what to beleeve and what to doe and more being required of him that must be the eye and mouth of all the rest if he may be perfectly instructed by the Scriptures they are much more able to give every common man sufficient instruction Again seeing the Minister is bound to disclose the whole counsell of God to his people Acts 20. 27. he being thereunto fully furnished out of the treasury of the Word of God it followeth that by him out of the Scriptures they may also be abundantly taught to salvation What further proof have you of the sufficiency of the Scriptures The five Books of Moses which was the first holy Scripture delivered to the Church was sufficient for the instruction of the people of that time in all that God required at their hands as appeareth by that they were forbidden to adde any thing unto it or to take any thing from it but to doe that onely which was prescribed by the Law Deut. 12. 32. The Prince and the people are commanded to be directed thereby altogether and not to depart from it either to the right hand or to the left Deut. 17. How much more the Law and the Prophets which did more at large set forth the Doctrine delivered by Moses both in precepts and promises in practice and example was sufficient for the time that succeeded untill John the Baptist Mat. 11. 12. Luk. 16. 16. What more can you alledge for this purpose Psal. 19. 7. David saith the Law of the Lord is perfect converting the soul and Psal. 119. 96. I have seen an end of all perfection but thy Commandement is exceeding large Luk. 16. 29. Abraham in the Parabolicall story testifieth that Moses and the Prophets were sufficient to keep men from damnation John 5. 39. Our Saviour Christ affirmeth of the Scriptures of the old Testament that they were witnesses of him in whom our salvation is perfect Acts 17. 11. The Bereans are commended for examining the Doctrine of the Apostles by the Scriptures of the old Testament Acts 26. 22. Paul taught nothing but that which Moses and the Prophets had written of Christ to be fulfilled 1 Joh. 1. ver 1 2 3 John saith what they have heard and seen that they delivered Gal. 1. 8 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed Apoc. 22. 18 19. there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture 1 Cor. 4. 6. Paul saith that no man must presume above that which is written John 20. 31. S. John saith that these things are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name where he speaketh not onely of his Gospel but being the surviver of the rest of the Apostles of all their writings Seeing then that faith by those things that are written and eternall salvation by faith may be attained it ought to be no controversie amongst Christians that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to beleeve and to doe for eternall salvation Obj. 1. Yet our adversaries quarrell against this most rich and plentifull treasure of the holy Scriptures alledging that we receive many things by tradition which are not in Scriptures and yet we beleeve them as Maries perpetuall Virginity and the baptisme of Infants We make not Maries perpetuall Virginity any matter of religion but a likely opinion so far as it can be maintained that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world it hath warrant from the Apostles charge Phil. 4. 8. of doing whatsoever is honest whatsoever

God be stronger to move us to good then the feare of men to move us to evill VVhat disorder in joy and sorrow is here condemned 1. Immoderate carnall mirth 2. Abundance of worldly sorrowes shame and discontentments VVhat is required in the third and last branch of this Commandement True Religion because we are commanded to have the true God and none other for our God What is contrary to this The having of a false God and a false Religion How many things are required of us that we may come to true Religion Three 1. We must labour earnestly to find out the truth 2. We must examine by the Word whether it be the truth which we have found 3. When by tryall we have found the truth we must rest in it What is here forbidden 1. All errors and heresies especially concerning God and his properties and the three Persons in the Trinity where we must take heed we imagine no likenesse of God for as much as wee set up an Idoll in our hearts if we liken him to any thing whatsoever subject to the sense or imagination of man for the better avoydance whereof we must settle our mindes upon Christ in whom onely God is comprehensible 2. To believe any Doctrine concerning God without any tryall 3. Not to believe that which he hath revealed concerning himselfe in his Word We have spoken hitherto of the severall branches of the first Commandement What are the helpes of the obedience thereof The onely meanes to settle and uphold us in this spirituall worship of God is to endeavour to attaine and increase in the knowledge of him in Iesus Christ 2 Pet. 3. 18. to consider what great things he hath done for us Psalme 116. 12. 1 Jo. 3. 1. Yea in all our wayes to take knowledge of his presence promises and providence Prov. 3. 6. What are the meanes whereby we may attaine to the knowledge of God Principally twelve 1. Prayer 2. A simple heart desirous of knowledge 3. Hearing of the Word 4. Reading of the Word and holy Writings 5. Meditation in the Word 6. Conference 7. Diligence in learning 8. Remembrance of that we learne 9. Practice of that we learne 10. Delight in learning 11. Attentive marking of that which is taught 12. Meditation on the Creatures of God What are the hindrances of the obedience of this Commandement The neglect of the knowledge of God Hos. 4. 1. 8. 12. and not considering his words and workes Esa. 5. 12. 26. 10. 11. are the ground of all impiety and spirituall Idolatry here forbidden Esa. 1. 3. 4. What things are forbidden as meanes of this ignorance Five First Curiosity when a man would know more then God would have him know Secondly Vanity of minde when the minde is drawne away and occupied upon vaine and unprofitable things Thirdly Pride our owne knowledge when we think we know enough already Fourthly Forgetfulnesse of God and his Will Fiftly Wearinesse in learning and talking of God and his Will Hitherto of the first Commandement concerning the entertaining of of God in our hearts What is injoyned in the other three The meanes of his service for as in the first Commandement we are required to have so in the other wee are required to serve the Lord our God What be the branches of this service Either they are such as are to be performed at all times as occasion shall require or such as concerne a certain day wholly set apart for his worship The duties of the former kind are prescribed in the second and third of the latter in the fourth and last Commandement of the first Table How are the duties of the former kind distinguished They doe either concerne the solemne worship of Religion prescribed in the second Commandement or the respect we should carry to God in the common course of our lives laid downe in the third What doe you consider in the second Commandement Two things 1. The Injunction 2. The Reasons brought to strengthen the same What are the words of the Injunction Thou shalt not make to thy selfe any grauen Image nor any likenesse of things that are in Heauen aboue nor in the Earth beneath nor in the Waters under the Earth thou shalt not bow downe to them nor worship them Exod. 20. 4 5. VVhat is the scope and meaning of this Commandement To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth that we serve him not according to our fancies but according to his owne will Deut. 12. 32. VVhat is generally forbidden herein Every forme of Worship though of the true God Deut. 12. 31. contrary to or diverse from the prescript of Gods Word Mat. 15. 9. called by the Apostle Will-worship Col. 2. 23. together with all corruption in the true Worship of God 2 King 16. 10. and all lust and inclination of heart unto superstitious Pomps and Rites in the service of God VVhat are the parts of that Will-worship Either the worship of any besides God or of God himselfe any other waies then he hath commanded for both vices are here forbidden either to worship the true God falsly or to worship those things that are not God at all VVho doe chiefly off end in this kinde The Papists which give religious worship unto Creatures and serve God not according to his will prescribed in the Word but according to the Popes will and the Traditions of men VVhy doth the Lord forbid all these Corruptions under one instance of Images Because therein he foresaw there would be greatest abuse What doth he expresly forbid concerning them 1. That we make no Image to worship it 2. That we worship it not when it is made What is meant by making of Images All new devices and inventions of men in the service of God whereby we are forbidden to make any new Word new Sacraments new Censures new Ministries new Prayers new Fastings or new Vowes to serve him withall also all representations of any grace of God otherwise then God hath appointed or may be allowed by his Word as Christ condemned the Pharisees washing What by worshipping of them All use in Gods Service of any new devised Inventions or practising of them and all abuse of things commanded What is generally required in this Commandement That we worship and serve God in that holy manner which he in his Word requireth How is that to be done First we must use all those holy exercises of Religion publike and private which he commandeth Secondly we must perform all the parts of Gods Worship prescribed with Reverence and Diligence using them so carefully as may bee to Gods glory and our good Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandement with the first That the inward and outward worship of God ought to goe together For as in the first Commandement the Lord requireth that we should

to be honoured 1 Thes. 5. 18. 3. It is a duty of Saints and Angels both here hereafter Luke 2. 13 14. 4. It spreadeth abroad Religion magnifieth and sanctifieth him that is most high and most holy Psalme 145. 1 2 3. Esa. 8. 13. 5. It keeps the heart from swelling and the soule from surfeiting with Gods blessings 6. It fits the heart for further graces and provokes the Lord to fresh mercies What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things 1. Contentednesse Psalme 4. 11. 2. Cheerfulnes in the use of Gods blessings Deut. 26. 11. Psal. 63. 5. 3. Faithfulnesse in our duties both of our persons and places 4. Readinesse to draw others into the fellowship of Gods praise Psal. 66. 16. 135. 1. 5. Rejoycing in God even in the middest of many crosses Job 1. 6. Fruitfulnesse in good words and works John 15. 8. 7. A conscionable carefulnesse to take all occasions and use all means to seale up our love and set forth Gods glory So much of the principall parts of Invocation Petition and Thanksgiving Are we limited and bound in certaine words how and wherein to pray No verily but we have a prescript rule and perfect patterne of Prayer of all kindes left us in that prayer which our Saviour Christ taught his Disciples and in them all succeeding ages called the Lords Prayer What is the Lords Prayer It is an absolute Prayer in it selfe and a Prayer giving a perfect direction to frame all others prayers by It is thought by some not to be a Prayer but onely a platforme to direct all our Prayers by It is both a prayer which we both may and ought to pray and also a platforme of Prayer whereunto we are to conforme and by which we ought to square all ours and therefore as St. Matthew biddeth us pray after this sort Matth. 6. 9. so St. Luke biddeth us say Our Father c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated the other as the most excellent forme to be used of all Christians What is the platforme propounded in this Prayer whereunto we ought to looke It teacheth us both the manner how to pray and the matter for which to pray It teacheth us in all our prayers to whom and through whom and for what to pray Also what difference to make of the things we aske and with what affection we are to come unto God in Prayer What are the words of the Lords Prayer They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee Our Father which art in heaven c. What doe you observe here in generall That Prayer is to be made in a language which we understand for our Saviour Christ taught his Disciples here in a Tongue which they understood and not in an unknowne Tongue which condemneth the practice of the Church of Rome which teach the people to pray in an unknowne Tongue contrary to Christs practice here and the will of God who commandeth us to serve him with all our hearts and therefore with our understanding as well as our affection What are the parts of this prayer They are three 1. A Preface of compellation for entrance into prayer in the first words Our Father which art in heaven c. 2. A body of Petitions containing the matter of Prayer in the words following 3. A conclusion for shutting up for confirmation and close of prayer in the last words For thine is the Kingdome c. What gather you of this that there is a preface That Christian men are not to come malapertly or rashly without preparation Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry to strike with hardnesse and blindnesse c. those that come not with preparation And if we make preparation before we come to an earthly Prince and bethink us of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heaven and earth How are we to prepare our selves Not onely to put off our evill affections 1 Tim. 2. 8. but even our honest and otherwise in their due time necessary cogitations as the cares and thoughts of our particular vocations as of house family c. What doth the preface put us in mind of 1. Of him to whom we pray 2. Of our owne estate in prayer that we come unto God as to our father with boldnesse and yet with reverence of that Majesty that filleth the heavens What are we taught concerning him to whom we must pray That God and God onely not any Saint or Angel is to be prayed unto Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God and others in heaven besides him yet there is none which is our Father in heaven but God alone Besides that this being a perfect platforme a patterne of all prayer it is evident that all prayers as in other things so in this must be framed unto it Why doe you here name the Father Because discerning the Persons we pray to the Father secretly understanding that we doe it in the mediation of the Son by the working of the holy Ghost and so come to the first person in the Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it be also lawfull to pray unto Christ or to his blessed Spirit particularly Acts 7. 59. 2 Cor. 13. 13 14. if so be that in our understanding we doe conjoyn them as those which cannot be separated in any actions either belonging to the life to come or pertaining to this life Why must we pray to the Father in the mediation of Jesus Christ his Sonne Because God being displeased for sin we can have no dealing with him but only by the means of his Son in whom he is well pleased Mat. 3. 17. and in whom alone we have liberty to call him Father Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost Because the Holy Ghost assureth us that he is our Father And whereas we know not what to pray nor how to pray the Holy Ghost doth teach us both What must we be perswaded of and how must we be affected in Prayer Partly concerning Our selves 1. We must be truly humbled which is wrought in us with a certaine perswasion 1. Of our sinfull misery and unworthinesse to be helped 2. Of the glorious Majesty of God in heaven that must help us 2. We must have a certain confidence we shall be heard and this is wrought in us by faith being perswaded that 1. God loveth us as his owne children in our Lord Iesus Christ. 2. Our Father being God Almighty he is able to doe whatsoever he will in heaven and in Earth Others 1. That all Gods people

therein of the things common to the godly with the wicked What are the things proper to the godly signified by the good and fruitfull ground 1. The receiving of the seed in a good heart 2. The bringing forth of fruit with patience Luke 8. 15. What is there meant by receiving the seed into a good heart By the seed is meant the word of promise whereby God hath said he will be mercifull to us in Christ By the receiving it into a good heart is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart it may seeme that a man hath a good heart before he receiveth that seed Doubtlesse naturally they are all alike and there is never a barrell better herring as they say but as the face answereth the face in the glasse so one of the sons of Adam is like another in their nativity they have by their parents till they be regenerated And therefore it is called a good heart in respect of Gods changing of it by the ingraffed word James 1. 21. and by these words he putteth difference between the fruits of the three former and the fruits of this last For that there is no difference in the outward shew of fruits but only in regard that those fruits proceed from an uncleane heart and these from a heart that is cleansed How may we know that we have true faith and so approve our selves that we are good ground By good fruits which are the effects of faith What are the effects of faith Reconciliation and sanctification Rom. 8. 1 2 3. Eph. 2. 6. Col. 2. 1 2 3. the fruits of the former are set downe Rom. 4. 1 2 3 4. The fruits of the latter are repentance and new obedience which have been already declared What speciall tokens observe you out of the former whereby we may discerne a justifying faith from the faith of the worldlings The end of our faith being the salvation of our soules which shall be at the day of judgement if we can willingly forsake father and mother sister and brother wife and children and abandon the world and say Come Lord Jesus come quickly we may assure our selves we are in a happy case What speciall marks of justifying faith observe you out of the latter 1. To be zealous of Gods glory 2. To love Gods children for these be the speciall effects of our holy faith What is the Word further compared with and likened unto The Apostle Peter 1 cap. 2. ver 1 2. compares it unto milke As new borne babes desire the sincere milke of the Word that ye may grow thereby teaching us that the VVord is not only of use for our begetting unto God but for our daily nourishment that we may grow in grace and in the knowledge of our Lord Iesus Christ 2 Peter 3. 18. so it is called a light a lanthorne and is appointed to be our guide our Counsellor our Comforter c. Is this meant only of the Word preached Doubtlesse the blessing of God both in an especiall manner wait upon that ordinance when it is said That when Christ ascended up on high he gave gifts to men some Apostles Ephes. 4. 12. and some Pastors and teachers for the gathering of the Saints for the edifying of the body of Christ yet withall the reading of the Word with Prayer and diligence is of singular use and benefit and commended unto us by our Saviour Search the Scriptures Iohn 5. 39. and how readest thou Luke 10. 26. and by the example of the Bereans who searched the Scriptures daily and examined the things they heard in the publick ministery of them Acts 16. 11. So much of the Word What are the dependances annexed to it Sacraments 1 Cor. 10. 3 4. and Censures Matth. 18. 15. 1 Cor. 5. the one sealing the Promises the other the threatnings of the Gospell What are Sacraments The seales of the Promises of God in Christ wherein by certaine outward signes and sacramentall actions confirming the same commanded by God and delivered by his Ministers Christ Iesus with all his saving graces is signified conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace Rom. 4. 11 1 Cor. 11. 23. to instruct assure and possesse us of our part in Christ and his benefits Gal 3. 27. and to bind us to all thankfull obedience unto God in him Rom. 6 4. Was not Gods Word sufficient What need have we of Sacraments This argues our infirmity and manifesteth Gods great love and mercy who for the furthering of our understanding hath added visible signes to his word that our eares might not onely bee informed of the truth but our eyes also might more plainly see it and for the greater strengthning of our faith vouchsafeth to confirme the covenant of grace unto us not onely by promise but also by outward seales annexed thereunto The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will And if he in his perfection needed a token of Gods favour which was the tree of life how much more wee that are corrupt and sinfull if we were Spirits or Angels wee should not need these helpes but sith God knowing our frailties and what is best for us hath given us these seales to our further comfort let us use the receipt of so skilfull a Physitian unlesse wee will hasten our owne deaths How doth God by the Sacraments assure us of his mercies in Christ By the exhibiting to the worthy receiver by such outward signes whether Elements or Actions as himselfe for the reliefe of our weaknesse hath prescribed whole Christ God and men with all his benefits 1 Cor. 10. 4. in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Doe they seale nothing else but the promise of God unto us Yes they seale our promise unto God that we take him onely for our God and Redeemer whom alone by faith wee rest on and whom we will obey How doe they binde us unto God Wee receiving them as pledges of his infinite love in Christ doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty Col. 2. 6 7. and for his sake one to another Eph. 4. 3 4 5. Describe yet more largely what a Sacrament is A Sacrament is an Ordinance of God wherein by giving and receiving of outward Elements according to his will the promises of the Covenant of grace made in the bloud of Christ being represented exhibited and applyed unto us are further signed and sealed betwixt God and man Or it is an action of the whole Church wherein by certaine visible signes and outward things done according to Gods institution inward things being betokened Christ with all his benefits is both offered unto us and received by us offered I say to all in the Church but exhibited